must know that it is meere necessity that drives us we are by nature haters of God and cannot be brought to come to God in love before we perceive God to love us such is the malignant nature of man that if he could make any shift in the world hee would not bee beholding to God for helpe The prodigall sonne will never returne to his father so long as he can get cloaths for his backe and meate for his belly elsewhere but when he is brought to that passe that he would fain have filled his belly with husks which the swine did eate and no man gave unto him Luke 15.16 Then he is contented to thinke of submitting to his father but not before if he could have got a living by keeping of Hogs hee would not have returned Thus is it with man so long as he is in any hope to escape misery any other way there is no hope of his returning to God They that be whole need not the Physitian but they that are sick Mat. 9.12 The Pharisee thinketh himself able to establish his owne righteousnesse and therefore he will not submit to the righteousnesse of God Rom. 10.4 He cares not a pinne for Christ he is whole he cares not for the Physitian If any man will come after me let him deny himselfe and take up his crosse daily and follow me Luke 9.23 No man can follow Christ except he deny himselfe his own Righteousnesse and holinesse would you know a reason under the determinate counsell of God why the Publicans and Harlots received Christ but the holy Pharisees rejected him a true paterne of our dayes the Pharisees thought themselves able to stand upon their owne legs they were alive in their conceits and for them to heare of righteousnesse in another was too great a disparagement unto them and their holinesse when the publicans and strumpets being convinced of sinne and having no righteousnesse of their owne they are contented to accept it upon any terms A rich man he sometimes scorneth a gift and saith nay but I will buy it I will give satisfaction for it but the poor naked man is glad to receive what he wanteth Thus before the soule of man be brought to be reconciled unto God it is necessary that it see it selfe a sinfull creature yea so sinfull That neither crying nor howling can wash it away yea so sinfull that no correction or amendment of life is able to make satisfaction Thus farre of the antecedent conditions which as I said before are proper to all but not onely to them that are reconciled to God for these that I have shewed hitherto may be found in the not reconciled even as in the reconciled yea in the reprobate even as in the elect The second sort of conditions are present which go before reconciliation as the cause before the effect but is never separated from it as being the thing I say whereby the holy Spirit of God doth actually reconcile the soule to God Of this sort I finde but one only condition namely of faith or beleeving Here are two things to be pondered The first That without beleeving the soule remaining in the body cannot be reconciled unto God The second That by beleeving the soule is actually reconciled unto God For the first it is proved He that beleeveth not the Sonne shall not see life but the wrath of God abideth on him Iohn 3.36 To be reconciled to God is to see life therefore he that beleeveth not shall not be reconciled to God but the apprehension of the wrath of God shall torment his wakened conscience He that beleeveth not shall not see life he shall see nothing but wrath Secondly He that beleeveth not God hath made him a lyar 1 Iohn 5.10 That is hath accounted him a lyar Now who can finde in his heart to be reconciled to a lyar Wherby it is plain that without or before faith man cannot be reconciled unto God For the second that by beleeving the soule becomes to be reconsiled unto God is proved He that hath received his testimony hath set to his seale that God is true John 3.33 As many as received him to them he gave power to become the sonnes of God even to them that beleeve on his name Iohn 1.12 Whosoever beleeveth hath power to cry Abba Father And to this place we refer that knowne text Rom. 5.1 Therefore being justified by faith we have peace with God through our Lord Iesus Christ And this is the proper office of faith as it justifieth to reconcile the soule and conscience unto God and to make us at peace with him by assuring us of his favour and good will towards us in Jesus Christ manifested in that God gave his only Sonne to be a propitiation for our sinnes and to satisfie whatsoever the justice of God required at his hands And this is our receiving of Christ our putting on of Christ and our living by faith if we take faith for beleeving And thus much of the second condition which is present Now followes the third sort of conditions which are consequent unto our reconciliation and things that accompany our salvation These conditions are first Ioy in the Holy Ghost Secondly Love to God and his Church Thirdly New obedience in newnesse of spirit and not in oldnesse of the letter First Ioy in the Holy Ghost is a necessary consequent and an inseparble companion to our reconciliation by faith as appears by that which hath been spoken before touching joying in beleeving with joy unspeakable and full of glory And indeed how can it be that it should be otherwise can the men of this world hear of great possessions fallen unto them without joyfulnesse How then is it possible that the children of the living God can come to the apprehension of the fatherly love of God in Christ but they must needs sing a new song yea break forth into singing and cry aloud with the blessed Virgin saying My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour Luke 1.46 If I could this day bring you happy tydings of reconciliation betweene King and Parliament which the God of heaven effect what joy would this work in the hearts of every man here present How much more shall the tydings of eternall peace by Jesus Christ affect the soule with extraordinary comfort Here what the Lord speaks concerning the new Jerusalem God shal wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying c. Rev. 21.4 Let others think what they will I firmely beleeve the new Ierusalem to be the glorious kingdome of Iesus Christ which is righteousnesse and peace and joy in the holy Ghost advanced in the conscience and hither also are to be referred those glorious things that are spoken of the City of our God by the Gospell Prophet in these words The ransomed of the Lord shall returne and come to Sion with songs and everlasting joy upon
grace Lord increase my faith and make my love and obedience my joy and peace to abound more and more through the spirit of our God and the grace of our Lord Jesus Christ And thus have I now done with the Antecedent the present and consequent conditions of our reconciliation to God The next thing that I intend is to make Application It hath been hitherto mine endeavour to declare unto you the misterie of salvation and to imitate the skilfull Limbner to give unto every Limbe and part not onely his due proportion but also his due place and not to set the head where the foot should be or the foot where the head I may peradventure to many seem guilty of that crime which was laid against the Apostle to turne the world upside downe and to place that in the bottome which others make the top of the building and to set that upon the roofe which others lay for a foundation But I submit my selfe to the judgement of the word Consider we what hath been spoken of Gods reconciliation to us without all conditions of our reconciliation to God originall and actuall and now let us see if these dstinctions be founded as it is before proved upon the holy Scriptures of the Prophets and Apostles whether they bee not blame-worthy that make no difference at all between these two but confounding heaven and earth together the Creature with the Creator doe most absurdly apply those things which are antecedents or causes of our reconciliation unto God to be causes of Gods reconciliation unto us drawing a vaile before the free grace of God and keeping the soule from setling upon a sure foundation The Lord complained of the Prophets of old the false Prophets that they pudled the waters with their feet When water is pudled it is not water but water and dirt mingled together In a puddle no man can discern whether it be deep or shallow water is Doctrine pudling is confounding of things together without division or separation O that our dayes were free from this complaint O yee Pastours of the Lords flock that feed his heritage Be you contented to beare the word of admonition from the meanest of the servants of God Look back upon the waters that yee have made the heritage of the Lord to drink Consider the pastures which you have set before them have you not made the LORDS sheep become a prey sometimes to presumption sometimes to despaire by your Doctrine Have you not made the soules of the righteous sad and the soule of the wicked to rejoyce Consider your wayes I pray you Have you not many a time confounded the conditions of our reconciliation to God making that to be the case which is the effect and that to be the effect which is the cause Let me beseech you to weigh these things and to endeavour that your Doctrine may be the light of the World that it may be cleare as the Christall proceeding from the throne of God and of the Lamb Rev. 22.1 You sheep of the pasture of the Lord the God of his inheritance know it your duty aptly to distinguish these things in your owne Consciences that you may enjoy the brightnesse of the glory of the grace of God set up in your soules if you search into the reason of your many years bondage of your miserable doubting you shall finde your disease in that which hath been spoken and I hope the remedy also The Lord give you understanding The second Application may shew unto us the difference between the reconciled and the not reconciled Although both may bee objects of the grace of God both beloved of the everlasting Father yet shall you finde a vast difference if you look either upon their Conversations or their Consciences The difference of Conscience is the not reconciled have a defiled and polluted Conscience A Conscience that is either seared and fitted with Atheisticall carelesnesse or at the best sitting in darknesse and the shadow of death seeing no light Matth. 4.16 when as the consciences of the reconciled doe enjoy the light of the glory of God in the face of Jesus Secondly the conversation of the people not reconciled is either a conversation polluted with Pharisaicall righteousnesse and blind zeale for all zealous persons are not reconciled to God seeking to establish its owne righteousnesse in the sight of God or else a conversation according to the course of this world according to the Prince of the power of the ayre the spirit that worketh in the children of disobedience A conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind Eph. 2.2 3. The third Application sheweth us an open doore for the easie understanding and plaine reconciliation of many places of Scripture which seem so exceeding different as if no way of reconciling could be found Let us learne to distinguish when God speaketh of his reconciliation to us and when hee speaketh of our reconciliation to him Let us learn to distinguish between the thing and the manifestation of the thing the want of which distinction breedeth an horrible confusion in the interpretation of holy Scripture To give an instance it is written Galat. 3.26 Yee are all the Children of God by faith in Jesus Christ It is written again Gal. 4.6 Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father In this last place the Holy ghost declares son-ship to be the cause of giving the Spirit as also he declareth it to bee an eternall grace of God communicated unto his people Having predestinated us unto the Adoption of sonnes by Iesus Christ Eph. 1.5 But then if this be so how are we said to be sons of God by faith c I answer the one speaketh of the thing it selfe or of Gods reconciliation to us The other of the manifestation of the thing or our reconciliation to God Againe if the grace of adoption be an eternall grace how is it said wee are borne againe by the Word 1 Pet. 1.23 and begotten by the Word Iames 1.18 I answer these places are to be understood of the manifestation of Adoption not of the act of Adoption it selfe And that this is so is plaine God hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1.3 A lively hope is the thing unto which we are begotten And that it is ordinary in Scripture to call the manifestation of things by the names of the things themselves will be plaine by two places I might bring two hundred the first is Ierem. 1.10 I have this day set thee over the nations and over the Kingdomes to root out to put downe and to destroy and to throw downe and to build and to plant How doth poore Jeremy destroy Nations Even by declaring the judgements of God in the overthrow of Nations And thus doth he plant by declaring the mercifull promises of God in the restauration of Nations The second place is Ioh. 20.23 Whose sins ye remit they are remitted and whose sins ye retaine they are retained How do the Apostles remit and retaine sinnes but by declaring Gods gracious remission to every one that beleeveth c. But some may object and say why doth not the Lord speak in plain terms I answer who art thou that wilt correct the Lord and teach him to speak I answer againe in our Saviours words when his Disciples ask the question Why speakest thou unto them in Parables Mat. 13.10 His answer is Because it is given to you to know the mysteries of the kingdome of God but to them it is not given As if he should have said in respect of you that are my people I need not to speak more plaine for you being taught of God are able to understand the misteries of the kingdom In respect of others I will not speak more plaine because to them it is not given to understand the mysteries of the kingdome Thus far for the application I now draw to an end only I will give you the Skeleto or Map of that which hath beene delivered in a few words Consider we the causes of Gods reconciliation as it stands manifested to us in Christ Secondly the causes of our reconciliation to God Gods reconciliation to us 1 Efficient Gods love 2 Materiall Christs righteousnesse 3 Formall Imputation of righteousnesse 4 Finall Gods glory mans salvation Our recodciliation to God Efficient Principall H. Ghost instrumen tall faith Materiall Christs righteousnesse Formal Apprehension of Christs righteousness by faith Finall Gods glory mans consolation Consider we the difference of these two in their causes The finall cause of Gods reconciliation to us is salvation the finall cause of our reconciliation to God is consolation The Lord fill you with his Spirit that the apprehension of Gods salvation may fill you with eternall consolation Amen FINIS
yet I will endevout to speak what I am able And I shall commend unto you a twofold Peace the first Descending The second ascending The first is the tidings of the love and reconciliation of the everliving God unto the sonnes of men The second declares the reconciliation of the sonnes of men to the everliving and everloving God To speak plain first I will shew how God comes to be reconciled unto men Beare with the term reconciled although improperly spoken of him that was never an euemy Secondly I will shew you how we come to be reconciled unto God For the first How doth God come to be reconciled to men I conceive now the drooping conscience that sits in darknesse under the cloudy apprelhension of an angry Iudge under the fearfull expectation of a terrible account to be given unto the consuming fire wil be very attentive to heare that which his heart so thirsteth after How God may be reconciled Oh what shal I doe saith the soule to obtain the favour of God What shall I doe to turn away his wrathfull displeasure from me wherewith shall I come before him or how shall I appease him Attend therefore and I shall declare that which thou wilt hardly believe when it is told unto thee for Lord who hath believed out report and to whom is the arm of the Lord revealed Isa 53.1 And yet that which I shall declare if thou canst believe it will fill thy mouth with laughter and thy longue with singing Psal 126.2 Take this proposition God is freely and fully reconciled to the elect and loveth them in Iesus Christ without any previous dispositions without any qualifications without any performances of conditions on their parts unlesse to be polluted and finful be a previous condition or qualification This is a bold proposition will the pharisee say this is too good newes to be true will the distressed soul say But I say the Lord break your stony harts give you an heart of flesh that you may submit to his righteousnes And I make no question but the glorious grace of the father of our Lord Jesus Christ shal abundantly be manifested The method I intend is 1 To prove the truth of this proposition 2 To answer six obiections 3 To make application 1 For the proof When Eve and Adam in whose loins we all sinned had eaten the forbidden fruit and were now become guilty of condemnation They hear the voice of God walking in the garden which voice was this thou haste at en and thou shalt dy they hide thmselves from the presence of God amongst the trees of the garden when man had sinn'd was in a despairing condition having not so much wit as to think of a saviour much lesse the boldnes to ask one at the hands of an offended God Now in this case behold the exceed-Love of God towards man in giving and manifesting the promised seed aswell to the terrour of Satan as to the consolation of mankind And I will put enmity between thee and the woman and between thy seed and her seed and it shall bruise his head and thou shalt bruise his heel Gen. 3.15 See if I may compare the Creator with the creature how the Lords bowells doe yern upon man And he cannot refraine himself but that least man should have been swallowed up with sorrow the blessing of the promised seed shall be first declared before the Lord pronounce the least curse against man Father Abraham receiveth the promise in the uncircumcision of his flesh And unto Adam is the promise revealed in the uncircumcision of his heart but lest you should think that some qualification in Adam did forerun the manifestation of the promise I will referre you unto that place of Scripture which I am resolved shall never slip out of my remembrance and I hope the like of you 2 Tim. 1.9 VVho hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began What 〈◊〉 there that is not comprehended in this word grace here you see that grace was given before the world began Now what conditions or qualifictions were there in us before the world began We may safely therefore say that the grace of our God was before all conditions c unto this we will adde in the next place one text that like a diamond casteth his lustre in the dark and ministreth a great measure of the spirit Eph. 2.4.5 God who is rich in mercie for his great love wherewith the loved us even when we were dead in trespasses and sinnes hath quickened us together with Christ by grace ye are saved What if I shall now prove so bold as to make such a stop at sinnes as shall shew that that part of the sentence is referred to that which went before so that we may say in plain terms that God loved us with his great Love even when we were dead in trespasses and sins If I shall read it thus the text will bear it either in the originall or in other translations But if any froward person shall say that I doe iniurie in reading it thus and that this clause dead in trespasses sins ought rather to be referred to quickened which followes after then to the verb loved which goeth before Let this man know that the sence will be one and the same for when God quickened us then he loved us with his great love His love being the cause of quickening the effect of his Love But thou sayst we were quickened when we were dead in trespasses and sins Therefore we conclude we were loved with his graet love when we were dead in trespasses and sins For further confirmation I must intreat you to consider what is written by the Apostle Rom. 9.11.12.13 verses For the children being not yet born neither having done good or evill that the purpose of God according to election might stand not of works but of him that calleth It was said unto her the elder shall serve the yonger as it is written Iacob have I loved but Esau have I hated Now you see Gods love set upon Iacob where were Iacobs qualifications he had neither done good nor evill Therefore it is plain that God loved him before any qualification But some may confesse that the Lord loved him indeed before he had done good or evil And yet may perchance ask a question upon a supposition saying suppose that after Iacob was born he should have led a wicked and perverse life suppose that for some yeares he should have been a notorious and prophane person would or could the Lord have continued his love to such a person as this I answer boldly yea for Gods love and mercy are mercies of eternity the mercy of the Lord is from everlasting to everlasting upon them that feare him Psal 103 17 not only to everlasting as eternall in respect of time
to come but also from everlasting age etnall in respect of that which is past Gods mercies are not onely without beginning but also without ending as it is so often repeated even 26 times Psal 136. his mercy endureth for ever This is it that is written by the prophet I the Lord I change not Therefore yee sonnes of Iacob are not consumed Mal. 3.6 Would you know the true reason why the sons of Iacob are nor consumed it is this I change not should the Lord change as often as we change should his love increase and decrease towards us as often as our love to him and obedience to his Maiesty ebbeth and floweth the Lord should be more variable then the wind more changeable then the Moon that the Lords love altereth not although it hath beene sufficiently proved by that which hath been spoken yet to the praise of the glory of his grace I will proceed to shew you by more restimonies that the Lord loveth all his elect with his great love even then when as they lie weltring in their sinnes transgressions Vnto this the Holy Ghost bears witnesse Rom. 5. verse 6. When we were yet without strength in due time Christ died for the ungodly For whó Christ died them the Father the Son loved but Christ died for the ungodly that were without strength Therefore such were undoubtedly beloved of God Lest wee should think the first of these propositions to be weake it is confirmed verse 8. God commendeth his love to us in that while we were yet sinners Christ dyed for us And very worthy of observation is that which is spoken verse 10 When we were enemies we were reconciled to God by the death of his Sonne Here we have more proved than I have yet undertaken for my task is to prove that God was reconciled to us whilst we were enemyes This text saith not onely so but that we were recontiled to God when we were enemies But of this more shall be spoken hereafter only for the present we disire to have it granted that when we were reconciled to God he was without all doubt reconciled to us for our reconciliation to him is not the cause of his reconciliation to us but contrary his reconciliation to us is the cause of our reconciliation to him Now let us see the argument once againe For whom Christ died those he loved But Christ died for vngodly for sinners for enemies Therefore hee loved ememies sinners ungodly And with such a love as is not onely verball but reall not in word but in deed in truth as doth already appeare by his death and will yet more plainly appeare those acts of love communicated unto us even when wee were in the state of vngodlinesse in the worst estate and condition Let us consider that place so full of the glory of God which is writen Ezek. 16.2.3 verses unto the 15. verse Thou wast cast out in the open field to the loathing of thy Person in the day that thou wast born And when I passed by thee and saw thee polluted in thine own blood I said unto thee in thy blood yea I said unto thee in thy blood â—ive Why doth the Lord use this Insemination In thy blood In thy blood 〈◊〉 it not because he knoweth how hardly we are drawne to beleeve the glory of his grace and how ready we are to rob him of the honour of his infinite mercy The Lord doth as it were say I know you will wonder at this that I should say Live before you were washed salted or swadled while you were in your blood But I remember the act of my grace which passed upon you even in blood I he Lord loved us not because we were washed and cleansed but therefore he washed and cleansed us because he loved us See the freenes of Gods love God so loved the world that he gave his onely begotten sonne that whosoever believeth on him shall not perish but have everlasting life Ioh. 3.16 This place is wel known unto you it may be here lies hid something which many of you never discovered namely that Christ given is the effect of Gods love not the cause And that the love of God goes before the gift of his son as the cause goeth before the effect He therefore gave his sonne because he loved If this seem strange that Gods love should be more ancient in order of causes then the gift of his sonne Because that in him God doth communicate all things unto us I answer that Christ is God manifested to him in the flesh 1 Tim 3.16 And that all the blessings of that love wherewith the Lord loved us eternally are manifested onely in Christ Iesus And in him they are fully manifested to have been for ever in the bosome of the Father So that for us to say or think that Christ purchased the love of the Father for us is that which I am confident the redeemer of the world will not chalenge unto himself But say as in another case it is not mine to give but it was given to them to whom it is given before the foundation of the world was laid This is all that I am able to speak unlesse it should be lawfull for me in so reverend a mystery to use a distinction and to consider in the love of God the original of his love and the continuation thereof and to say that the original of his love was before the gift of his sonne as the cause before the effect But that the continuation of love is to be referred unto the propriation of the redeemer as the effect of that sacrifice which he offered To speak plain Gods love was before the gift of his son as the cause before the effect But the continuation of that love that he should loveus for ever requires a foregoing propitiation satisfaction But when we shal say thus we fall into a depth unsearchable when we shall ask why the continuation of his love should rather require a foregoing propitiation then the originall setting of his love upon us I confesse I cannot tell what to say for to cleare this but tremble to speak of this glerious mystery And desire to refer my self to the iudgement of the spirituall who are able to iudge all things and to be instructed by them whether it be not safer to rest in that which was said before then with subtilty of distinctions to wade into the depth unsearchable We see the great love of God to us in our bloud how that he so loved us that he gave us his sonne I will now be bold to step a step higher if higher may be and to shew you that God did not onely love us in our bloud with his great love But that his love to us in our broud was as great as ever afterwards He loved us I say with as great love when we were in bloud and polltion as he did afterward when we were cleansed I know the Pharisee
Interpreters in the Protestant Church upon a like place is occasioned by an argument urged by Cardinall Bellarmine and other poplings against the Protestants on this wise If saith he the Protestants have pardon of all their sinnes in such wise as they say they have why doe they yet pray forgive us our trespasses if they be already forgiven The Protestants answer with one consent that they doe beg at the hands of God greater certainty and assurance of his grace towards them the Petition forgive us our trespasses may well stand with assurance of pardon The condemned person that is upon the ladder having received the pardon of a gracious Prince heares it read is assured of it and rejoyceth in it yet this person being called into the presence of the King if he should fall downe and say Pardon mee my Lord the King who could lay folly to his charge So we having received the free pardon of sinne at his hand already yet as oft as wee come into his presence wee cry to the glory of his grace forgive us our trespasses for while we beg at the hands of God that which we have before received we doe magnisie his grace that hath freely given it Againe who so sure and certain of pardon but that he either needeth a greater assurance or at least that assurance to be by Gods mercy continued Thus much for the second objection The third followeth If God love us in bloud and pollution as well before conversion as after conversion then to what purpose serve our faith and good workes First I answer this objection indirectly by propounding one question whether thou thinkest that thy faith and good workes can obtaine or procure the love and favour of God If thou sayest no then why doest thou make this objection If thou sayest yea then I demand who shall give thee faith and good workes Shouldst thou expect them from any other then from the hand of a loving God Secondly I answer directly by shewing thee the true office of faith Although faith do not procure Gods love and favour yet is it to very good purpose and exceeding precious That you may know the love of God and be sealed with the holy Spirit of promise In whom after yee beleeved ye were sealed with the holy spirit of promise which is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of his glory Eph. 1.13 14. The Originall reades it In whom beleeving ye were sealed so that beleeving is sealing and an earnest of the inheritance Secondly that beleeving you who were under darknesse and in the shadow of death and saw no light yet I say beleeving yee might rejoyce with ioy unspeakable and full of glory receiving the end of your faith 1 Pet. 1.8 Rom. 15.13 The God of hope fill you with all ioy and peace in beleeving Thus you see your faith is to very good purpose and yet not to that purpose to obtaine the love and favour of God Thus much for the office of faith yet doe I not undertake to set out unto you the whole office of that most precious gift but on 〈◊〉 so much as may serve to answer the present obiection But secondly to what purpose serve our good workes I answer to very good purpose also namely to expresse our thankfulnes to God and our Lord Iesus Christ who hath delivered us from our enemies That we being delivered might serve him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1.74 75. We doe not serve God to obtaine deliverance by serving of him But of his free grace obtaining deliverance wee serve him Wee doe not serve God to obtaine salvation but obtaining salvation freely by Iesus Christ we offer up our souls and bodies a living sacrifice of thanksgiving I answer further Thy good workes may bee profitable unto men Tit. 3.8 but not unto God who is of absolute perfection and needeth not any thing which thou canst doe Can a man be profitable unto God as he that is wise may be profitable unto himselfe Is it any pleasure to the Almighty that thou art righteous or is it any gaine to him that thou makest thy wayes perfect Iob 22.2.3 Thus you see the office of your faith and workes Because we say that God loves us as well before conversion as after doe wee therefore make faith and workes void God forbid Must I needs put out my fire because I will not set it on the top of the house No I will keepe it within the chimney which is the proper place Woe be to that Citie where the sire shall overtop the houses fire is precious in the chimney bur dangerous elsewhere Precious is the gift of faith if kept within his own sphere but if we shall begin to lift it up and place it in the throne of Christ what rock more dangerous to the soul The Brasen Serpent was a great blessing so long as Israel looked at it by Gods appointment to be healed of the bitings of the fiery Serpents But when once Israel shall burne incense unto it let it be Nehushtan a peece of old cankred brasse 2 Kin. 18.4 Thus for the third obiection the fourth follows If God love us with as great a love before conversion as after then what need we take care what we doe If we repent and beleeve the Lord will love us never the better If we neither repent nor beleeve the Lord will love us never the worse Answer I can hardly vouchsafe to give an answer to this obiection because the wise man adviseth Pro. 26.4 Answer not a Foole according to his folly lest thou bee like unto him And yet I must give an answer because the wise man commandeth verse 5. Answer a Foole according to his folly lest hee bee wise in his owne conceit Lest if I should passe by this obiection thou shouldest triumph as if thou hadst gotten the victory I answer therfore with the Apostle Shall we sin that grace may abound and shall we sin because wee are not under the Law but under Grace God forbid Ron 6.15 This obiection was moved by cavelling spirits even in the Apostles time well nigh 1600 years agoe and you see the answer And now the same spirit rageth in thee But I thought what a customer vvee should have of thee Thou vvouldest make men beleeve that thou art no Iusticiary no Papist not one that seekes to bee iustified by thy workes And yet if thy workes cannot obtain Gods favour if they cannot procure an increase of his love thou will presently cast off all and give liberty to thy flesh Give me leave to speak plain Thou art hee that turnest the grace of our Lord Iesus Christ into wantonnes whose end is destruction whose God is thy belly whose glory is thy shame who mindest earthly things Philip. 3.19 But bee it known unto thee that the grace of God teacheth other things namely to deny alungodlines
and worldly lusts and to live soberly righteously and godly in this present world But I perceive by this objection that thou accountedst this a doctrine of libertie to declare the free love of God in Iesus Christ and thou thinkest it were better to hide this from the people and to terrifie them with Hell fire with wrath and iudgement and with the fierie flashings of Mount Sinai and to keepe them in bondage I can hardly refraine from giving thee very evill language that art thus presumptuous and audacious to contradict the Lord Iesus who hath given commandement that the Gospel of peace should bee preached to all Nations I will spare to speake what I think and commend unto thy consideration the iudgment of one of our owne Countrimen whose learning was by his adversaries commended whose constancie and patience in his martyrdome was admired it was Iohn Fryth who writeth to this effect Thou maist preach hell and damnation and the rendring of a terrible account to a severe Iudge c. seven yeares together and yet not make one good Christian man Hee that would make a good Christian let the love of God be the first stone which he layeth for the foundation Thus hee speaketh And indeed what motive to obedience so strong as love Many waters cannot quench love neither can the flouds drowne it Cant. 8.7 What greater feare then that which proceedeth from love If wee have an enemy whom we hate wee sheath a sword it his bowels or cleave his head with a Polax and cry him no mercy but how carefull are we not to do the least iniury to a friend if we tread on his singer we are sory at the heart What greater aggravation of sinne then to sin against love Were not he an ungracious and rebellious sonne amongst men who should reason thus I have an indulgent Father who loveth me exceedingly deemeth nothing too good for me who hath given mee assurance and possession of his whole inheritance therefore I will surely neglect him I will shew my selfe undutifull against him I will no more regard his commands or attend unto his precepts but whatsoever will grieve him that will I doe What heart could not afford to cast a stone at the head of such a sonne of Belial as this to dash out his brains For shame let the mover of this obiection blush and hide his head let him consider his folly The case is thine thou art the man because God aboundeth in free love mercy and kindnesse therefore thou wilt abound in wretchednesse I cease to speak any farther of this to thy greater shame The fifth obiection followes which is indeed more mannerly than the former Object 5. If God love us bee reconciled unto us before our faith and our conversion then a man may possibly dye without faith and yet be saved I answer This followeth not because God hath ingaged himselfe to the contrary which if he had not dore much might have beene said But wee see hee that cannot lye hath ingaged himselfe unto his people I will put my Law into their hearts in their minds will I write them Heb. 10.6 And all shall know me from the least to the greatest Heb. 8.11 All thy children shall bee taught of God Iohn 6.54 Isaiah 54.13 So that we say He that beleeveth not shall bee damned Not because his believing doth alter or change his estate before God but because the God of truth hath promised that hee will not onely give us remission but that he wil also give faith for our consolation and so faith becommeth a note and mark of life everlasting and finall infidelity a sure 〈◊〉 of eternall condemnation that whosoever or whatsoever he be in life or conversation yet hee that beleeveth not shall be damned Thus much for the fifth Object 6. The sixth obiection If God love us as you say why doth he suffer us to live in 20.50 or 60. yeares I answer What art thou that repliest against God How unsearchable are his judgements and his wayes past finding out Rom. 11.33 Againe let us aske Paul why the Lord suffered him being an elect and chosen vessell to persecute his Saints unto death and bonds and to cause many to blaspheme and hee will tell us that in him first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeve on him to life everlasting 1 Tim. 1.16 Thirdly thou mayest as well obiect seeing that God is of infinite power why doth he suffer sinne in the world if thou shouldest the Lord will give answer My grace is sufficient for thee 2 Cor. 12.9 Thus farre for the obiections now wee come to the third thing propounded The application of what hath been spoken Applicat 1. In the first place we will observe the difference betweene the true Religion and the false from that which hath been spoken There are many religions in the world And it fareth with diversities of Religions as with diversities of opinions there is a possibility that they may be all false but it is altogether impossible that they should be all true There is but one true Religion but there are many false the false Religions seeming to differ exceedingly amongst themselves in very many things even in the obiect of worship and in the matter and manner yet be they never so different there is one common foundation wherein they doe all agree and wherein they differ from the true The true Religion propoundeth unto us a God in chiefe reconciled pacified pleased a justice already satisfied a propitiation made sinnes taken away and we have not one jote not one apex in all the new Covenant to be found of reconciling God to us but of our reconciliation to God The new Covenant manifesteth unto us a God already reconciled to us and the whole ministery of reconciliation propoundeth our reconciliation to God Now this is the common character of all false religions of what sort soever Iews Turks Papists pharisaicall Protestants Heathen all propound in some degree or other an angry God a deity not reconciled and then prescribe certain means and services whereby to appease his wrath and to quench his displeasure and to obtaine his love and favour Man doth not oftner seeke after salvation but hee naturally stumbleth upon this principle What shall I doe to be saved The world would bee saved by doing Martin Luther speaking of this difference doth more than once compare the false religions unto Sampsons foxes Iudg. 15.4 their heads looking divers wayes but they were fastned together by the tayles This comparison wee doe imbrace yet I had rather compare them to Gentlemens Spaniels which are fastned together by the necks but loose at the tayles They differ indeed in some circumstances but in the main substance they agree in one Doe wee not see some men contending with the Papist with wonderfull eagernesse doe we not see others tugging and haling one one way the other another one for
of the place is that Christ will not only purge the conscience but the conversation also of al such as come to him that is beleeve in his name and that a reformed conversation shall though not goe before yet accompany a cleare apprehension of the grace of God in Christ lesus And thus wee give an answer unto that other portion of holy Scripture Fornicators shall not inherit the Kingdome of GOD not that it is to bee thought that men must first mortifie their sinnes before they can come to the Kingdome of God but that entring into the Kingdome of God the Lord would vouchsafe unto them power to reforme their lives And that this is the true sense of the place is plaine by the eleventh verse Such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Iesus and by the spirit of our God They were such untill they were washt and how were they washt even in the name of the Lord Iesus and by the spirit of our God When the buyers and sellers had prophaned the Temple the Lord doth not stay while some body had cast them out and then goe into the Temple afterwards but he enters into the Temple first and making a scourge of small cords he drove them all out of the Temple Iohn 2.15 So fareth it with the Temple of thy body that is prophaned with sin and thy conscience that is defiled with iniquity Thou must not thinke that thy conscience must bee washed first and then the Lord to enter afterwards but the Lord must first entor and wash thee and purge thee by his blood which purgeth the conscience from dead workes to serve the living God Heb. 9.14 Therefore thou complainest thou canst not leave thy sinnes I say thou hadst the more need to beleeve in Christ that thou mightest have power to forsake them But poore soule thou dost obiect further and say I have beene an extortioner a grinder of the faces of the poore a theefe a purloyner and what shal I venture to beleeve in Christ before I have made restitution and satisfaction to them whom I have wronged Are we not taught out of the Father Non remittitur peccatum nisi restituatur oblatum without restitution no remission I answer first there are many things that are well spoken by the Fathers in one sense which are perversly applyed in another This sentence is true in respect of reconciliation of man to man but not true in respect of God to man or man to God As when a man shall by a lawfull Church bee for extortion excommunicated the Church ought not to receive him againe untill restitution bee made And thus may wee in good sense understand other passages of the Fathers which are otherwise perversly applyed by themselves others Wilt thou deserve pardon saith Ambrose wash away thy sinnes by teares This is good in my first sence of reconciliation of man to man as when the Church shall excommunicate an offendor and hee shall humble himselfe with teares in his eyes he ought again to be received But to apply this as a meares to reconcile God to man there can be nothing more abominable 〈…〉 by the way to give thee warning of the grost applications which are made 〈…〉 the Fathers by 〈…〉 nor what they 〈…〉 doubt Thou 〈…〉 use thou hast not 〈…〉 say beleeve first 〈…〉 forward for this 〈…〉 beyond all except 〈…〉 stood forth and said unto the Lord Behold Lord the halfe of my goods I give to the poore and if I have taken any thing from any man by false accusation I restore him fourefold If wee looke backe to the sixth verse there wee see that Zacheus received Christ ioyfully Zacheus was an arch-publican verse 2. a man that was a sinner verse 7. yet this sinner this arch-publican received Christ first not into his house onely but into his heart also and then he makes restitution afterward goe and doe likewise thou seest the abundant grace of God bove and beyond all obstacles if thou canst beleeve thou needest not feare though thou hast beene never so sinfull Thus much for the fourth Application Applicat 5. The fifth If God be so freely reconciled to us how ought we to be easie to be intreated to be reconciled one to another The Lord slow to wrath and full of compassion and loving kindnesse Take we heed that we bee not full of wrath and slow to compassion God is reconciled to us before wee aske how much more ought wee to bee reconciled to those that have offended us and say forgive us Oh that we had so much charitie in us as to beare one with another the stronger with the weaker that unhappy differences might have an end Secondly is God thus freely reconciled to us Oh let us be intreated to bee reconciled unto him which is the second generall I have to shew unto you What it is for man to bee reconciled to God FINIS RECONCILIATION OF MAN to GOD. By HENRY DENNE BEfore I enter to speake of Mans reconciliation to God It is necessary that I premise a distinction and shew you a two-fold reconciliation set out unto us in the Scriptures 1. Originall 2. Actuall Beare with the termes I confesse they are not altogether so fit as I could wish But I therefore thought fit to use these termes that I might paralell this distinction unto another used by Divines of Originall and Actuall sinne Originall reconciliation is wrought without us by another person yet for us you may call it the reconciliation of our nature Actual reconciliation is wrought within us although not by our owne power This you may call the reconciliation of our persons or consciences the one being the reconciliation of our nature to God the other the manifestation of that and the premised reconciliation to our soules That this is not an unnecessary distinction you shall find by comparing some Scriptures together the first is Rom. 5.10 When we were enemies we were reconciled to God by the death of his Sonne Againe Eph. 2.16 That he might reconcile both unto God into one body by the Crosse having slaine the enmity thereby Col. 1.21.12 Thirdly consider what is written 2 Cor. 5.18 19. All things are of God who hath reconciled us to himselfe by Iesus Christ and hath given unto us the ministery of reconciliation To wit That God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them Now compare wee these three places forementioned with that which we find 2 Cor. 5 20. We are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled unto God In the former places the Apostle told us wee were reconciled and in this place he beseecheth us to be reconciled For to take up this difference I say that in the former he speaketh of our Originall reconciliation wherein our nature was reconciled to God by
their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flye away Isay 35.10 This is the promise of our Saviour Your sorrow shall be turned into joy Iohn 16.20 This is the office of the Holy Ghost To be the Comforter to speak peace and joy unto his people And therefore amongst the sundry precious gifts which are declared to be the fruits of Gods Spirit joy is not the least Gal. 5.22 This also is the lot and inheritance of the Saints of God for wee reade not of any converts in the Scripture but we also read of the joy of Gods Spirit replenishing their soules They even they who were pricked in their hearts and knew not what to doe doe not eat their meat with gladnesse and singlenesse of heart Acts 2.46 The Eunuch returneth rejoycing Acts 8.39 Samarias conversion causeth great joy in that City Acts 8.8 But why do I stay on particulars let us heare the Apostle for all We also joy in God through our Lord Iesus Christ by whom we have now received the attonement Rom. 5.11 We rejoyce in the hope of the glory of God And more we glory in tribulation also Verse 2.3 Can the Sun be without her light can the fire bee without heat Then also may the called of God the reconciled to the Father be without joy and peace in beleeving Can a man stop the ebbing or flowing of the water then may the soules of the reconciled to God be deprived of those flouds of comforts which flow from fountaines of comforts into the subject of comforts the soules of the people reconciled to God This is the first effect of reconciliation joy and peace The second followes which is Love to God Love is also an inseparable consequent of mans reconciliation can man behold the beauty of God and the glory of his face in Jesus Christ And the soule not be ravished with love See the love of the reconciled to God in that garden of sweet expressions the Book of Canticles Stay me with flagons comfort me with apples for I am sick with love Cant. 2.5 The love of the reconciled to God it is a great love Many sins are forgiven her for she loved much Luke 7. A love taking great delight and contentment in the object beloved My beloved is white and ruddy the chiefest among ten thousand His head is as the most fine gold his locks are bushy and black as a Raven his mouth is most sweet he is altogether lovely ' Cant. 5.10 c. Againe it is a restlesse love that canfind no content can take no rest nonot in her bed if shee may not enjoy the presence of her beloved By night on my bed I sought him whom my soule loved I sought him but I found him not I will rise now and goe about the City c. Cant. 3.1.2 That this love is an inseperable consequent a daily companion of mans reconciliation to God will bee plaine when wee shall see how the Holy Ghost describing unto us the called of God setteth them forth by this token of love unto Almighty God Eye hath not seen nor eare hath not heard c. the things which God hath prepared for them that love him 1 Cor. 2.9 We know that all things work together for good to them that love God Rom. 8.28 This ornament of love is like the garment of divers colours with which all the Kings daughters which were Virgins were apparrelled 2 Sam. 13.18 If a Woman bee seen in the streets without a party coloured garment it is concluded that she is either none of the Kings daughters or at least no Virgin so is this ornament of love I say that thing wherewith all the people of God reconciled to him are adorned if wee see a soule altogether stript of this ornament we conclude They are not in the number of Gods people or at least not reconciled Therefore the Holy ghost concludes He that loveth not knoweth not God 1 Ioh. 4.8 And as on the affirmative pronounceth Grace be on all them that love our Lord Jesus Christ in sincerity Eph. 6.24 So also on the negative If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Cor. 16.22 Thus you see the consequents of our reconciliation inseparably conjoyned together so that no creature shall be able to put them asunder you have seene Peace to the brethren and love with faith from God the Father and the Lord Jesus Christ Eph. 6.23 The third consquent is new obedience in newnes of the spirit As peace and joy and love follow and attend upon faith so is new obedience an attendant of love This is the love of God that wee keep his Commondements 1 Joh. 5.3 If you love me keep my Commandements Ioh. 14.15 If a man love me he will keep my words verse 23. This is that which I had occasion to speake of before that the holy Spirit of God doth not onely cleanse the conscience but in some measure the conversation also This is that which I said before Without holinesse no man shall see God and drunkards shall not inherit the Kingdome of God I say again that Christ entring into the soule shall drive out whatsoever is prophane and draw up the soule by the cords of love unto new obedience And to this place we refer hatred of sinne love of vertue a godly sorrow for transgression committed revenge upon our selves for the things that are past and a jealous care for that which is to come But of these particularly I cannot speake for as Rome was not built on a day so neither can it be puld down in an houre I mean the Doctrine of Rome And here I would have made an end of speaking of the consequents of our Reconciliation but that I fear the timorous soule will be ready to say In thus saying you have filled my heart with sorrow The consequents of our reconciliation being layd downe I confesse they are true but alas when I cast an eye back upon mine owne soule I find my joy comfort little my love to be lesse than my joy and my obedience to be least of all This this puts my heart in feare and makes my soule to tremble I answer what is it that thou fearest O thou of little faith Thou answerest thou art afraid that God is not thy God that hee is not reconciled unto thee See thy errour these things cannot be signes that God is not reconciled unto thee but they are signes that thou art not fully reconciled unto God but that thy faith is weake like the bulrush that thy joy is as little as thy faith and that thy love and obedience is as imperfect as thy joy Measure not the reconciliation of God to thy soule by the perfection of thy obedience for in so doing thou plungest thy soule into miferable doubts But seeing the imperfection not of Gods reconciliation to thee but of thy reconciliation to God cry thou unto the Throne of
GRACE MERCY AND PEACE CONTEINING 1 Gods Reconciliation to Man 2 Mans Reconciliation to God By Henry Denne An unworthy servant of the Church Not by Arms nor by power but by my spirit saith the Lord of Hosts Zach 4.5 LONDON Printed for the Benefit of the City of Rochester A Prayer O Lord God Father of our Lord Iesus Christ who hast given commandement unto thy Apostles and Ministers to preach the Gospell to every Creature Bel old O Lord the oppositions and threatnings which the enemyes of thy Grace have breathed forth against thy truth and thy seruants for thy truths sake How they gnaw their toungs for paine and blaspheme the God of 〈◊〉 not repenting them of their deeds Behold the troopes that are assembled together against the Lord and against his anointed sonne Iesus Christ for to to doe whatsoever thy hand and thy counsell hath determined before to be done Now let the Lord grant unto his seruants that with all boldnesse they may speake thy word being nothing terrified by the Adversarie That the light of the Grace of God may shine in the hearts of his people that the man of sin and sonne of perdition may be destroyed by the brightnesse of thy comming Amen Acts 10.36 Preaching Peace by Iesus Christ IT was our Saviours Commandement unto his Apostles Luke 10 into whatsoever City ye come say vnto them the Kingdome of God is come nigh unto you verse 9. And into whatsoever house ye enter first say peace be unto this house And if the sonne of peace be there your peace shall rest upon it if not it shall turne to you againe verse 5.6 I am this day by the providence of the Almighty comea stranger to your City And now what fitter subiect can I thinke of for a stranger to speake unto strangers than the glad tidings of Peace by Iesus Christ Cornelius the centurion with his kinsmen and neere Friends are the Auditors Peter is the preacher And this text a part of that sermon at the preaching whereof the Holy Ghost fell on all them which heard the word verse 44. O that the Lord would vouchsafe that the like effect may this day follow the preaching of the word of this life That as many as heare me this day may goe away filled with the fullnesse of God Peter doth seem to say in effect thus much you are heere met together to attend unto the word of salvation delivered from my mouth I can preachto you no other gospel then that which was before by the Prophets declared unto the children of Israell in due time to be revealed that is to say Peace by Iesus Christ he is the Lord of all The Proposition from these words is that the Gospell is a Doctrine of Peace by Iesus Christ This Doctrine propounded needeth not soe much proofe as explication namely to shew unto you what manner of Peace this is which is holden forth unto you by the tender of the glorious Gospell I hope you doe not expect that I should this day declare unto you any outward temporall or worldly Peace in the middest of these distempers I would I might and be yet a true Prophet The Peace which is the subiect of the Gospell is like the Kingdom of Christ being indeed a part of it not of this world Iohn 18.46 The Peace which came by Iesus Christ is not an earthly Peace our blessed Saviour will not that you should entertaine or harbour such a thought as this Thinke not that I am come to send Peace on earth I came not to send Peace but the sword for I am come to set the daughter in law against her mother in law and a man 〈◊〉 shall be they of his owne houshould Math. 10.34 If any one then shall preach unto you that if you will imbrace the Gospell you shall have outward Peace and prosperity Is not this the presuptious man speaking His owne words Is not this the prophet prophesying in his own name whom the Lord hath not sent If any christian shall embrace the Gospell in hope to attain outward felicity and prosperity let me tell him his thoughts wander from the truth and he erreth not knowing the Scriptures for if any man will come after me let him deny himself take up his crosse and follow me Mat. 16.24 And all that will live godly in Christ Iesus must suffer persecution 2 Tim. 3.12 Heare we also what Paule saith 2. Cor. 11.23.24.25 verses In stripes above measure in prisons more frequent in deaths oft of the Iews five times received I fourty stripes save one that is in all 195. stripes thrice was I beaten with rods once was I stoned thrice I suffered shipwrack a night and a day have I been in the deep in iorneying often in perils of waters in perils of robbers in perils by mine owne countrymen in perils by the heathen in perils in the city in perils in the wildernesse in perils in the sea in perils amongst false brethren In wearines and painfullnesse in watchings often In hunger and thirst In fastings often In cold and nakednesse what a catalogue of evils what an inventory of afflictions have we here And yet all this and more is the portion of a laborious Apostle And if we will seek for a true and sincere Minister of the Gospel we shall assoon find him in poverty and nakednesse as jetting up and down the streets with attendants at his heels we shall assoon find him in the universitie of Newgate or some other prison as in great mens houses we shall assoon him in a cloud of reproach as in a fat benefice or Cathedrall dignity we shall assoon finde him at the Bar accused of heresie condemned for blasphemy as in the Courts of Kings or Princes for to the instruction and consolation of the people of God be it spoken they shall put you art of their Synagouges yea the time cometh that whosoever killeth you will think that he doth God service John 16. Seing then that it is clear that it is no worldy peace it remaineth yet to shew you what peace this is which the Gospel preacheth It is not an externall peace but it is internall yea eternall It is a lasting yea an everlasting peace A peace which no tounge is sufficient to expresse nor heart to conceive it is even the love of Christ that passeth knowledge Eph. 3.19 It is even the peace of God which passeth al. yea angelicall understanding If some great and 〈◊〉 angell should undertake to declare this peace to you am consident he would confesse his abilities too weak how much more I that am but dust and ashes Surely when I shall have told you all that I am able I shall not tell you one hundredth part when you shall understand and believe all that you are able you shall not attain unto the least part of that glory which shall hereafter be revealed though I am not able to speak what you desire or the thing it self deserveth
love of Benevolence but a so with a love of Complacence and liking For this ia the voyc of the Father from heaven This my beloved Son in whom I am well pleased Matth. 3.17 Here is a revelation of the love of liking I am well pleased The Father is well pleased in his Son With whom Surely with those unto whom hee had given his Sonne that is all his elect Againe this answer if it were beyond all exceptions yet it is very impertinent to the obiection For the Text doth not onely say that God loveth them not with such or such a love but in plaine terms it saith that the Lord hateth them that work iniquity Now what shall we say that God loves a person with infinit a love beyond expression or conceit and yet at the same time hateth the same person with that perfect hatred wherewith hee hateth all the workers of iniquitie Let us take heed that we draw not a vaile before the face of God and delude our selves and others with such frothy and impertinent distinctions But I have by this time bred a kinde of wonder in you what I shall speak seeing that which other men have said thus far liketh me not I answer therefore that this clause God hateth all the workers of iniquity and God loveth the ungodly are both in Scripture and therefore both true yet in a different sense The first The Lord hateth all the workers of iniquity is the voyce of the Law the other the Lord loves sinners is the voyce of the Gospel Now the Law and the Gospel speak divers things the one being the manifestation of Gods iustice tells us what we are by nature the other being the manifestation of Gods mercie tells us what wee are by grace in Iesus Christ The Law saith that every sinner shal be accursed The Gospel saith Iesus Christ came into the world to save sinners The Law saith God will by no meanes cleare the guilty Exod. 34.7 The Gospel saith God justifieth the ungodly The Law declareth wrath without forgivenesse The Gospel Mercy grace and peace in Iesus Christ Thus farre is the obiection answered but yet all difficulty and scruple is not removed For the Law you will say is an eternall veritie whatsoever it saith is true I confesse it so and one iot or tittle thereof cannot faile But I say with the Apostle that whatsoever the Law saith it saith to them only who are under the Law and to none other I say again that the righteousnesse of the Law is fulfilled by Christ for us all yea in all that walk not after the flesh but after the Spirit Rom. 8.4 So that although the elect of God are sinners in the iudgement of the Law Sense Reason yea and oftentimes Conscience yet having their sinnes translated unto the Sonne of God in whom they were elected they have the righteousnesse of the Law fulfilled in the Mediatour and so become to be accounted righteous in his sight that as God on the one side delivered the innocent to death as though hee had been a sinner being made countable for our sinnes So on the other side God loveth justifieth cleareth the guilty and sinners as if they had been holy righteous and blamelesse The summe is this that as Christ was no sinner indeed and yet a sinner by imputation so they that are Chrisis are no sinners by imputation and yet sinners indeed Thus much for the first Obiection The second followes Objection 2. If God be reconciled unto us before all condtions c. How is it that our Saviour saith Matth. 6.15 If you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Vnto which may be ioined that which we have Matth. 18.35 So likewise shall my heavenly doe also unto you if yee from your heart forgive not every on his brother their trespasses In which place we see first that unlesse we forgive God will not forgive us Nay more that God will reverse the act of his mercy if after hee hath forgiven us 10000. talents wee shall not forgive 100. pence wee shall bee delivered to the tormentors until we pay the whole due For answer to this Obiection we must lay down two grounds the first That God rever reverseth the acts of his mercy communicated to his Elect. For the gifts and calling of God are without repentance Rom. 112.9 God is not a man that he should lie neither the sonne of man that he should repent 1 Sam. 23.19 The second ground that Gods forgiveness of us is a fore-runner of our forgivenes of our brethren And we cannot truly forgive our brethren untill wee doe apprehend Gods forgivenesse of us Shouldest not thou have had compassion on thy fellow-servant even as I had pitie on thee Matth. 18.33 And upon this ground the Apostle presseth the Ephesians unto kindnesse and tendernesse of heart forgiving one another even as God for Christs sake hath forgiven you Eph. 4.3 But then if this be so what meane the foresaid places which strengthen the objection I answer That forgivenesse is there to bee taken for the manifestation of forgivenesse Except ye forgive men neither will your heavenly Father so fully declare and manifest himselfe unto your consciences and so this place pertaineth properly to our reconciliation with God not unto Gods reconciliation with us That this is not a subtile evasion but the truth appeares first by a place of Scripture secondly by the judgement of Interpreters upon a like place The place of Scripture is found Luke 7.47 Her sinnes which are many are forgiven her for shee loved much What have wee here that this womans great love was the cause of remission or that it went before her obtaining of remission as Bellarmine contendeth Verily no but it is plaine that her remission obtained was the cause of her love Simon saith our Saviour A certaine creditor forgave two debtors frankly whereof the one ought five hundred pence the other fifty which of the twain wil love him most Simon answereth well He to whom he forgave most Our Saviour maketh the application Seest thou this woman Thou lovest me a little Thou hast bidden me to dinner But when I came into thy house thou gavest me no mater for my feet but shee hath washed my feet with her teares and wiped them with the haires of her head My head with oyle thou diddest not anoint but this woman hath anointed my feet with ointment Thou seest that I have forgiven thee a few sinnes and thou lovest mee a little but this woman hath much forgiven her Therefore she loved much whereby we understand two things first that her love was not the cause of forgivenes but forgivenesse a cause of her love Secondly That forgivenesse in this place includeth the manifestation of forgivenesse many sinnes are forgiven her the sense is this it appeareth unto this woman that I have pardoned a multitude of sinnes for her This is the Scripture The judgement of
this ceremony and another for that as though there were a mortall difference betweene them yea the difference so great that it is sometimes the greatest reason for one side to refuse this or that because the other useth it Now hee that shall search into the innermost secrets of these antagonists shall finde them that so eagerly differ about circumstance who could have beleeved it to agree in substance Like ships that sail in the sea a great way asunder yet all tending to one haven All tending to this end to win or obtaine the favour of an angry God This that hath beene spoken may prove a helpe to administer a spirit of discerning unto the simple in these distracted time wherein the Commonwealth is not more distracted than the Church Now among so many diversities of opinions how shall we know which is the old and the good way that we may walk in it One saith I am Christ another nay but I am Christ for thy direction search for that religion that abaseth man that giveth the glory of grace to God that propoundeth the free love of God in lesus Christ without mixture of any thing in the creature that is the true religion all the rest are false that is the true way and strait line all the rest are counterfeit and crooked This is the first application The second Application is to correct our idolatrous thoughts iudgements that vve have had of God What foolish fancies have possest our soules How often have we thought God to be like unto our selves How many times have wee imagined an angry God a wrath full Maiesty And sought to appease his indignation by fasting by praying by almes by teares and such like things O foolish man if his wrath should nor bee before appeased what creature could stand in his sight Doe wee not see when some Lion-like man is incensed the vvhole house trembles not one servant no not a son dares come into his presence before his wrath be over If we so feare the uniust vvrath of man how terrible would the iust vvrath of consuming fire bee what great presumption were it for the creature to come into his presence if his wrath were not appeased We complain of idolatry crept into our unhappy Nation We complain of bowing of cringing of crossing and many such fopperies Search we I beseech you if idolatry have not hitherto crept into your hearts if you have not set up a great idoll and bowed unto that image with all it vvorshippeth Learne to make clean the inside as vvell as the outside of the cup. Learn to banish out of the soule those foolish and vain conceits learn to see the glory of the face of God in Jesu and to worship him in spirit and in truth There cannot bee greater idolatry committed than to conceive a possibility of gaining the love and favour of God by vvorkes wrought in the creature This is as great an idoll as that which was set up in the plain of Dura in the province of Babylon sixtie cubits high Dan. 3. This is the Beast that hath made the whole earth to partake of her fornications The third Application is to stirre us up to admire the exceeding love of God and his wonderfull goodnesse Heare O heavens and give eare O earth vvhether ever the like grace were heard of since the mountaines were framed Who could have expected that the Lord should have been halfe so gracious Did vve ever imagine to heare such a voyce from heaven to earth so full of grace so full of glory Had the Lord propounded his love and reconciliation to us upon hard and difficult conditions yet if possible should not we have accounted it an happinesse for what would not the distressed soul have done vvitnesse the acts of our Forefathers for to have purchased remission and to have obtained the favour of God But see if any grace bee like to this grace The Lord calleth from heaven unto the sonnes of men by his Son Iesus saying O yee sons of men what could I have done or what could you have vvished me to doe more then I have done Behold I am friends with you I love you truly see have I not given you my Sonne And now I beseech you by my Son that you would bee reconciled unto me I am friends with you be you friends with me Did vve ever think to hear the God of Heaven to beseech and intreat us to bee reconciled unto God That man should intreat God to be reconciled vvas that vve might imagine but that vve should find God already reconciled and praying of man that he vvould bee reconciled this is grace beyond expression And as this sets forth the glorious grace of God so doth it aggravate our unthankfulnesse unto God if vve shall refuse his gracious offer If some poore and base man some notorious person had offended the Magistrates of this Citie vvhereby he had deserved severe punishment yet the Magistrates should send for this offendor and declare themselves satisfied and intreat him to shake hands with them If now this offendor should stubbornly refuse to bee reconciled to them whom hee had offended what should vvee thinke of such a person The case is ours it is wee that have offended God God hath not offended us yet now when the offended God shall declare his grace and send the ministery of reconciliation to us who were offendors if wee shall now refuse and turne away our eares and refuse to submit to his righteousnesse what ingratitude will this be That we may yet more admire the grace of our God the Lord is pleased to use familiar expressions to declare unto us that it pleased God to betroath unto himselfe a wife whom he would admit into so much favour as to call him Ishi my Husband Hosea 2.16 unto whom he would vouchsafe so much honour as to call her his Spouse his Love his Dove c. and to betroath her unto himself for ever Who is it unto whom the Lord vouchsafeth such grace What person is it whom the Lord vvill take to be his Spouse Was there ever such a thing as this heard That povertie should sue unto riches That deformity should sue unto beauty is no wonder But that a Mighty Rich Beautifull and Potent Prince should sue unto a poore old decrepit deformed diseased lowsie beggar what story can witnesse any such thing And with reverence and trembling be it spoken the mighty God of heaven betroaths unto himselfe and sweares unto vile poore deformed sinfull diseased loathsom man When man intendeth to take a companion of his love some aime at Nobility some at Beautie others at Riches these are the three load-stones that commonly attract the liking and love of man But it is not so with God Look we at the nobility of his Spouse at her parentage from whence she is descended Thy father was an Ammorite thy mother a Hittite she is base borne a daughter of whoredoms But it may bee beauty