Three Decades of Sermons, Decade 3 · Sermon 1

Three Decades of Sermons · Decade 3 · Sermon 1

p. 12 Cor. 5. vers 20.

Now then we are Ambaſſadors for Christ, as though God did Sermon. 1. at S. Maries Oxon July. 11th 1658. being Act Sab bath day morning.beſeech you by us, we pray you in Chriſts stead, be ye reconciled to God.

WIthout controverſie, great is the myſtery of Godlineſs. 1 Tim. 3. 16. The word **Omnium confeſſione magnum Ambroſ. Ad verbum declarat paribus verbis loqui, ut iis ſolent qui petentibus aſſentiuntur. Beza. in Luc 22. 6. Ezek. 1. 16.Luke 22:6Ezek 1:16foreign carries an Emphaſis with it in the determination of the Apoſtle. And what he aſſerts, he as ſtrenuouſly proves by an induction of particular inſtances in the place forecited, viz. God was manifest in the fleſh, juſtifyed in the ſpirit, ſeen of Angels, preached unto the Gentiles, believed on in the world received up to Glory.

Every one of theſe taken ſeverally is a tranſcendent myſtery, as we read in Ezekiel, There was a wheel in the middle of a wheel: So here is one myſtery involved in another. Now foraſmuch as we find the Well deep, and have not wherewith to draw, ſince we are not able to fathom the depths of ſuch myſterious things, let's all as one man ſtand aſtoniſh'd with an holy admiration of the wonderfull counſels of God, lay aſide all curious diſputations and learn to believe.

However ſo far forth as we can meet with a Scripture Clue, we may not be wanting in our beſt endeavoures to wind our ſelves p. 2out of all the Labyrinths whatſoever. Now to the buſineſs that lyes before me, even the great myſtery of Reconciliation (which I have ſelected for the Argument of my enſuing meditations) that I may the better cleer a paſſage to my Text, I'le review what the Apoſtle principally inſtanceth in, as one of the greateſt myſteries 1 Tim. 3. 16.1 Tim 3:16of Godlineſs, viz. foreign. This is the ſtupendious, unparallel'd myſtery of the Incarnation of the Son of God, and this leads the Van to all the reſt, as having priority of dignity and order both. This is one of thoſe myſteries which the Angels deſired to peep into, 1 Pet. 1. 12. They ſtoop down, and with all diligence ſift and enquire into theſe myſteries. And if a compariſon Prono capite & propenſo collo accurate introſpiciunt Beza. Omnia ſumma diligentia explorant, ac contuentur diligenter. Are…. Zach. 13. 7.Zech 13:7may be admitted with myſteries amongſt themſelves, queſtionleſs this myſtery of the Incarnation of Jeſus Chriſt, is the myſtery of myſteries. Eternity it ſelfe will be little enough for us, fully to comprehend it. That the Lord Jeſus Chriſt, the Eternall Son of God, equal with the Father, fellow, and fellow-like with God, as great, and as good as himſelf, ſhould aſſume humane nature, and unite a clod of earth unto his Divine perſon, and become Immanuel God with us, foreign God and man in one perſon by an hypoſtaticall union; the tongue of men and Angels can never enough inhance the ſingularity of this myſtery.

That this may be ſhaddowed forth according to our capacity, Q. A.my endeavour ſhall be to ſolve one grand queſtion, viz. What was the great deſigne and end of Chriſts incarnation? I anſwer with the Apoſtle Paul, **Hinc non eſt cur miremur tam ſero Chriſtum veniſſe in carnem, venire enim debuit non cittus quam foreign coeleſtis Patris exacta eſſet. Pareus in Loc.Gal. 4. 4, 5. But when the fullneſs of time was come God ſent forth his Son made of a woman made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. Further the Apoſtle gives an atteſtation unto this truth, 1 Joh. 3. 8. For this purpoſe was the Son of God manifeſted that he might destroy the works of the Devil.

Wherefore to accompliſh this great work of Redemption and deſtroy the works of Satan (through hearkning to whoſe temptations man fell from God) Jeſus Chriſt the middle perſon in the Trinity, the beloved Son came down from the boſome of the Father to make up the breach and reconcile man the party offending, to God the party offended. And this is that miniſtry of Reconciliation given, and intruſted to the Miniſters of the Goſpell to declare, proclaim, and publiſh. v. 19. To wit that God was in Chriſt reconciling the world unto himſelf. It's ſaid foreign.

p. 3This ſets forth **Emphaſin habet quod dicit Deum fuiſſe in Chriſto. Neque enim Deus in Chriſto fuit, quemadmodum in omnibus aliis rebus eſt, ſed in ipſo De it as Corporaliter habitavit. Zuingl. in Loc.the Deity of Chriſt and further this plainly evinceth that this reconciliation was not of yeſterday, but that there were tranſactions, and negotiaions between God the Father, and God the Son concerning this admirable contrivance even from all Eternity. Each ſyllal…le breaths forth love, bowels and wiſdom raiſed to the very higheſt foreign and higheſt pitch. Here is ſingular matter for meditation, That when the Angels were paſt by, and left without a Mediatour, yet notwithſtanding there ſhould be Treaties of Peace before the foundation of the World was laid, to reconcile ſo vile a thing as the World, ſinfull man unto the moſt holy God, by Jeſus Chriſt: Here's met altogether in one a concurrence of Wiſdom, Mercy, Goodneſſe, Graciouſneſs, and Loving kindneſs. Yet though they were all put together, they come infinitely ſhort in the repreſentation of that ſuperabundant love of God in Jeſus Chriſt which tranſcends all degrees of Compariſon.

But the next Queſtion will be, How is this Reconciliation Q. A.wought? The anſwer is given in the ſubſequent words, Not imputing their treſpaſſes unto them. God doth not reckon, accompt (ſo the word **Significat tum generatim aeſtimare, ſive apud ſe ſtatu… ere, tum ſpecia tim imputare ſive reputare. Vorſtius.foreign imports) nor lay the ſins of his people to their own charge, but charge them all upon Chriſt their Surety. And moſt juſt it is that an innocent perſon ſhould pay the debt, when he becomes engaged as a Surety, notwithſtanding thoſe Rotten cavils of the blaſphemous Socinians, againſt the truth in this particular. Luther hath a ſtrange paſſage to this purpoſe, that Chriſt was peccatorum maximus. Such ſpeeches (though I much honour Luther, and conceive him to be a man of an excellent ſpirit) I confeſſe as are not ſafe to uſe, and I would many now a dayes were more cautelous than to adventure their fancies too far, (as it's too apparent they commonly do through ſelf admiration) leſt they outrun their judgement: But as there are ſome, that rather will loſe their friend than their jeſt, ſo there are ſome that will rather loſe their Religion than a wild new coyned opinion. Yet (with ſubmiſſion to better judgments) I conceive that Luther in the ſaying forementioned implyes no more than what Calvin, Muſculus, Zuinglius, and other reformed Divines have expreſt, viz. That Chriſt was peccatorum maximus imputatione tantum; and for this aſſertion we have a ground from the Apoſtle, verſ. 21. p. 4of this Chapter, **Sicuti in victimam rejicebatur olim Maledictio hominis i… a Chriſti damnatio noſtra abſolutio fuit. Calv. Q. A.He was made ſin for us (i. e.) by aſſuming the Verſ. 21.nature of offenders, and imputing the guilt of their ſinnes to himſelf, and ſo making ſatisfaction unto the Father, and imputing his Righteouſneſs unto them for Juſtification.

But then another queſtion will be propounded, Who are the Commiſſioners entruſted in the declaration of this Doctrine? The next words ſpecifie, and hath committed unto vsus the word of Reconciliation. In the 18. verſe it's ſaid foreign having given to us; plainely evincing, that the declaration of theſe good tydings is the gift of GOD. But here in the 19. verſe it's ſaid foreign; having committed unto us, or put in us. The word foreign ſignifyeth putting, or placing, intimating that a Miniſter of the Goſpel ſhould have the Doctrine of Reconciliation firſt fixed and placed in his own heart, and ſo ſpeak from his own heart to the hearts of others, and ſo comfort others with thoſe comforts wherewith he himſelf hath been comforted in particular. The note which **Peculiar is hujus formula emphaſis qua ſignificatur, & cor loquentis à Domino impelli, & linguam …egi & authoritate docendi praeditos eſſe, qui divinitus ſunt ad hoc munus del…cti. Beza.Beza gives on the place. I conceive very appoſite to my purpoſe, This is (ſaith he) a peculiar Emphaſis of this forme of ſpeaking, whereby is ſignifyed that the heart of the ſpeaker and tongue likewiſe are ruled and moved by the Lord. And the ſaid learned Cri…ick and Judicious Expoſitor adds another very ſeaſonable obſervation—And thoſe who from above are appointed to this worke are endowed with authority to teach.

Now my text is the Uſe and Application of this Doctrine of Reconciliation. This 20. Verſe is an illative concluſion drawn from the premiſes delivered in the 19. verſe. In the former there's ſet forth the Reconciliation on Gods part: He though pars laeſa the party injured, contrives and deſignes this great work of Reconciliation. In the latter is ſet forth the Reconciliation on our part. We who are the Offenders and Rebels againſt God, are invited and intreated by the Miniſters of the Goſpel, the Ambaſſadors of Jeſus Christ, we would not try concluſions with God but forth with lay down our Rebellious weapons, & embrace the word of Reconciliation. Although the Reconciliation long ſince is perfectly made on Gods part, & Chriſt is a perfect Reconciler, & thorough-working Interceſſor, yet there is required a ſpirit of Application on our part. This then is the grand p. 5deſign we drive at in our Miniſtry, It is the ſumme and ſubſtance of our whole Goſpel-Embaſſy, to pray and beſeech people to be reconc…led unto God.

In which words two main Generals lye obvious to our view, viz. The Miniſters Dignity, and Duty.The Text divided & opened.

1. For the Miniſters Dignity. Before I raiſe Obſervations, I ſhall premiſe a brief Paraphraſe upon the words. foreign; Now then we are Ambaſſadors for Chriſt, or rather, as moſt agreeing with the Originall, Therefore we doe the 1. The Miniſters Dignity.office of Ambaſſadours we act in our office, we are now upon our work, and are even now adoing our duty, and negotiating in our Embaſſie for Chriſt: Legatione fungimur, ſo Calvin, M…ſculus, Junius, Zuinglius, and Beza render the word foreign. And the Vulgar edition (though I am far from believing it to be Authentique) herein concurs with thoſe Orthodox Interpreters. And wherein the Vulgar Edition (though rarely) is Orthodox, we will not diſown what is truth, though from an adverſary. For we uſually ſay—Virtus laudat…r in hoste. In my apprehenſion it was a ſpeech that ſavoured of malice and envy in a high meaſure in Maldonate who though he could not Maldenatus.but acknowledge Calvins Expoſition to be good, yet concludes. Quia Calvini est interpretatio, nolo: like that cauſe leſſe anger

Non amo te Sabidi nec poſſum dicere quare

Hoc tantum poſſum dicere, non amo te.

Now for the Grammaticall conſtruction of foreign, we are not ignorant that foreign is the Radix or Theme whence it is derived and ſignifyeth an ancient man, a perſon of reſpect, gravity, and veneration; and ſometimes is applyed to Princes Ambaſſadors, who uſually have thoſe qualifications. **foreign, &c. Suidas.Suidas an accurate Maſter in that Language, tels us the originall of this name: There were (ſaith he) certain Phil…ſophers who went Ambaſſadors with Areobindus into Perſia viz. Damaſcius the Syrian, Simplicius the …ilician, Eulalius the Phrygian, Priſcianus the Lydian, Hermias and Diogenes Phenicians, Iſidorus of Gaza; and theſe returned home with great profit and honour, and theſe enjoyed great priviledges for their faithfull ſervice, and were afterwards had in great eſtimation. So that hence it evidently appeares, that p. 6Ambaſſadors were perſons of high repute and eſtimation amongſt the Heathens. If▪ Ambaſſadors of Heathen Princes were ſet at ſo high an eſtimate, and if ſo much reſpect was ſhewed unto thoſe whom Kings on Earth did honour, what then ſhall be done unto all thoſe whom the King of Heaven will honour? The Ambaſſadors in the Text are better and greater than all others, as being Ambaſſadors of Jeſus Chriſt—**Bibl. Polyglott. Nos itaque vice Christi ſupplicamus: This agreeth with the Arabick verſion. We pray you in Chriſts room or ſtead. **Ex praemiſsis authoritatem Apoſtolatus ſui colligit. Muſc. in Loc.Hence (as Muſculus obſerves) the Apoſtle proves the Authority of his Apoſtleſhip. For the Apoſtle did not receive his commiſſion of men, nor by men, but from Jeſus Chriſt. Whence **It a vos o Corinthit non ſecus accipere debetis, ac ſi ipſe coram aſtaret. Bulling. in Loc.Bullinger infers, That thoſe things which Gods Ministers command in the name of Chriſt, people ought no otherwiſe to receive them, then as if Chriſt himſelfe ſtood by and commanded them. The Miniſters of the Goſpell may not run upon their own Errand, but upon Chriſt's. His Meſſengers and Ambaſſadors they are, and therefore it concernes them in an eſpeciall manner, to diſcharge with all fidelity, that weighty truſt repoſed in them.

Now having heard of the Dignity of Goſpel-Ambaſſadors, let's inquire into their Duty. God never advanceth any to great Dignities, where he expects no great Duty: The greater the Miniſters Dignity, the greater Duty is incumbent upon them.

More particularly.

1. Let's take notice of the ſubſtance or the contents of the Apoſtles Embaſſie, and that is in his own name, and in all the names of the Miniſters of Ieſus Chriſt, to beſeech and entreat people to be reconciled unto God. The Text expreſſeth it thus, foreign. **foreign. Chryſ. in loc.Chryſostome notes upon the place. It is not ſaid (ſaith he) Reconcile God to your ſelves, for God doth not make the breach, but reconcile your ſelves to God. The word foreign properly ſignifieth commutare, alium facere, to change, ſo as to make a man another kind of perſon; of an enemy to make him a **foreign eſt facere, ut quis ex alienato fiat gratioſus. Alſted.Friend: Reconciliation according to the nature of the word, preſuppoſeth a breach: And indeed there was the greateſt breach that ever was made by reaſon of the ſin of man. Man was in favour whil'ſt he continued in the ſtate of Innocency; he had rectitude of judgement, a right order of affections, an exact memory, but by reaſon of Adams prevarication, all theſe were defaced, Gods anger procured, and man thrown out of Paradiſe; ſo that of a Favourite p. 7before, he is now accounted an Enemy. Here then is the labour, here is the work and grand employment of the Ambaſſadors of the Goſpel, to entreat Sinners, Enemies, Rebels to God, now to come in, ſubmit, and make their peace with him, that ſo they may be reſtored into favour, all breaches made up, and a through Reconciliation made. And herein conſiſts the great work of Reconciliation; when parties between whom hath been friendſhip, and afterwards breaches, then they are brought into favour again: God and man were at the greateſt diſtance, and the breach was made up by Jeſus Chriſt, and he hath Reconciled us to God. Eph. 2. 16.Eph 2:16Our Duty then is to apply this Reconciliation purchaſed by Chriſt, and to labour to be reconciled to God. This is a Doctrine which concerns us all. Let none ſay as Sheba did, What portion have we in David, what inheritance in the Son of Jeſſe? Let none 2 Sam. 20. 1.2 Sam 20:1refuſe the Soveraign remedy tendred, even a plaiſter made up of the blood of Jeſus Chriſt. By nature we are all Enemies, and this Reconciliation is of indiſpenſible neceſſity. For whoever lives and dies unreconciled unto Chriſt, he ſhall undoubtedly miſcarry unto all eternity.

And in the Preaching of this Doctrine of Reconciliation, thoſe that are true Believers, Reall Saints, dare not exempt themſelves as if this did not concern them, (as if their high attainments might procure a Writ of Eaſe:) They fly, as from a Serpent, from all ſuch rotten Antinomian Gloſſes which corrupt a good Text. Mr. Calvin tels us, that The **Obſervandum eſt hic Paulo negotiū eſſe cum fidelibus. Teſtatur quotidie ad illo… perferri hoc mandatum. Calv. in loc. Aquinas in loc.Apoſtles buſineſſe is with Believers, and he daily teſtifieth that he brought that command unto them. Such as are actually reconciled are concern'd in this Exhortation. It's their duty to clear up their Evidences for Heaven, and daily renew their Repentance, and to pray for the manifeſtations of Gods reconciled countenance towards them. It's (as I am perſwaded) a rotten gloſs which Aquinas himſelf gives on the place—Deus reconciliavit nos ſibi ut cauſa efficiens ex parte ſua; ſed ut nobis ſit meritoria, oportet etiam quod fiat Reconciliatio ex parte noſtrâ. He goeth about to prove his aſſertion by particular inſtances, but makes his matter much worſe—Et hoc quidem (inquit) in Baptiſmo & poenitentiâ, & tunc ceſſamus à peccatis. But if there be ſuch groſs apparent errors in that great Champion of the Schoolemen, who is commonly called Angeli…us Doctor, ſo much Idolized, we had need take heed of taking any Doctrine on truſt only for the Doctor's p. 8ſake: We had need have our eyes in our head, and pray for a ſpirit of diſcerning, that our ſenſes may be exerciſed to diſcern things that differ.

It is a fit compariſon made by one Robertus Gallus: Such (ſaith he) as …tudy the Schoolemen, and in the mean time neglect the ſtudy of the holy Scriptures, are juſt of their humour who have wholſome food ſet before them, and yet lay it aſide, and gnaw h…ngerly upon flint ſtones. But to this great Idolized Schooleman I ſhall oppoſe that judicious and faithfull Interpreter of Scripture (**Neque in hoc inſtitutum Evangelium, ut quae ante Baptiſmum admiſerimus peccata, nobis remittantur; ſed quemadmodum quotidie peccamus, ita etiam quotidiana remiſſione à Deo recipiamur in gratiam. Calv. in loc. 2. The manner of the Apoſtles pleading. M. Calvin I mean) the Gleanings of whoſe judgement in Interpretation of Scripture, I preferre before the whole vintage of all the Popiſh Doctors. Thus he writes upon this Scripture—Baptiſm (ſaith he) was not inſtituted for that end and purpoſe, that whatſoever ſins were committed before Baptiſm, ſhould be forgiven unto us: But as we daily ſin, ſo we ſhould labour by daily pardon to be received into favour.

Having taken notice of the ſubſtance of this Embaſſie, which is the Doctrine of Reconciliation. Let's in the next place conſider the manner of the Apoſtles pleading: It's thus expreſt. foreign. We pray you in Chriſts room, and ſtead: And this doth not only denote Actum exercitum, but Actum ſignatum alſo (as Cajetan obſerves) **Deſcribit officia Legatorum novi Teſtamenti quatenus Legati ſunt eſſe ut ob. ſecrent vice Chriſti Cajet. in Loc. 3. A Prevalent Motive is urged.Who thus interprets the Apoſtle—That he teacheth that the Duty of Ambaſſadors is in generall to uſe all ſorts of intreaties, to draw men unto Jeſus Chriſt. Wherefore Miniſters ſhould ſtudy all the winning Rhetorique, and uſe all perſwaſive Arguments, to prevaile with men to come in, and cloſe with Jeſus Chriſt.

Laſtly, here is a Motive urged of great validity and prevalency foreign: As though God did beſeech you by us. **Neque quicquam dici potuit foreign. BezaBeza tells us that there could not be a greater Emphaſis. foreign relates to a ſimilitude, **Quia reipſa non precatur nos Deus ſed ve…uti precatur in miniſtrorum perſona. Beza.becauſe God intreats us not immediatly by himſelf, but mediately by the perſon of Miniſters. Here then is an unparallel'd act of Grace and condeſcenſion, that God ſhould intreat, woe, and beſeech us by the Miniſtry of his Ambaſſadors, that we ſhould doe good to our own ſoules, and Reconcile our ſelves to him, againſt whom we have ſo grievouſly offended.

p. 9The words thus divided and expounded afford theſe choice obſervations.

Firſt, That it is the great dignity and honour of the Miniſters of Obſerv. 1.the Goſpell, to be the Ambaſſadors of Jeſus Chriſt.

Secondly, The greatneſſe of Miniſters dignity is a ſpeciall ingagement Obſerv. 2.unto them for the faithfull diſcharge of their duty.

Thirdly, It is a wonderfull condeſcenſion, and an act of Singular Obſerv. 3.grace, and mercy in God to imploy meſſengers concerning treaties of peace and Reconciliation.

Fourthly, Miniſters of the Goſpell ſhould ſtudy and practice the Obſerv. 4.moſt winning way to gaine ſoules unto Jeſus Chriſt.

As for theſe 4. It ſhall ſuffice at preſent only to have mentioned them, conſidering that I have not leiſure to handle them ſeverally; neither am I willing to handle them overhaſtily, and breake of abruptly.

The fifth and laſt Obſervation, whereon I purpoſe to fix, is Obſerv. 5.this—

That it is a main Duty incumbent upon all the Miniſters of the Goſpell, with all earneſtneſſe to preſſe upon people the Doctrine of Reconciliation, and uſe all the Arguments they can to perſwade men to be Reconciled unto God.

This is that grand needfull fundamentall Doctrine which can never be preached enough, never heard enough, never learned enough. You ſee (my Reverend Brethren) what a large field lye's before me to expatiate in. Here's matter enough to be treated on, in a large volume. And how can a ſhort hour's diſcourſe ſuffice, when many daies are inſufficient? Notwithſtanding through Chriſt that ſtrengthen's me, by whoſe grace I am what I am, I ſhall 1 Cor. 15. 10. The Doctrine unfolded. Meth. 2. head's of diſcourſe.1 Cor 15:10endeavour to Contract my ſelfe, and to ſpeak as much as I can in a few words.

For Method's ſake I ſhall only confine my ſelfe to two heads of diſcourſe. The former whereof only aimes at the proof of the point aſſerted: the latter ſhall be imployed by way of ſelf-reflexion, what may this concern us all as reducible unto point of practice. That ſhall conſtitute the Doctrinall part of my Text, this, my darticular uſe and Application.

To reſume in order what I firſt propounded, I ſhall endeavour p. 101. Head.to make good my aſſertion by a double proof: both by authority of Scripture, and evidence of reaſon.

1. For Scripture Teſtimony, that I may not multiply many 1. For Scripture Teſtimony.inſtances, the Miniſters of the Goſpell (that I may ſpeak it with reverence) are as ſo many Feoffees in truſt with the Miniſtery of reconciliation. They are inſtruments imployed by God in the diſpenſation of this great Doctrine. verſ. 18. The expreſſions are verſ. 18. foreign, &c. Praeclarus Evangelii titulus quod legatio ſit ad reconciliandos homines Deo; ſingularis quoque Miniſtrorum dignitas quod cum hoc mandato mittantur à Deo ad nos ut internuntii ſint, & quaſi ſponſores. Calv.* foreign. There you have one clear proof of my Doctrine, that unto the Miniſters are committed the Doctrine of reconciliation. This is the depth of love as ††O humanitatis profunditatem! quoniam mortuo filio reconciliation is Miniſterium nobis Apoſtolis iterum credidit. Oecumen. in loc.O… cumenius obſerves. The Angels were the firſt publiſhers of peace Luk. 2. 14. Glory to God in the higheſt and on earth peace, and good will towards men. This office, which was firſt the Angels work, is now transferr'd upon men. As for inſtance, the Angel told Cornelius that his prayers were heard, but as for the Doctrine of the Goſpel of Chriſt he referr'd him to the Miniſtery of Peter. Hence **foreign. Chryſoſt.Chryſoſtom obſerves, that this ſheweth the dignity of the Apoſtles, and what work they undertook, and likewiſe the exceeding greatneſſe of the love of God. So that hence it plainly appeareth that this work of preaching reconciliation is incumbent upon all the Miniſters of the Goſpell. One excellent obſervation I'le give you more of Calvin upon verſ. 18. of this Chapter, whoſe authority is never a whit the leſſe becauſe lately ſo much unworthily ††Stumbling block removed by P. H. wherein that eminent Servant of Jeſus Chriſt Mr. Calvin is aſperſed and maliciouſly traduced.traduced. The words of **Quum ex Evangelio pronuntiat Miniſter…tè ordinatus propitiatum nobis eſſe Dominum, non aliter audiendus atque Dei Legatus & publicam perſonam ſuſtinens, atque ad id aſſeverandum legitima authoritato praeditus, Calv.Calvin are thus tranſlated: when a Miniſter (ſaith he) rightly ordained pronounceth out of the Goſpel, that God is reconciled, he is no otherwiſe to be heard than an Embaſſadour of God, and as one that hath the place of a publicke perſon, and endued with lawfull authority to aſſert the ſame. Another proof we have verſ. 11. of this Chapter: Knowing therefore the terrour of the Lord we perſwade men. We perſwade men indefinitely, they have rationall ſouls, and are capable of perſwaſion: and what do we perſwade them unto, but to be reconciled unto God? Wherefore it's a baſe calumny of the Arminians who charge the p. 11Orthodox (as theſe ears have heard in this very place) as if they made man no more then a ſtock or a ſtone in his Converſion. As Jer. 10. 23. Propheta hic non diſſerit ex profeſſo quid poſſint homines, ſed concedit illis hanc partem, ut conſultent, & decernant &c. Calv. Phil. 4. 13.Jer 10:23Phil 4:13for our parts we acknowledge man paſſive in his Converſion, and according to the Prophet, the way of man is not in himſelfe: Further we acknowledge the Antecedent, concomitant, and ſubſequent Grace, all to come from God: yet we cannot deny but God hath endued man with a reaſonable ſoul, and made him a ſubject capable of receiving the Grace of the Spirit infuſed in him: ſo that man actus agit, motus movet, and is ſano ſenſu, ſaid to be a Co-worker with God. He can do nothing without Chriſt, but he can do all things through Chriſt that ſtrengthneth him (as the Apoſtle ſpeaks.)

But the objection will be thus framed. If men (as all men by Object. Eph. 2. 2.Eph 2:2nature are) be dead in treſpaſſes and ſinnes it's in vain to preach unto them, we may as well preach amongſt Tombes and Graves. For anſwer hereunto, we muſt know, that notwithſtanding men Anſw. are dead in treſpaſſes and ſinnes, yet ther's a quickning vertue in the voyce of Jeſus Chriſt, to make even the dead to live. When Chriſt called with a loud voyce, Lazarus come forth, then he that was Ezek. 37. 10.Ezek 37:10dead aroſe out of his grave. Thoſe drye bones mentioned by Ezekiel, as ſoon as the ſpirit breathed on them, they had ſinews and fleſh, and ſtood on their feet, and became an exceeding great army. So when the Spirit of God works powerfully by the Miniſtery of the word, mirabiles effectus habet: The blind ſee, the lame walk, and the very dead are raiſed to life. To this purpoſe tend thoſe Exhortations with thoſe prevalent Obteſtations, foreign, Rom. 12. 1. That ye preſent your bodies a living ſacrifice, &c. Another is, Eph. 4. 1. I therefore the priſoner of the Lord beſeech you, that ye walk worthy of the vocation wherewith you are called. A third exhortation is exceeding pathetical, 1 Theſ. 2. 11, 12. As you know how we exhorted, and comforted, and charged every one of you (as a Father doth his children) that ye Phil. 1. 27. Tit. 2. 12.Phil 1:27Titus 2:12would walk worthy of God, who hath called you unto his Kingdome and Glory. All theſe exhortations redound to this iſſue, that ſuch perſons as are already reconciled, ſhould produce evidences of their Reconciliation by their holy converſation, and that is to walk foreign, ſeemingly, meetly, as becometh the Goſpel. And according to thoſe 3 Adverbs mentioned, Tit. 2. 12. **Haec tria perpetuo medit…da adverbia Pauli Haec tria ſunt vitae regula ſancta tuae.foreign: ſoberly, righteouſly, godly. Now the p. 12Miniſters of the Goſpell are ſonnes of Peace, Ambaſſadours of Peace, and the Goſpell which they preach is the Goſpell of Peace; and this is the fruit of the lips which the Lord creates; and the main Iſa. 5…. 10. Quaſidicat per praedicationem Evangelii, & renovationem Spiritus pacem dabo, atque eo modo ſanabo hominem peccatorem. Bulling. in loc. Mat. 5. 25.Isa 5:10Matt 5:25deſign which they drive, and the ſcope they aime at, is to perſwade men to make their peace with God, and to throw down all their rebellious weapons, and yeeld themſelves unto his mercy. Sinne hath made God their adverſary, wherefore that counſell muſt abide upon them, Mat. 5. 21. Agree with thine adverſary quickly, whilſt thou art in the way with him. At this time God hath ſent me with an Olive-branch in my mouth, with a Commiſſion of Peace; which if it be neglected this day, for ought any of us know, it may be expir'd and out of date to morrow. But I need adde no further Scripture proof in ſo clear a point.

In the next place I am to enquire after Arguments for confirmation 2. Proof by evidence of Reaſon.of the Doctrine. Amongſt many I ſhall reduce them to three heads of Reaſons, which I promiſed for the farther proof of the Doctrine.

The firſt Reaſon ſhall be drawn from the Office of the Miniſters Reaſon 1. Drawn from the office of the Miniſters of the Goſpel.of the Goſpell. Their names point out their office; they are called Watchmen, Seers, Workmen, Stars, &c. But I ſhall go no further than the Metaphor of my Text; they are called Ambaſſadors, a name of great Dignity and Duty; and the great Duty incumbent on them, is to perſwade people to be reconciled, to be at one with God, as Mr. Tindal's Tranſlation appoſitely renders it.

Let's then view the name of Ambaſſadours, and therein we ſhall finde 4. ſpeciall properties which may very appoſitely be applyed 1. Ambaſſadours are gifted and qualified for ſo great an employment.unto the Miniſters of the Goſpell. The firſt whereof is this, that Ambaſſadours are ſelect Perſons, gifted and qualified for ſo great an employment. Princes never ſend ignorant, unfit Perſons on their errand: So the Miniſters which are of Chriſt's ſending, are qualified and fitted by him for the manageing of ſo great and weighty employment. The Prieſt under the Law ought to be a man of knowledge: **Mal. 2. 7.Mal 2:7his lips ſhould preſerve knowledge. And the Prophet ††Iſa. 50. 4.Isa 50:4ought to have the tongue of the Learned to know how to ſpeak a word in ſeaſon to him that is weary. He ought to be an **Job. 33. 23.Job 33:23Interpreter one among a thouſand: And ſuch a one ought the Miniſter of the Goſpell to be, ††2 Tim. 2. 15.2 Tim 2:15a workman that needeth not to be aſhamed, **2 Tim. 3. 17.2 Tim 3:17throughly furniſhed unto all good works. Ambaſſadours p. 13are men of renown and eſtimation, they are highly honoured for their gifts and employment; they do not negotiate concerning ſleight, trifling, impertinent matters, but they intermeddle about weighty affaires of State, and their tranſactions are about their Prince's matters of higheſt concernment. And the reſemblance holds alike with the Miniſters of the Goſpell: They are perſons of ††Honor iſte & iſta ſublimit as nullis poter it comparationibus adaequari. Si Regum fulgori comparaveris, & Principum Diademati, longe erit inferior comparatio. Ambr. in Paſtorali.honour, of ability, and fitneſſe (ſuch I mean as are of Chriſts ſending) and their buſineſs is to treat about matters of the greateſt conſequence, even of Reconciliation between God and Man. Secular Ambaſſadors deal about weighty affaires of the world, but Spirituall Ambaſſadors deal about Soul-affaires, even the great things of Eternity. **Iſa. 52. 7.Isa 52:7How beautifull then ſhould their feet be, who bring ſuch glad tydings? Such are ††2 Tim. 2. 17.2 Tim 2:17worthy of double honour who labour in the Word and Doctrine.

2. Ambaſſadours are Perſons in Commiſſion; for they have 2. Ambaſſadors are perſons in Commiſſion.received a Commiſſion from their Prince, by vertue whereof they act accordingly. They dare not negotiate with other Princes without the Authority of their Maſter. They are commiſſionated by the Prince that ſends them: they are bound up by inſtructions from him, neither dare they go beyond their Commiſſion. So the Miniſters of the Goſpell are Perſons in Commiſſion, they are ordained Miniſters into the Univerſall Church for the benefit of the Church in generall, though they may exerciſe their function ad hic & nunc in a particular Congregation: yet their removall from one place to another (which ought not to be done without a clear call) doth not in the leaſt null or make invalid their Miniſteriall function. They are Perſons called, approved, and ſet apart for this great work **1 Tim. 4. 14.1 Tim 4:14by the laying on of the hands of the ††2 Tim. 1. 16.2 Tim 1:16Presbytery which gift ought not to be neglected but **Senſus eſt Timotheum quum Prophetarum voce aſcitus fuit in Miniſterium & deinde ſolenni ritu ordinatus ſimul gratia ſpiritus ſancti inſtructum fuiſſe ad functionem ſuam exequendam. Calv. 1 Tim. 4. 14.1 Tim 4:14ſtirr'd up as the Apoſtle gives an eſpeciall charge. Theſe are thoſe peculiar Perſons who have dedicated themſelves to the ſervice of God, they have put their hands to the plough with a reſolution never to look back. They have given themſelves up as Hannah gave Samuel for a loane unto the Lord all the dayes of his life. But as for ſuch who have no other call but from their own high conceited fancies and others (ſuch as themſelves) flatteries (as a ††V. Mr. Burroughs Irenicum.Reverend Divine inſtanceth) who through the pride of their own hearts (as Novatus conſecrated himſelfe a Biſhop) runne before they are ſent, and make haſt (more haſt then good ſpeed) to invade the Miniſters office, let p. 14them conſider (if ever they once come to themſelves) that God who is the God of Order and not of confuſion will never bleſſe their excentrick motions. Ʋzzah's meaning and intention was good; he put forth his hand to hold the Arke, becauſe the Oxen ſhak't it, yet his good meaning, and intention could not juſtifie an irregular practice: wherefore a fearfull breach was made, and Ʋzzah ſtruck dead in the place **2 Sam. 6. 7.2 Sam 6:7for his errour. Likewiſe ††2 Chr. 26. 20, 21.2 Chr 26:202 Chr 26:21King Ʋzziah invaded the Prieſt's Office and was ſmote with Leproſy. The ſudden riſing of the Leproſy on his face ſhewes it was a judgement from the Lord as **A Deo praeſentiam ſuam in altari teſtante, & eo lepram aſpe…tabili ſigno ejaculante. Jun. in loc. 3. Ambaſſadors ought to keep cloſe to their Inſtructions.Junius well obſerves. It was a ſignall hand of God puniſhing him for his preſumption. Theſe are judgments upon record, which ſhould ſerve as ſo many warning pieces to cauſe ſuch as uſurpe the Miniſter's function to fear, and tremble leſt ſome dreadfull judgement be their portion.

3ly. Ambaſſadours ought to keep cloſe to their inſtructions and punctually obſerve the very words of their Commiſſion. They come not on their own, but their Maſter's errand, and may neither adde to, nor diminiſh from the ſame. So the Miniſters of the Goſpell have a rule to go by preſcribed by Chriſt, and they ought ††Gal. 6. 16.Gal 6:16to walk according to that rule; they have a juſt ſtandard to go by, and that is **Iſa. 8. 20.Isa 8:20the Law and Teſtimony; They have a ††1 Pet. 1. 19.1 Pet 1:19ſure word of prophecie, a **2 Tim. 1. 13.2 Tim 1:13form of ſound words. They have counſels of God to deliver; and they muſt be as thorough paced as Paul was, who appeal'd to his hearers, and took them to▪ record ††Acts 20. 27.Acts 20:27that he declared all the counſells of God. What then ſhall we ſay of ſuch who withhold the truth in unrighteouſneſſe, who are afraid to be good, and are ſo puſillanimous as not to dare to ſpeak out what in their judgements and conſciences they are reſolved againſt, even the herefies, blaſphemies and abhominations of the time: I ſhall give my opinion in the language of **Impius ſim, avarus, adulter, imo omnium vi…iorum reus modo impii ſilentii non arguar, dum Dominus patitur. Luth.Luther that valiant Champion of Jeſus Chriſt. Let me be wicked, covetous, an adulterer, even guilty of all vices, rather then of wicked ſilence when the Lord ſuffers. But rather let's look unto the determination of our Lord Chriſt, ††Mark. 8. 38. In coelis Advocatus eſt eorum Chriſtus qui ipſum non erubeſcunt in ſaeculo iſto. Carthuſ.Mark 8:38Mark. 8. 38. Whoſoever therefore ſhall be aſhamed of me and of my words in this adulterous and ſinfull generation; of him alſo ſhall the Son of Man be aſhamed when he commeth in the glory of his Father with the holy Angels. p. 15And what further ſhall we ſay of thoſe, who deviſe waies of their own head (as Jeroboam ordained a ſolemne ††1 King. 12. 32.1 Kgs 12:32feſtivall) and pretend new notions, new diſcoveries, new light, though it be no better then an Ignis fatuus to lead them into bogs and Quagmires: theſe are exceeding ſubtle and skill'd in the art of Legerdemain, ſtill they keep a reſerve or poſterne door to convey themſelves cunningly away (as if they had Gyges his ring) that they may eſcape inviſibly: yet it's too too apparent that they in the mean time revive ſundry antiquated, exploded haereſies, condemned by ancient Fathers and Councells for many Centuries paſt. Surely ſuch as theſe do not act by vertue of a Commiſſion from God: For his Commiſſion runs in terminis: Ad Legem & Teſtimonia: Iſai. 8. 20.Isa 8:20But they act by their own Commiſſion, juſt as that Prophet did who believed the old Prophet of Samaria, and paid dear for his diſobedience. He came and Propheſied againſt the Altar of Bethel, ſo far he was in the right, but after he hearkned to a new light, or falſe revelation of another Prophet, there he was in the wrong, and was **1 King. 13. 24.1 Kgs 13:24ſlain by a Lyon for his too much credulity to the old Prophet, and diſobedience to God. By this ſad example, let's all take heed of deluſions and pretended Revelations, of ſuch Scepticks as fancy a Platonick Chriſt, and of Familiſts, Quakers, and the reſt of that leaven, whoſe opinions and Perſons both we ought to avoid with as much care as we would avoid a plague ſore, leſt being once infected with them we do not only ruine our ſelves, but multitudes togeather with us.

4ly. Laſtly, An Ambaſſadour ought to have audience, reſpect, 4. An Ambaſſadour ought to have reſpect and audience where ever he comes.and honour where ever he comes. If an Ambaſſadour be wronged, according to the Law of Nations revenge ought to be taken in a ſignal manner, an ordinary ſatisfaction will not ſerve …he turne. An Ambaſſadour repreſents the Prince's Perſon from whom he comes and receives his Commiſſion, and whatever affront or injury is done unto an Ambaſſadour is put upon the Prince's account, who ſends him: ſo the Miniſters of the Goſpell come in the name of the great King of Heaven and Earth, and are his Commiſſion-officers, wherefore their meſſage requires audience, and their Perſons ought to be had in honour. But if any will be ſo abhominably wicked (as theſe times afford many ſad inſtances) as to injure God's faithfull Miniſters, Chriſt will vindicate their quarrell, and account the wrongs offered to them, p. 16all one as done to himſelfe. Our proof is very clear, **Luk. 10. 16.Luke 10:16Luk. 10. 16. He that deſpiſeth you, deſpiſeth me: and he that deſpiſeth me, deſpiſeth him that ſent me.

I proceed to another reaſon which ſhall be drawn from the great benefit and happineſſe intended even unto all eternity, toward Reaſon 2. Drawn from the great benefit of a reconciled eſtate.all thoſe, upon whom this Doctrine of reconciliation works effectually. It's that great nail which the Maſters of the Aſſemblies labour to drive to the head, the great end and aime of all their preaching to perſwade people to make God their friend, to acknowledge their tranſgreſſions with all their aggravations, and ſue out a pardon through the bloud of Jeſus Chriſt. Now where this Doctrine takes and proves ſucceſſefull, there God lets all ſuits fall, cancells all bonds, quittes all ſcores, and receives the offender into favour. This is Argumentum ab utili, and a moſt prevalent Oratour. The happineſſe of thoſe that are reconciled is thus ſet down, ††Rom. 5. 10. Quis non videt quàm nequeant deſeri amici & reconciliati, qui cum inimici eſſent, tanto…ere dilecti ſunt, ut deſeri nequiverint? Muſc. in loc.Rom 5:10For if when we were Enemies, we were reconciled to God by the death of his Son: much more being reconciled, we ſhall be ſaved by his life. Likewiſe we have the whole ſeries of the great Myſtery of reconciliation, with all thoſe rich benefits attending the ſame expreſs'd at large by the Apoſtle, **Eph. 2. 13.Eph 2:13We who ſometimes were a farre off, are made nigh by the bloud of Chriſt. But then this Queſtion will be asked, who is the efficient cauſe of reconciliation? Conſult the Apoſtle, ††verſ. 14.For he is our peace. Chriſt is the Author and finiſher of this peace. By what means then is all this accompliſhed? The **verſ. 16. In eum finem utrique ſibi invicem uniendi…erant in unum corpus, & ſublato omni diſſidio pax inter utroſque procuranda atque firmanda, ut poſſent ambo velut in unum corpus compacti atque conſtricti Deo per Chriſti crucem reconciliari. Bodius in loc.16. verſe declares, And that he might reconcile both unto God, having ſlain the Enmity thereby. Chriſt by his death deſtroyed death, took away it's ſting, left it like an adder without teeth, like Samſon without his locks. Now the cauſe being taken away, the fewd ceaſeth, and the hatred between God and Man endeth: All breaches are compromiſed by Chriſt our ſurety and Mediatour. Hence follow upon this reconciled eſtate two glorious priviledges. One is ††verſ. 18.acceſſe by one ſpirit unto the Father, verſ. 18. The phraſe carryeth an Emphaſis with it—foreign: we are as it were led by the hand of Chriſt unto the Father. Hereupon **Ʋt intelligamus nos non ſponte & ultro in gratiam hanc adiiſſe & acceſſiſſe; ſed huc adductos eſſe. Piſcator.Piſcator obſerves, that we did not of our own accord bring our ſelves into favour, but we are brought by Chriſt p. 17thereunto. The other priviledge is an enfranchifement or making of us free Denizons, **Verſ. 19.Verſ. 19. Now therefore ye are no more ſtrangers and forreiners, but fellow-citizens with the Saints and of the houſhold of God. Hence from theſe premiſes we conclude that there is ſingular happineſſe, and unſpeakable advantage, which is the portion of all thoſe who are reconciled unto Jeſus Chriſt.

But if theſe two former reaſons obtaine not that effect which Reaſon 3. Drawn from the miſerable condition of an unreconciled eſtate.is deſired and hoped for, I'le adde a third and no more, which is cauſa à contrario to repreſent the ſad, miſerable and deſperate condition of an unreconciled eſtate. The Apoſtle calls them Enemies, and more then that they are ††Rom. 8. 7.Rom 8:7foreign enmity it ſelfe in the very abſtract: and more then all this, they are branded **Rom. 1. 30.Rom 1:30foreign haters, and hated of God: That word hath both an Active and Paſſive ſignification. Who then of any underſtanding durſt venture to ſleep in an unreconciled condition? To have a potent man thy Enemy, this is matter of great fear and perplexity, but what is it to have the omnipotent God of Heaven and Earth thy Enemy? who proteſts, ††Iſa. 1. 25.Isa 1:25that he will eaſe himſelfe of his adverſaries, and avenge himſelfe of his enemies. And Chriſt himſelf calls for ſpeedy execution of ſlaughter to be inflicted on his enemies, **Luk. 19. 27.Luke 19:27Luk. 19. 27. But thoſe mine enemies, which would not that I ſhould reigne over them, bring them hither, and ſlay them before me. Such perſons then whilſt they remain in their ſtate of enmity againſt God ††Eph. 2. 12.Eph 2:12have no hope, and are without God in the world. And if they dye in this unreconciled eſtate, they ſhall miſcarry unto all Eternity. As the Tree falls ſo it lyes, and as Death hath left them ſo Judgment will find them. As ſoon as ever they are launched into the boundleſſe Ocean of Eternity, they are put into a… utter impoſſibility of returning back into the land of the living, and into an utter incapacity of ſuing out a pardon and reconciliation afterward.

Let theſe Reaſons or Arguments mentioned ſuffice for the confirmation of the Doctrine delivered. What remaines now but that I ſhould deſcend unto particular Application, which is the life of every Sermon? Amongſt many Uſes (which I intended) I ſhall at preſent only fix upon an Uſe of Exhortation; wherein I ſhall addreſſe my ſelfe, 1. To Miniſters; and 2. To People.Uſe of Exhortation. 1 Part to the Miniſters.

The firſt part of this Uſe I direct principally to my dearly beloved p. 18Brethren of the Miniſtry. Suffer I beſeech you (my Brethren) the word of Exhortation, to put forth your ſelves to the utmoſt, and with all your might endeavour to preſſe home the Doctrine of Reconciliation. Shew people their hurt and cure, their malady and remedy; diſcover unto them their loſt and utterly undone condition by nature, how miſerable is that ſtate which is of nature and Enmity againſt God. Shew them, that there is a way and means of reconciliation purchaſed by the bloud of Jeſus Chriſt. Study all the alluring Rhetorick and the art of perſwading people to do good unto their own ſouls, and to make all expedition to come unto Jeſus Chriſt. This is the ſubſtance of your Embaſſy (as if you were Chriſt's Vicegerents) to pray them in Chriſt's ſtead to be reconciled unto God. My Brethren, let me be your remembrancer, as you preach unto your people the form of ſound words (which is your duty) ſo to converſe with them that are under your charge. Viſit their houſes and be willing to be acquainted with them. Take heed of a ſtately, reſerved, unſociable carriage in ſpirituall affairs. Such as pray much with their people, and conferre with them, being inquiſitive how their ſouls thrive, theſe are they who, through the Grace of God, ſhall reap ſweet and abundant fruit of their Miniſtery. It's a ſpeciall exhortation of Solomon, **Prov. 27. 23.Prov 27:23Prov. 27. 23. Be thou diligent to know the ſtate of thy flock, and look well to thy heard. Which Scripture (though uſually is applied to Maſters of families) judicious Carthwright applieth Quanto magis cavendum eſt iis, qui ovibus Chriſti pretioſo ipſius ſanguine redemptis praeficiuntur. Carthw. in loc.unto the Miniſters of the Goſpell. If (ſaith he) a Shepheard ought to take ſuch care of bruit Creatures, how much more ſhould ſpirituall Paſtors take care of the flock committed to their charge. Hence all thoſe rotten diſtinctions of lazy Nonreſidents are to be abhominated, ſuch as were per ſe, vel per alium: ſemper, vel … ſemper: Reſidentia loci, vel Officii: ſuch ſorry fig-leaves could never cover the nakedneſſe of thoſe that uſed them: And my charity perſwades me, that ſuch kind of diſtinctions will never be taken up again, nor ſo much as once named amongſt you, Let me then preſſe my exhortation a little more home, that you would put both your ſhoulders to this great work, and that you would make this the foreign the main and principall deſign which you drive, to ſet cloſe upon the conſciences of your Auditors this unum Neceſſarium, this grand neceſſary Doctrine of reconciliation, to beſeech people to be reconciled unto God.

p. 19And having endeavour'd this great work principally, in the next place I conjure you and earneſtly entreat you (as you are Miniſters of the Goſpell of peace) that you would conferre your beſt endeavours to cement, ſod…r, and unite diſſ…nting Brethren: that they may (what in you lies) be prevail'd withall to agree together in Unity on Earth, who ſhall agree in Unity in the higheſt Heavens. I plead not in the leaſt for any perſons (how much ſoever admired by ſome) who are either unſound in the ſaith, or unholy in life: No reconciliation can be expected, nor ought to be attempted with **Gal. 5. 20. 21.Gal 5:20Gal 5:21Idolatries, Drunkeneſſe, Hereſies, and other ſuch like deeds of the fleſh. I plead only for ſuch as truly fear God, who are not only nominall, but reall ſaints. Here lyeth the labour, and here the work, to be reconcilers amongſt them: and ſuch peace-makers are bleſſed. That I may ſpeak, my mind freely (for I love plain dealing) as for ſuch Reconcilers as Caſſander of old, and Sancta Clara of late, who would joyn together the Ark and Dagon, the Ephod and Teraphim, I mean Proteſtantiſme and Popery, theſe are to be deteſted, and ſent back again to Rome from whence they came. ††V. Biſhop Hall's Treatiſe, No peace with Rome.No peace with Rome, no quarter ought to be given to Benhadad: I may ſay of them as Jehu ſaid to Ahaziah, **2 King. 9. 22.2 Kgs 9:22what peace ſo long as the whoredomes of thy Mother Jezabel and her witchcrafts are ſo many, daies without number. As for Ignatius Loyola, Father of the Jeſuites, John of Leyden, Ringleader of the Anabaptiſts, and the reſt of their Complices, of whoſe franctick practices we have ample Relations in Print, ††V. Sleyd. Comment. & Baylyes diſſwaſive.they are ſo farre from any reall endeavours after reconciliation with us, as rather, like Samſons Foxes, they run abroad with firebrands in their tails, and ſo ſet all the ſtanding corn a fire. Theſe are the grand Incendiaries & flabella ſeditionum. From Jeſuitiſme and Anabaptiſme all hereſies and damnable errors receive their originall. At Rome and Munſter this counterfeit coine receives it's ſtamp and impreſſion. Hence as out of a Trojan Horſe is let out an Ambuſcado to deſtroy the Proteſtant Religion. Therefore ther's no ground of hopefull ſucceſſe, if we ſhould attempt any reconciliation with them. Let them come to us and make ſerious Confeſſions and retractations, but let not us go to them. Let them firſt abjure their principles, and practiſes, (though I know not why we ſhould truſt a Papiſt upon his oath) till then there can be no poſſibility of embraceing peace with ſuch who either are of Babylon, or for Babylon.

p. 20But what is chiefly in mine eye, and aime amounts to this brief iſſue, to perſwade all thoſe to unite amongſt themſelves, who are ſound in the faith and holy in life. Amongſt them there are ſome who come ſo farre up to us (and we hope they may yet come farther, if ſelfe intereſts make no obſtructions) as to acknowledge us true Miniſters, the Church of England a true Church. Much is granted to this effect by ſome **V. Apolog. of the five diſſenting Brethren.Reverend diſſenting Brethren in Print. When carnall Intereſts, ſecular policies, and mentall reſervations are laid aſide, and men declare plainly what they would have, and when we know once where to finde them, and where they will fix, then Attempts of Accommodation may attain a happy and comfortable ſucceſſe. That which much concerns us all is, to lay to heart and be deeply affected with the diviſions of Reuben, and to uſe our utmoſt endeavour to comprimiſe differences, and make up breaches and animoſities, leſt otherwiſe we gratify the Jeſuit who is the common Enemy, who loves to fiſh in troubled waters; or is like an Adder which ſeeks for ſhelter in broken walls. Let's leave off contention prius quam ſeſe immiſceat; ſo Junius renders the words of Solomon, ††Prov. 17. 14.Prov 17:14Prov. 17. 14. (i. e.) Let not contention mixe with our affairs. For once it being mixed and joyned, it's not eaſy to unmixe and ſeparate afterwards. Wherefore let it be our care, and wiſdome not to give advantage by our domeſtick breaches to the wild Boar of Babylon; or the ſubtle Foxes of Munſter and Racovia, who when they ſee us a quarrelling one with another, they make a prey of us both. I well remember about this time 24. yeares ago in the Veſpers of our publicke Act there was a Queſtion diſcuſs'd which the **Dr. Wingham of St Johns.Reſpondent held Affirmative—An Calviniani (quos vocant) & Lutherani poſſint in unam Eccleſiam coaleſcere? And in the like ſolemne Convention another Queſtion 7. yeares ago was affirmed homogeneous to the former by a ††Dr. Wilkinſon of Chriſt-Church.learned Profeſſor of our Univerſity—An interſit pacis & ſalutis Eccleſiae vere Evangelicos pium colere ſyncretiſmum? But eſpecially let's have recourſe unto Scripture: What ſaith the Pſalmiſt, **Pſal. 133. 1.Ps 133:1Pſal. 133. 1. Behold how good and how pleaſant it is for Brethren to dwell together in unity. I have often fetch't a ground of hope againſt many fears, from 2. Propheſies: The one is ††Zeph. 3. 9.Zeph 3:9Zeph. 3. 9. For then will I turn to the people a pure Language, that they may all call upon the name of the Lord, to ſerve him with one conſent. The other p. 21is **Zach. 14. 9.Zech 14:9Zach. 14. 9. And the Lord ſhall be King over all the Earth: in that day ſhall there be one Lord, and his name be one. ††Non ſatis eſt ſi homines agnoſcerent unum Deum, niſi conſentiu…t in re…ta & ſimplici aliqu… fide ita ut celebretur in terrâ nomen unius Dei. Calv. in Zeph. 3. 9.Zeph 3:9Though there be but one Lord, yet his name is called on diverſly; but here is Propheſied an unity of worſhipping God. And as for unity amongſt Brethren, this is accounted a fruit of our effectuall calling, * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace. And for the better ſetting home of this exhortation, the Apoſtle mentions 7. Ones in the following verſes, viz. One body, one Spirit, one hope of our calling, one Lord, one faith, one Baptiſme, one God and Father of all. How pathetically doth the Apoſtle preſſe unanimity? ††Phil. 2. 1, 2.Phil 2:1Phil 2:2If (ſaith he) there be therefore any Conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowells of mercies, fulfill ye my joy that ye be like minded, having the fame love, being of one accord and one mind. **Numerus binarius eo magis infamis, quia primus auſus eſt diſcedere ab unitate. Pythag.Pythagoras uſed to put a brand of infamy upon the number of two, becauſe it firſt departed from unity. But the Apoſtle propounds the Queſtion in the negative, which hath the force of a ſtrong affirmation, ††1 Cor. 3. 3.1 Cor 3:3For whereas there is among you envying and ſtrife, and diviſions, are ye not carnall and walk as men? Sects and factions have their ſource and originall from the fleſh; ſo **Notandum eſt etiam hoc loco unde ſint factiones & ſectae in Eccleſia. Primum quidem ex carne, ut qui ſectarii ſunt, licet videantur eſſe ſpiritualiſſimi, revera tamen carnales exiſtant. Muſcul. in 1 Cor. 3. 3.1 Cor 3:3Muſculus a judicious Expoſitor obſerves.

Further let me be your remembrancer of that great duty that in an eſpeciall manner concernes the Miniſters of the Goſpell, that is to unite amongſt themſelves, and endeavour to draw in one yoak, and as one man, ††Jude 3.Jude 1:3contend for the faith which was once delivered unto the ſaints. Let the Apoſtles exhortation be as a frontlet before our eyes, and as a Phylactery ſewed on the hemmes of our garments, **Rom. 14. 19.Rom 14:19Rom. 14. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. The Phraſe is foreign, we muſt purſue and run after peace, though it may ſeem to flye from us: But we muſt not take any peace at a venture, but that which tends to edification, as ††Sectemur: ſtudium vehemens conſervandae pacis requirit. Pac… adj…ngitaedificationem mutuam, ut non pacem quamvis, ſed eam tantum praecipi intelligamus quae ad aedificationem pertinet. Non aedificat pax, in mendacio, ſuperſtitione, idololatria, impietate, ſed in veritate. Zech. 8. 19. Veritatem & pacem diligite. Pareus. His duobus, concordia & aedificatione continentur fere …m…a charitatis offici…. Calv.Zech 8:19Pareus and Calvin obſerve. Of all others let the faithfull Miniſters p. 22of Chriſt endeavour after a right underſtanding of each other, and a loving correſpondence and oneneſſe of heart and judgment amongſt themſelves. Tell it not in Gath, publiſh it not in the ſtreets of Askelon, leſt the Popiſh party triumph when they heare that even the Lords Diamonds cut one another, and that there are great animoſities, evill ſurmiſes, and bitterneſſe of ſpeech one towards another, amongſt ſome that are truely Godly. How ſharpe was the contention between two rare men even Paul and Barnabas, inſomuch as they **Act. 15. 39.Acts 15:39departed aſunder one from the other. In ſeverall Centuries we read of the great variances amongſt Euſeb: L. 5. c. 26. & L. 7. c. 3.thoſe who were eminent Lights in the Church, as Iraenaeus was at great variance with Victor, Cyprian with Stephan, Jerome with Auſtin, Baſill with Damaſus, Chryſoſtome with Epiphanius, Cyrill with Theodoret. And their private inconſiderable differences amongſt themſelves, gave great advantage to the common Enemy Satan, who (as a learned Author obſerves) ††Dolebat hoc Diabolus qui ſemper de fratrum pace torquetur. Optat. L. 2.is vexed with the peace of the Brethren, but much pleaſed with their contentions. Though it cannot be expected but offences will come, and that in the Church militant there will be ſounding in our ears the noiſes of Axes and Hammers, and oft times it falls out that Doctors both Godly and learned differ in ſome things from one another in their judgment. Yet every Miniſter of the Goſpell ſhould imitate his Maſter Chriſt in being a Reconciler. It was ſtoryed of Athanaſius that he was in leſſer matters diſſidentibus Magnes, (though in weighty affairs he was Adamas, an Adamant not to be moved) even a Load ſtone to draw thoſe unto him, who differed from him. Wherefore abundance of wiſdome and candour is required towards ſuch as diſſent from us, if they keep thoſe Fundamentall Principles of faith and a good conſcience. Truth ought to be ſpoke but in **Eph. 4. 15. foreign, hoc eſt, perſiſtentes ſinceri in vera doctrina ac fide, & in charitate. Zanch.Eph 4:15Love. And a lapſed Brother ought to be reſtored or ſet in joynt, ſo the word foreign imports, but it muſt be done by ſuch as are † ſpirituall, and in the Spirit of meekneſſe. If matters be circumſtantiall, abundance of gentleneſſe, moderation and mutuall forbearance ought to be exerciſed. A flint may ſooner be broken on a Pillow then an anvile: ††Gal. 6. 1. foreign ſignificat rem aliquam reſarcire, & collapſam reparare. Tarnov. in medull. Ev. * Si virtutum finis ille ſit maximus qui plurimorum ſpectat profectum moderatio omnium pulcherrima eſt Ambr. de Panor. l. 1. c. 1.Gal 6:1And mildneſſe in ſome caſes may prevail, where roughneſſe cannot. But if matters p. 23be Fundamentall; If ſome cry down the morall Law as an Almanack out of date, as ſome Antimonian Spirits have endeavoured, if others cry down Magiſtracy and Miniſtery, as ſome Anabaptiſticall Spirits have done; if ſome cry down the Chriſtian Sabbath (as ſome **Tilham a peſtilent Antiſabbataria…, who ſeduceth multitudes at Colcheſter, and writes for the Jewiſh Sabbath: and D. Heylin who in a late book intitled Reſpondet Petrus, diſcovers himſelfe a profeſt Adverſary to the ſtrict keeping of the Lords day Sabbath and decries ſtrict obſervers thereof, and moſt unworthily aſperſeth that eminent Light of the Church, D. Ʋſſer A. B. at Armagh who though Orthodox as in other things ſo in his judgment in the Lords day Sabbath: yet cannot eſcape the abuſes of D. P. H. which ſaid P. H. is neare a kin to Iſmael, whoſe hand is againſt every man, and every mans hand was againſt him.Antiſabbatarians have done with much impudence and profaneneſſe of ſpirit) in theſe and ſuch like caſes, let's not yeild an inch, let's keep our ground. Let Luther's heroicall reſolution be our pattern for imitation—Hic gero titulum cedo nulli. It was the prudent Counſell of Athanaſius to the Orthodox Brethren, that they ſhould by no means receive any pacificatory Letters from George the Arrian Perſecutor, and ††foreign Baſil. Epiſt. 235.Baſil in an Epiſtle to Epiphanius, aſſigns a ſtrong reaſon, why Athanaſius gave ſuch Counſell, If once (ſaith he) we ſhake off the ſimplicity of the faith, there will be no end of Diſputations. However let us all confer our heads and hearts together that we may agree ſo farre as we can, ſtill holding **Heb. 10. 23.Heb 10:23faſt our profeſſion without wavering. Let it be our endeavour ††Heb. 12. 14.Heb 12:14to follow peace with all men and holyneſſe. Let's preſerve a happy union between truth and peace. All the truths of God are more pretious then the Gold of Ophir. We are commanded to **Prov. 23. 23.Prov 23:23buy the truth, but are prohibited from ſelling the leaſt part of it. Wherefore we ought all in our ſeverall places and capacities to be valiant for the truth, even all ſteel to the back: The truth of God is a good matter, and it's good to be ††Gal. 4. 18.Gal 4:18zealouſly affected in a good matter. **Praedicare verbum Dei nihil aliud eſt, quam derivare in ſe furorem totius inferni & ſatanae. Luth: loc: com. † In aliis manſuetus ero, in blaſphemiis in Chriſtum non ita. Zuing: in Epiſt: ad Servet.Luther uſed to ſay, That to preach the Word of God zealouſly, was a ready way to bring the rage of all the Devills in Hell about our ears. But in Gods cauſe let's go on couragiouſly, and though we may be vilified by the vileſt of men, yet let's reſolve with David to be more vile. A good God, a good cauſe, and a good conſcience will carry us through the greateſt dangers and difficulties. And let us ſtill remember to ſhew moſt meekneſſe in our own cauſe, and moſt zeal in the cauſe of God. So * Zuinglius anſwered Servetus, in other things I will be mild, but not in blaſphemies againſt God.

p. 24Now I have not yet done with the preſſing of this Doctrin… of union amongſt Brethren; I ſhall yet proſecute it farther, heartily deſiring that my words may leave deep impreſſions upon your Spirits, and obtain ſome comfortable ſucceſſe. The breaches amongſt the Miniſters were as an Arrow ſtuck in the ſides of that good man Philip Melancthon: Whereupon on his death bed, V. Vitam Phil. Melancth. per Melct. Adamum editam.he profeſt—I am very glad I am to leave this World, becauſe I ſhall be with Chriſt, and then ſhall be freed from the contentions of ſome Divines, which were very great at that time. There's a ſad ſtory of two eminent Martyrs for the truth, viz. **Epiphan. Haereſ. 68.Meletius and Peter, Biſhops of Alexandria, who when they were put into Priſon fell at variance amongſt themſelves about a petty difference, whether the Lapſi were to be received into communion? The Schiſme was very great, inſomuch as they drew a partition between each other in Priſon, and would not hold communion with each other, and yet afterward they joyntly ſuffered Martyrdome. And it's not eaſily to be imagined, what a great Rent their diſſention made in the Church of God, and gave advantage to the common Enemy. And what a duſt was raiſed between two choyce, and conſtant Martyrs, Ridley and Hooper? one preſt conformity too ſtrictly upon his Brother, and contended with too much eagerneſſe for ſuch kind of vaine, uſeleſſe Ceremonies (which Calvin calls tolerabiles ineptias.) Yet notwithſtanding theſe two Godly Biſhops could not agree in Blacks and Whites, they could both agree in Red, for they reſiſted even unto bloud, and ſealed the truth of their Religion with the effuſion of their bloud.

And now to ſpeak my judgment more plainly as in the preſence of God, without partiality, having no mans perſon in admiration for advantage, I conceive it a word ſpoken in due ſeaſon, and that there is neceſſity of ſpeaking of it, even to exhort Miniſters to ſtudy the things that make for peace, and eſpecially to agree in a ſweet Harmony one with another. And I am fully ſatisfied in my judgment, that to effect this much deſired union, a ſpeciall expedient will be in ſeverall Counties (as ††London, Lancaſhire, Eſſex, Warwick, Worceſter, Norfolke &c.ſome herein have given a good Preſident already) to aſſociate into Presbyteries, and exerciſe that Government (which by experience is known to be Flagellum Haereſium) and ordaine Miniſters, and to put Church cenſures into execution. When Miniſters meet together, and ſoſolemnly p. 25ſeek God by prayer and faſting, they ſtrengthen one anothers hands, and unite each others hearts. The keeping up of Diſcipline, is a ſpeciall means to preſerve union amongſt Brethren, to extirpate Hereſies, and ſweep them away as dung, and promote the power of Godlineſſe. It hath often lain ſad upon my Spirit to conſider the miſchiefe that hath enſued upon want of execution of Church Diſcipline. Hinc illae lachrymae. Hence for want hereof, a ſluce hath been opened to let in an inundation of hereſies and blaſphemies. But it's much to be hoped that the execution of Diſcipline will ſhut up the ſluce, and ſtop the inundation. Faxit Deus.

Now having ſpoken thus farre to Miniſters, the other part of 2. Part of this uſe to people.my uſe I will direct to people. And the ſubſtance of my exhortation is to perſwade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them. It's the great Doctrine of concernement in an eſpeciall manner to be Preacht, and practiſed. The Ambaſſadours of peace publiſh theſe good tidings, They come in the name of Jeſus Chriſt offering termes of Reconciliation. With what joy, with what ardency of love ſhould you embrace ſuch gracious offers? O how ſweet is the voyce of Chriſt unto his Church! His lips drop as an honey combe. If thou be the Spouſe of Chriſt, thou wilt delight to heare the voyce of the Bridegroom: So the Evangeliſt tel's us **Joh. 3. 29. Diſcimus etiam hic quod etſi amicus ſponſi. (i. e.) Miniſter Evangelii non gaudeat gaudium ſponſi, neque fructum eum percipiat ex Eccleſia qui ſponſi proprius eſt; non tamen caret gaudio quodam ſuo, vel ex eo quod ſtet & audiat vocem illam ſponſi longe ſuaviſſimam quam rurſus bona fide tanquam internuncius referet ſponſae, Rollocus in locum.John 3:29—That the Friend of the Bridegroome which ſtands and hears the Bridegrooms voyce rejoyceth greatly. Now conſider Chriſt's meſſengers are his voyce unto people; They come on his errand, and deliver what he puts into their mouth. O how ſweet then will Chriſts words be to a gracious heart! And this is that ſweet, welcome word which Miniſters deliver to pray men to be reconciled and make their peace with God. My brethren I beſeech you in the bowells of Jeſus Chriſt, to ſet the higheſt eſtimate upon this Doctrine of Reconciliation, preferre it before your appointed food, before thouſands of Gold and Silver. And have them in honour, and account their feet beautifull, who do the office of Evangeliſts, and are diſpenſers of theſe truths, and Trumpetters p. 26of Goſpell peace. Though they be men of like paſſions, yet they are Perſons of honour, Commiſſion officers, authorized by Jeſus Chriſt to Preach the Goſpell. Private Chriſtians may diſcourſe of theſe things Charitative (but let them keep within the compaſſe of their own calling) and exhort one another to embrace this Doctrine; but Miniſters exhort Authoritative as Ambaſſadors and commiſſioners of Jeſus Chriſt. Wherefore (Brethren) let me be your remembrancer of the great duty incumbent on you all, to love and reverence the Perſons of your Miniſters, and have them in honour for their works ſake eſpecially. I ſhall put you in mind of a Scripture or two, that ſo my exhortation may leave deeper impreſſion upon your hearts: one is **1 Cor. 4. 1.1 Cor 4:11 Cor. 4. 1. Let a man ſo account of us as Miniſters of Chriſt, and Stewards of the Myſteries of God. Another Scripture is, ††1 Tim. 5. 171 Tim 5:171 Tim. 5. 17. Let the Elders that rule well, be accounted worthy of double honour, eſpecially they who labour in the word and Doctrine. Which place ſeems to me plainly to ſet forth two ſorts of Elders, viz. Ruling and Preaching Elders. And being compared together that foreign the double honour is eſpecially to be given to the Preaching Elder. There's an Emphaſis in the ſcituation of the words, It's not foreign but foreign. I am non ſingular in my Interpretation, but have the concurrence of judicious learned **Duplices igitur Presbyteri fuerunt, cum uni vacarent gubernationi, alteri ſermoni & orationi, &c. V. Bez. in loc. Quod duplicem interpretatur Chryſoſtomus victum & reverentiam non impugno. Calv. Et deinceps ſubjicit—Colligere autem hinc licet duo fuiſſe tunc Presbyterorum genera, quia non omnes ad docendum ordinabantur: Nam aperte verba ſonant, quoſdam bene & honeſte praefuiſſe, quibus tamen non erant commiſſae docendi partes. Calv.Expoſitors who go before me in this Interpretation. I ſhall put you in remembrance of the following verſe: For the Scripture ſaith thou ſhalt not muzzle the Oxe that treadeth out the Corne: The labourer is worthy of his reward. This plainly expreſſeth the duty of people to maintain their Miniſters: if it were a cruell thing to muzzle the mouth of Oxen who tread out the Corn, much more cruell to with-hold maintenance from thoſe who labour in the word and Doctrine. I ſhall only compare this with another Scripture, (and in ſpeaking my conſcience I may the rather be more earneſt in behalfe of my dear Brethren, becauſe I plead not for any Intereſt of my own conſidering that I take no tyths, ††Gal. 6. 6.Gal 6:6Gal. 6. 6. Let him that is taught in the word communicate unto him that teacheth in all good things. It's ſaid p. 27foreign not foreign not to contribute but to communicate unto him as **Hoc eſt, qui docetur Doctori ſuo communicet alimentum, benevolentiam, honorem. Nam hoc indicat quod a…pendit, in omnibus bonis, & non inepte communicet, impertiaturve dixit, & non retribuat vel rependat. Communio ſiquidem id eſt: Ille ſpiritualia confert, tu qui doceris carnalia. Oecum. in loc.Oecumenius obſerveth. So that hereby it's evident that the reliefe of Paſtors is not Eleemoſynary, and precarious, but a kind of commerce and exchange of ſpirituall for carnall things: For he that teacheth beſtoweth on his flock ſpirituall treaſures, and they that are taught ſhould beſtow on him part of their temporall goods: And for the Quota pars (whereupon ſuch a duſt hath been raiſed) I cannot conceive how all the men on earth can ever be able to find out ſo fit a maintenance as Gods own proportion, inſomuch as thereby Miniſters are affected with the condition of their people according to Gods bleſſing of their increaſe, whether in a leſſe or a greater meaſure. I ſhall only name one Scripture more to put you in mind of your duty to Miniſters, and that is ††Heb. 13. 17.Heb 13:17Heb. 13. 17. Obey them that have the rule over you, and ſubmit your▪ ſelves, for they watch for your ſouls as they that muſt give account, that they may do it with joy and not with griefe. By rulers and leaders are underſtood the Paſtors of the Church: I rather underſtand it ſo with **foreign. Duces Haud dubie intelligit Eccleſiae Paſtores & Gubernatores ut ſupra v. 7. Neque enim alios Duces vel Gubernatores tune habuit Chriſtiana Eccleſia. Pareus. Primum eſt Reverentia, ut agnoſcamus ordinem divinum, eoſque ut Legatos Dei nobis miſſos reverenter excipiamus & audiamus. Alterum eſt Amor propter officium. Tertium, Obedientia, ut iis obtemperemus in iis quae ipſorum officii ſunt propria, & quae Dei nomine ex verbo ejus credenda, vel facienda praeſcribunt. Quartum eſt gratitudo, ut officiis & beneficiis quibus poſſumus ipſis labores & curas compenſare ſtudeamus. Pareus.Pareus to be meant of Miniſters, then of Magiſtrates as Zuinglius obſerves. But Pareus adds four main duties of people to their Paſtors, viz. Reverence, love, obedience, and gratitude. All theſe things people owe unto the Miniſters of the Goſpell.

But I draw to a cloſe, what further remains concernes us all, both Miniſters and people. My buſineſſe yet remaining is by way of Character to decypher thoſe who are reconciled, and by way of motive to excite you all to get aſſurance of your reconciled eſtate. Theſe are weighty arguments, which I ſhall diſpatch with what clearneſſe, and Brevity I may, and ſo put a period to this Charact. 1. Every reconciled perſon relyes on Chriſts Righteouſneſſe.diſcourſe.

1. We are to put our ſelves upon the teſt and triall, whether we are in a reconciled eſtate. Amongſt many diſtinguiſhing notes which may be aſſigned, I ſhall only mention three inſtar omnium.

p. 28The firſt whereof is this (and it is a Propoſition of eternall truth) every reconciled perſon denyes his own Righteouſneſſe, and relyes only upon the Righteouſneſſe of Jeſus Chriſt. No way to obtain Reconciliation, no other way to preſerve it, but by the imputation of Chriſts Righteouſneſſe. The Garment of Chriſt is abſolutely compleat, and needs not the patching up of our merits: For what are all our Righteouſneſſes but **Iſa. 64. 6.Isa 64:6filthy rags? Chriſt is the High Prieſt, who ††Heb. 9. 28.Heb 9:28was once offered to bear the ſinne of many. He it is **Iſa. 63. 3.Isa 63:3who trod the Winepreſſe alone. He is the only mediator, for there is but one ††1 Tim. 2. 5.1 Tim 2:5Mediator between God and man, the man Chriſt Jeſus: Chriſt is the **1 Cor. 6. 20.1 Cor 6:20price of our Redemption, and we ††Eph. 1. 7.Eph 1:7have redemption through his bloud. The name of Jeſus is the only name, for **Acts 4. 12.Acts 4:12there is no other name under Heaven whereby we ſhall be ſaved. ††Non ſolum horribile eſt, ſed etiam periculoſum de Deo extra Chrìſtum cogitare. Luth. Loc. Com. Qui cuiquam ſalutem promittit ſine Chriſto, neſcio utrum ipſe ſalutem habere poteſt in Chriſto. Aug.There is no thinking of God without Chriſt: Neither will Chriſt admit any competitors or Corrivalls in this great buſineſſe. Chriſt is a totall ſaviour, and he will have the whole honour (as is moſt due) unto himſelfe. The whole work of ſalvation is Gods peculiar Intereſt, **Iſa. 43. 11. Bellarm. L. 9: de Juſtif.Isa 43:11Iſa. 43. 11. I even I am the Lord, and beſides me there is no ſaviour. Inſomuch that Bellarmine himſelfe that Champion of Rome is foreign; For having pleaded at large for merits, he gives his laſt Reſolution as a correction of the Premiſes, ſaying; It's the ſafeſt way to relye only on the mercies of God in Chriſt. Wherefore let Papiſts diſcard their own merits (however they diſtinguiſh de congruo & condigno to elude their conſciences) and let Socinians abhorre their blaſphemy, who conceit that their obedience without Chriſt merits can juſtify them. Yet notwithſtanding let us wholly betake our ſelves to Chriſts righteouſneſſe. His robes are broad enough to cloath us, His merits are of Infinite dignity and eſtimation. The great Apoſtle deſired not ††Phil. 3. 9. Deo homines examinante & probante inveniar inſitus Chriſto ut p…lmes viti qui non meos ex lege. Moſaica, ſed ex virtute Chriſti me efficientis fructus proferam deo gratos. Arias Mont. in loc.Phil 3:9to be found in his owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith. And Job that holy man propounds the Queſtion, **Job. 9. 2, 3. Quaſi dicat; fruſtra ſe defendere apud ipſum & prae ipſo conetur. Nulla comparatio Dei & hominis juſtitiae. Mercer. in loc.Job 9:2Job 9:3How ſhould man be juſt with God? if he will contend with him, he cannot anſwer him one of a thouſand. Should the holieſt of men, ſuch as were Enoch, Noah, Moſes, Abraham, David, &c. Stand upon their own righteouſneſſe and p. 29joyn iſſue with Gods Juſtice, not one of them could be able to ſtand in judgment. Wherefore we lay this down for a foundation and a certaine truth—That all reconciled Perſons account Chriſt their only Peace-maker, their rock and refuge, their Counſellour, ſaviour, their only Interceſſour, and **1 Cor. 1. 301 Cor 1:30him who of God is made unto them, Wiſdome, Righteouſneſſe, Sanctification and Redemption. This then is the firſt note of triall, whether we come off clear, whether we throw away our own reaſon, merits, righteouſneſſe, and venture all upon the righteouſneſſe of Jeſus Chriſt. He is a ††Iſa. 27. 16.Isa 27:16ſtone, a tryed ſtone, a pretious corner ſtone, a ſure foundation. Wherefore we muſt (as the Perſians when the King was offended brought his Son in their Armes) offer Chriſt unto the Father in the Armes of faith, and venture all upon his meritorious ſatisfaction. There's no danger of miſcarrying, if with a lively faith we caſt our ſelves upon Jeſus Chriſt.

Secondly, This foundation being neceſſarily laid, a ſuperſtructure Charact. 2. The heart is new framed and faſhioned.may the better be raiſed on it; Therefore another note of triall I ſhall aſſigne to be, the new framing, new moulding, and faſhioning of the heart. For the heart of an unreconciled Perſon is rebellious againſt God; As it's recorded of Julian the Apoſtate that he ſhot up arrowes into the skie with a malicious intention to hit Chriſt: So every naturall man that lives without God in the World, would dethrone God (if he could) he hates God, his wayes, his people. But as ſoon as the conquering power of the Spirit of God ſubdues the heart, there is a marvelous change and alteration for the better. There's a **Rev. 3. 18.Rev 3:18foreign to anoint the eyes: So that the underſtanding is inlightned, and thoſe that are Gods Children are ††Eph. 4. 23.Eph 4:23renewed in the Spirit of their minde. They are all men and women of a pretious anointing, which is that **1 Joh. 2. 20.1 John 2:20unction from the holy one whereby they know all things. And as for the wills of theſe regenerate, reconciled Perſons, they are now yielding, obedient, and pliable to the will of God. For inſtance, Saul before his converſion raved in a diſtemper'd zeal againſt the Diſciples, & breathed threatnings & ſlaughter againſt the Church, and through his diſtemper'd zeal thought he did God good ſervice by perſecuting of the Church of God, but as ſoon as ever Chriſt met him in the way, and threw down Horſe and Man, and told him that † I am Jeſus whom thou p. 30**Act. 9. 5.Acts 9:5perſecuteſt: it is hard for thee to kick againſt the prickes; then his will was changed, and he wholly devolved himſelfe upon Chriſts will, as appears by his humble anſwer Verſ. 6. Lord what wilt Verſ. 6.thou have me to do? Further, all the affections are changed. Theſe a reverend, ††Mr. Dyke in his book called the Deceit fulneſſe of mans heart.Divine in an excellent and Singularly uſefull book calls the feet of the ſoul. By theſe the ſoul is carryed along. And indeed the affections are the wings of the ſoul, to help it to ſoar aloft in Divine raptures and contemplations. Now in a reconciled Perſon all his a fections are alterd for the better. His love was formerly upon ſin, now it is placed upon God, and all the wayes of holyneſſe: So that now what God hates a true believer hates, and what God love's a true believer loves. It's that foreign the Pſalmiſt gives **Pſal. 97. 10.Ps 97:10Pſal. 97. 10. Ye that fear the Lord hate evill. And the beſt of Orators tells us; That to will and nill Idem velle ac idem nolle eſt ſumma pars amicitiae. Cic.the ſame is the chiefeſt part of Friendſhip. And as for the joy, hope, deſire, they are all changed in a regenerate man. Whereas formerly they were placed upon worldly vanities, now they are placed upon God, and the great things of eternity. In a word, where a Perſon is reconciled unto Chriſt, there's a new heart, and clean water is ſprinkled upon it, the proud heart is become humble, the hard become ſoft, ſo that a new vergency and bent of the heart evidenceth it ſelfe throughout the continuall practice of the life and converſation.

And this put's me in mind of the third Character (which I Charact. 3. drawn from the fruits of a Reconciled eſtate.intended) drawn from the fruits of a reconciled eſtate, which put forth themſelves in the whole carriage of the life. Now we muſt know that the ſelfe ſame fruits which belong to a juſtified eſtate (becauſe none are juſtified but thoſe who are reconciled) appertain to a reconciled eſtate. The Apoſtle ſet's them forth ††Rom. 5. 1, 2, 3, 4. His oſtendit competere quaecunque pleniſſime juſtificatis & in gratiam Dei repoſit is tribui poſſunt, eoque probat hac fide Evangelii Domini noſtri Jeſu Chriſti juſtificationem haberi conſummatiſſime. Bucer. in loc.Rom 5:1Rom 5:2Rom 5:3Rom 5:4Rom. 5. 1, 2, 3, 4. Therefore being juſtified by faith, we have peace with God through our Lord Jeſus Chriſt: By whom alſo we have acceſſe by faith into this grace, wherein we ſtand, and rejoyce in hope of the glory of God. And not only ſo, but we glory in Tribulation alſo, knowing that Tribulation worketh patience, and patience experience, and experience hope. Likewiſe the fruits of the Spirit belong to every reconciled Perſon, and by them as a touchſtone he ought to examine himſelfe. The Apoſtle names one p. 31Catalogue, **Eph. 5. 9.Eph 5:9Eph. 5. 9. Viz. Goodneſſe, and righteouſneſſe, and truth: and he mentions another much larger, ††Gal. 5. 22, 23.Gal 5:22Gal 5:23Gal. 5. 22, 23. Viz. Love, joy, peace, longſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance. Here then is the great triall, whether the life and converſation be ordered aright? Whether the converſation be in † all holy converſation and Godlineſſe? Whether the new Creature exert it ſelfe through a mans whole life? Whether a holy profeſſion be adorned by a holy converſation? Now if in truth and ſincerity affirmative anſwers can be given to theſe Queſtions, then without doubt ſuch Perſons have Intereſt in this Reconciliation by Jeſus Chriſt.

But I ſhall adde no more to theſe Characters; I conceive that whoſoever can produce theſe tokens, hath a ſure and undoubted title. What yet remains is (as I promiſed you) to excite you all by ſome moving conſiderations, to make it your grand work and buſineſſe to get aſſurance of your reconciled eſtate, which is the buſineſſe of the greateſt concernment.Motive 1. Conſider the riches of mercy and bowells opened towards fallen man, and denyed to the fallen Angels.

As for Motives, 1. Let us conſider of the riches of mercy, and bowells opened towards fallen man, which were utterly denyed towards fallen Angells. And this conſideration heightneth the great contrivance of this Reconciliation, in that it was from all eternity: Adde hereunto that God himſelfe was firſt in the tender and contrivance of this great work. Man neither could nor would make up ſo great a breach. It tranſcended the Sphere of his capacity. Had Adam and all his poſterity joyned all their heads together, they could not underſtand what way and means to undertake to make up ſo great a breach. But God the Father out of the riches of his mercy found out a way, even a new and living way by Jeſus Chriſt. The Angels were paſt by, they fell once and that irrecoverably, without any hope of reinveſting themſelves in their firſt eſtate. For Chriſt ſhed not one drop of bloud for them, He **Heb. 2. 16. foreign ſignificat arripere, apprehendere manum injicere. B. Andrews. Cura, ſollicitudo, labor, feſtinatio pro ſalute generis humani ea una voce ſignificatur, Hyperius in loc.Heb 2:16took not upon him (ſaith the Apoſtle) the nature of Angels, but the ſeed of Abraham. Yet notwithſtanding the riches of Gods mercy are inhanced toward fallen man, becauſe the promiſed ſeed, even that ††Gen. 3. 15.Gen 3:15the ſeed of the woman ſhould break the Serpents head, was proclaim'd in Paradiſe, and appropriated unto mankind.

p. 32Secondly conſider the great and ineſtimable price paid to purchaſe Mot. 2. Conſider the great price paid to purchaſe peace and reconciliation.peace and Reconciliation. And what was that price, but the price of bloud? And this is called in Scripture, **Act. 20. 28.Acts 20:28the Bloud of God: Yet in ſuch expreſſions we are to underſtand a communication of Idioms. This bloud was the bloud of ſprinkling, which ††Heb. 12. 24.Heb 12:24Speaketh better things then the bloud of Abel. This was the bloud of the immaculate Lamb ſlaine from the Foundation of the World. Becauſe **Rev. 13. 8.Rev 13:8without ſhedding of bloud there was no remiſſion, Chriſt therefore took upon him humane nature. There are two great ſignificant words which evidently declare his humane nature: one word is foreign ††Joh. 1. 14.John 1:14Joh. 1. 14. He pitcht his Tent or Tabernacle amongſt us: The other word is foreign **Phil. 2. 7. Verſ. 8.Phil 2:7Phil. 2. 7. He emptyed himſelfe, or made himſelfe of no reputation. And Verſ. 8. we read of the higheſt degree of Chriſts humiliation, in that he became obedient unto death, even the death of the Croſſe. Thus Chriſt hath made a compleat ſatisfaction, by doing and ſuffering all that the Father required. And now Chriſt ††Rom. 8. 34.Rom 8:34ſitteth at the right hand of God who alſo maketh interceſſion for us. And we have a ground of ſtrong conſolation further laid down **Heb. 7. 25.Heb 7:25Heb. 7. 25. Wherefore he is able alſo to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever liveth to make interceſſion for them. There's a word of great importance foreign, which (as a ††foreign omnimodam ſignificat perfectionem. Camero in Myroth.learned Authour obſerves) ſignifieth all manner of perfection. This ſheweth ſuch an abſolute perfection, that nothing elſe can be deſir'd, nothing can be added. And wherein doth this all-ſufficient Saviour ſhew himſelfe to be ſo? We have an anſwer, and ſtrong proofe drawne from Chriſts interceſſion in the following words where it is ſaid, That he ever liveth to make **foreign non dicit ut offerat, hoc enim ſemel fecit, ſed ſupereſt altera ſacerdotii pars nempe Interpellatio. Beza.Interceſſion for them. This Scripture is a fort Royall and impregnable notwithſtanding all the batteries that Socinian Hereticks make againſt it.

But I proceed to a third motive drawn from the willingneſſe Motive 3. Drawn from the willingneſs of God to be recon…iled.of God to be reconciled. Wherefore he ſends his meſſengers upon this errand to perſwade people to embrace Articles of peace. The Lord entruſts his Miniſters with the word of reconciliation, which is the Doctrine of the everlaſting Goſpell. And they ſpend their Spirits and lay forth their ſtrength to the uttermoſt, woing, p. 33intreating & exhorting people, to ſubmit unto Chriſts Scepter, and through him to make their peace with God the Father. Now the Spirit of God ſtrives in the Miniſtery of the word. It's a moſt terrible judgment when Gods Spirit refuſeth to ſtrive any longer with a people. And this is threatned, **Gen. 6. 3.Gen 6:3Gen. 6. 3. And the Lord ſaid my Spirit ſhall not alwaies ſtrive with man (i. e.) The Lord will not alwaies diſpute, chide, and argue the caſe with a people, the Lord will not alwaies ſtrive by the Miniſtery of his ſervants, ſuch as were Enoch, Noah & Methuſalah who lived the longeſt, and died but the year before the flood. God will not alwaies ſuffer his Spirit to be grieved, & the motions thereof ſlighted: Neither will God alwaies ſuffer the faithfull labours of his Miniſters to be neglected. * Some † Pagninus, Grotius.render the word Lo-jiddon non vaginabit. He will not alwaies put his ſword into the ſcabberd, but he will draw it out and fight againſt his Enemies. And oh that you would all conſider in your moſt ſerious compoſed thoughts, that now you hear as it were a voice behind you ſaying; This is the way walk in it: This voyce is the Spirit ſpeaking in the written word (for the Spirit ſpeaks according to the word.) Now by all the woings and whiſpers of the Spirit, and by the unwearied labours of the faithfull Ambaſſadours of the Goſpell you are entreated to conſult the eternall benefit of your immortall ſouls. Now the voice of the Turtle is heard in the Land: Manna falls round about your Tents: The ſpirituall Manna of the word is plentifully rained downe amongſt you. You never had more frequent, never more profitable preaching. Now the Spirit moves by the Miniſtery of the word. And the Lord expoſtulates the caſe, **Ezek. 18. 31.Ezek 18:31Why will you die O houſe of Iſrael? The Lord delights not in your blood ſo he profeſſeth. ††Verſ. 32.For I have no pleaſure in the death of him that dyeth ſaith the Lord God: Wherefore turn your ſelves and live ye. Now the Lord Jeſus knocks at the dores of your hearts, … and waits for admiſſion. He waits to be gracious, and even waits till his locks be wet with dew. He invites himſelf to be thy gueſt, and he invites thee to come unto him, & he will entertain thee with a banquet of love. Now herein appears the great and wonderfull condeſcenſion of our gracious God, who to ſhew his willingneſſe to be reconciled, is himſelf firſt in the motion. We ſought not to him (though we were the offenders) but he ſought unto us. Hence appears how abundant in loving-kindneſs & mercy the Lord is towards us even alwaies before hand with us in mercy, notwithſtanding we unthankfull p. 34wretches are behind hand with him in duty. The Lord convinceth all the World, and ſtops the mouths of Cavillers, that he is not ſo auſtere (as ſome men miſ-underſtand him) but he ſeeks to us firſt, and is **2. Pet. 3. 9.2 Pet 3:9not willing that any ſhould periſh but that all ſhould come to repentance. A greater gift the Father could not give then his beloved Son, yet he ſent him out of his boſome, the Son in whom he was well pleaſed: not to reign according to the ſtate of earthly Kings, but to be as ††Mat. 3. 17.Matt 3:17one that ſerveth, and not to ſave his life, but to lay downe his life as a ranſome for all thoſe that were given him of the Father. And to this very end and purpoſe Chriſt came, ‖‖Mat. 18. 11.Matt 18:11That he might ſeek and ſave that which was loſt. We were all loſt in the old Adam, and there was no way of recovering our ſelves, but by ſeeking after our Intereſt in the new Adam; yet we would not ſeek him, we ran away from him, and when he invited, we made excuſes and would not come: when he knockt we bolted the dore, when he called we would not anſwer. But Jeſus Chriſt in the day of his power makes us a **Pſ. 110. 3.Ps 110:3willing people, or a people of willingneſſes (as the originall expreſſeth it.) Now Chriſt's great errand was to ſeek us when we were altogether loſt, and when he found us he beſeeched us by the Miniſtery of his Ambaſſadours that we would be reconciled unto God.

Fourthly, conſider Reconciliation once made for us by Jeſus Motive. 4. Reconciliation once made is made for ever.Chriſt with the Father is abiding and permanent. There will be no breakings out again. The Reconciliation once made is made for ever, and the Foundation of it is the Faithfulneſſe of God. He is a God ††Pſal. 89. 28. 34.Ps 89:28Ps 89:34keeping covenant, ‖‖2 Chr. 13. 52 Chr 13:5faithfull that hath promiſed, his **Heb. 10. 23.Heb 10:23promiſes are yea and Amen. The covenant of God is ††2 Sam. 23. 52 Sam 23:5an everlaſting covenant, it's a covenant of ‖ ſalt, and the love of God is **Jer. 31. 3.Jer 31:3everlaſting: And Chriſts love is ††Joh. 13. 1.John 13:1to the end: Chriſts prayers and interceſſion are everlaſting (as in the place forecited, Heb. 7. 25.) So that hence we may conclude that once juſtified and for ever juſtified, once reconciled and for ever reconciled. Let us on our part labour to get aſſurance of our reconciled eſtate, and get more evidences and manifeſtations thereof unto our own ſouls, and ſo we ſhall reap the greater comfort. As for Gods part there's no poſſibility of failing, he never was, nor will be worſe then his word. He is truth it ſelfe, and he glories in that attribute of truth, that he is faithfull in all his promiſes. Balaam p. 35though a mercenary Prophet gives a true atteſtation **Numb. 23. 19.Num 23:19Numb. 23. 19. God is not a man that he ſhould lye, neither the Son of man that he ſhould repent: hath he ſaid and ſhall he not do it? or hath he ſpoken and ſhall he not make it good? Such then as hold the Saints Apoſtaſie (as Petrus Bertius doth, the Frontiſpice of whoſe book viz. Apoſtaſia ſanctorum, ſeems to me to be contradictio in adjecto) and others both of the Popiſh and Arminian faction now adaies, do highly derogate from the faithfulneſſe of God, and are the greateſt adverſaries unto the conſolation of Gods Children, by making them ſad whom God would not have made ſad. Among many there's one ſpeciall Scripture, which overthrowes all the Arminian Cavils in this particular. Here let us fix and (through Gods grace) reſolve never to ſtart a jot from that truth delivered by our Saviour, ††Joh. 10. 28.John 10:28Joh. 10. 28. And I give unto them eternall life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand. Here's our ſtrong hold, that our perſeverance is not in our own but in Chriſts keeping: And the perpetuity of a Saints condition depends not upon his free will (which is an Aegyptian reed and is deceitfull) but upon free grace, upon Chriſts Interceſſion: And there is ‖‖Heb. 13. 5. foreign.Heb 13:5help laid upon him that is mighty, and Chriſt is the rock of Ages, here is ſecurity enough, here we may ſafely venture all. He hath ſaid it (and theres enough in that promiſe) He will never leave thee nor forſake thee.

Fifthly and laſtly (and with this particular I ſhall conclude) Motive 5. This may be the …laſt time of tendring termes of Reconciliation.conſider ſeriouſly, for ought either you, or I, or any other can diſcern, this may be the laſt offer and tender of Goſpel-reconciliation that ever may be vouchſafed unto you. If you ſtop your ears, and refuſe to give audience unto Chriſts Ambaſſadours this day, for ought any of us knows, their commiſſion may be expired, and quite out of date to morrow. In a ſhort time the moſt holy, induſtrious, and faithfull Ambaſſadour may have his Quietus eſt. Chriſt may ſay to him ††Mat. 25. 21.Matt 25:21Well done good and faithfull ſervant, enter into the joy of thy Lord. As then you deſire that the Miniſters of Jeſus Chriſt may give up their account ‖‖Heb. 13. 17.Heb 13:17with joy and not with griefe, let it be your wiſdome and care in this very day (which may be a criticall day) to entertain thoſe things which concern your everlaſting peace. Now you enjoy Sabbaths, the deſire of dayes, the Ordinances the **Iſ. 25. 6.Isa 25:6feaſt of fat things: yet your p. 36eyes behold your teachers, the dore of the Sanctuary is yet opened, and a **Ezra. 9. 8.Ezra 9:8nail is yet left in the holy place; you have bread in the morning, and in the evening, and more plenty of ſpirituall food on the Sabbath day and week daies, then heretofore. Much is given unto you, and much required from you. Where God hath ſown ſo liberally, he expects as plentifull an harveſt. Now you hear the joyfull ſound, even the word of reconciliation and ſubſtance of our Embaſſie is to intreat you to conſider the value and dignity of your Heavenly born being ſoules, and to ſeek after reconciliation, otherwiſe you are undone to all eternity. Now Chriſt holds out a white flag for a parley of peace, now the King of Heaven holds out the golden Scepter, O come and touch the top thereof and live: The Port-cullis is not yet let down: The Judge hath not yet vailed his face: The dore of hope is not yet ſhut up; the holy Ghoſt calls: ††Iſa. 55. 6.Isa 55:6Seek the Lord whileſt he may be found, call upon him whileſt he is neer, ‖‖2 Cor. 6 2. Nemo tam divos habuit faventes craſtinum ut poſſit ſibi polliceri. Senec.2 Cor 6:2Now is the day of ſalvation. None of us can promiſe to our ſelves a morrow, no not the leaſt moment of time: and if we neglect this golden opportunity, and ſeaſon of grace offered, we may never live to have another tendred unto us. All the World cannot call back the leaſt minute of time, when once it is paſt, it's like a ſwift ſtream, or an arrow out of a b…w not to be recalled. Wherefore as you conſult the eternal good of your immortal ſouls be intreated to improve all the prizes and Talents that God puts into your hands to get Wiſdome withall. When the Lord bids you ſeek his face, O that your hearts with all readineſſe might return this anſwer, **Pſal. 27. 8.Ps 27:8Thy face Lord will I ſeek. God hath put this word into my mouth, and here fixt my thoughts, (after I had ſeverall other ſubjects in my eye) and hath ſent me on this very errand to treat on this great Theame, of reconciliation unto God. And now what meſſage ſhall I return unto him that hath ſent me? What account ſhall I give at the laſt day of the entertainment of this word? What ſhall I ſay more? You have life and death ſet before you this day viz. The happineſſe of a reconciled eſtate, and the miſery of an unreconciled eſtate; O that the Lord would engage you all to make the better choyce by heark…ing unto this word of reconciliation, and unfainedly embracing the ſame, and ſo your ſouls ſhall live.

††2. Tim. 2. 7.2 Tim 2:7Conſider what I have ſaid, and the Lord give you underſtanding in all things.