IT would give light to these words, if you consider the scope and design of the Apostle in this Epistle to the He­brews, the sum of which is, He writes to them, that he might animate their spirits against Apostacy from the Do­ctrine of the Gospel; they were liable to this upon a double account: (1) Partly in respect of those Per­secutions to which they were exposed; for the Jews were filled with a bruitish zeal for the Ceremonies of the Levitical Law, and exprest the greatest rancour against those, who left Moses to follow Christ. This [Page 2] is the Reason why the Apostle lays down so many preservatives against their revolting from Religion; and he spends one part of this Epistle in a most pas­sionate exhortation to perseverance, and doth in the tenth Chapter insinuate himself into them; You have already tasted the first-fruits of affliction, vers. 34. You took joyfully the spoyling of your goods, know­ing in your selves, that you have in Heaven a better, and an enduring substance. This is that temper that Martyrs have exprest, who have not only parted with their goods, but with their lives for the Gospel: When they came to the Stake, they would not so much as shed a tear to quench those flames, where­in they should ascend to God as in a fiery Chariot, You took joyfully the spoiling of your goods, knowing in your selves, that you have a better and an endu­ring substance. Thus he insinuates himself, by re­presenting what they had done, to encourage them to perseverance; and partly he fortifies them against Back-sliding, by those terrible judgments which he threatned against Revolters, as you may read, chap. 6, & 7. (2) As they were liable to this Apostacy upon the account of Persecution, so up­on the account of the unsettledness and instability of their own spirits. There were several of those who had given up their names to Christ, who did compare the Ceremonies of the Law with the puri­ty of the Gospel: Now the Apostle, to secure them from this mixture, his great design is to represent the vanity and infectiveness of all the Ceremonial Law, and to express and prove the vertue and ef­ficacy of the Lord Jesus his death, which was the substance of all the shadows. And this takes up one great part of his discourse with them.

[Page 3] Now in these two verses he sums up, by way of Recapitulation, all that which he had discoursed of at large; and in them you may observe these two things:

• (1) A Description of God, to whom he ad­dresses this prayer.
• (2) The Substance of the prayer it self.

The Description of God, that he amplifies by these two things: (1) From the Attributes and Qualities of God, (if I may so express it) Now (saith he) the God of peace. (2) From the effects of his power and love, That brought again from the dead our Lord Jesus, that great Shepheard of the Sheep. And these Titles, they are not here set down to a­dorn his discourse, meerly as an ornament, but they have all a peculiar efficacy, as to the obtaining of the request which here he makes for them.

I shall begin with the first, the Description of God, from that Attribute. (Now the God of peace) The Title that is used in the Old Testament fre­quently is this, [The Lord of Hosts] but in the New he is called, The God of peace. There were darker representations of the mercy and love of God then, the more ful discoveries of his grace were reserved til the coming of Christ: Their discoveries under the Old Testament were but as the Day-star, which usher'd in the Sun of Righteousness. Now this Title of the God of peace imparts two things.

• (1) That he is the Author of peace, and works it.
• (2) That he loves and delights in peace.

First, That he is the Author of it: And if you consider Peace in all its notions and kinds, it is a [Page 4] fruit of God, and that which descends from him. (1) Peace in Nature is the harmony that is between all the parts of the world, the union that is be­tween the dis-agreeing Elements, this is from God; for without him, the whole Creation would pre­sently disband, and return to its first Chaos of con­fusion. (2) Civil Peace, which is among the Soci­eties of men; that which is so amiable and lovely, and which needs no other foil to commend it, and set off its lustre, than the miseries of War; this Peace comes from God also: When there is a subjection to just Laws, this is from God. Every rash hand is able to make a wound, or cast a fire-brand; but it is only the God of Peace that is able to heal breaches, to allay those storms that are in a Nation. You know, those showers which render the earth fruitful, descend from Heaven, from God; so all the coun­sels of peace descend from above: The fiery exha­lations ascend from the earth, counsels of war and disturbance proceed from the devilish hearts of men. Or (3) If you consider that Ratio­nal Peace, which is in the spirits of men, i. e. when the understanding exercises a coercion and restraint over our licentious appetites, when all our inferior Faculties are under the Empire and conduct of Rea­son; this proceeds also from God: For, since the fall, there is a great deal of tumult, many riots and disorders in the soul of a man. Reason hates a bad Guide; and our Appetites, those are evil instruments, and do many times hurry Reason from its regular actings. But (4) much more, if you consider Spiri­tual peace, that peace doth not only import an agree­ment of a man within himself, but the agreement of [Page 5] the Soul with God. This is the fruit of the Spirit; and it is onely God that is able to convey this peace to us. And upon a particular account this Title is given to him, by way of eminency and propriety; as,

(1) He is alone able to allow and dispence this peace to us; for, all our sins are injuries committed against him, against his Crown and Dignity; all the Arrests of Conscience are made in the name of God, and therefore it is only he that can speak peace. As in the Civil State, it is an Act of Supremacy to give a pardon; only he that can condemn is able to speak a pardon, so, it is that God that is our Judge, pro­voked and incensed by us, he that hath a judicial power to cast body and soul into hell-fire, is alone able to speak peace, and pass a Pardon for us in the Court of Heaven: and this is experienced by a wounded spirit; it is just with such a person as it is with a Malefactor, who stands condemned at the Bar, he cannot receive encouragement from any of his Spectators, til the Judge speak peace to him: So, if an Angel from heaven should come and speak to a wounded Spirit, it were impossible, unless God did order, command, and dispence it, that the spirit should receive any peace, because our sins are im­mediately committed against him.

(2) He is alone able to reveal and discover it. There is nothing harder in the world, than to calm and quiet a disturbed conscience, it must be the same power that makes light to spring out of darkness, that must cause a cheerful serenity in a dark and discon­solate soul. I know there is nothing more easie than that false peace which is so universal in the world; [Page 6] for the most amongst us cheat themselves with pre­sumption, instead of peace with God, and security in­stead of peace with conscience: but that peace which is solid and true can only be revealed by God him­self. We have an instance of this in David, (Psal. 51) although Nathan had told him from God, Thy sin is pardoned; yet notwithstanding he saith, Make thou me to hear joy and gladness, that the bones which thou hast broken may rejoyce. He stil addresses him­self to God, that he would cause him to hear the voice of pardon and reconciliation, for his soul could not be quiet by the voice of the Prophet. There is so much infidelity in the soul of a man, that when he comes to take a view of his sins in all their bloudy aggravations, only the Spirit of God him­self is able to allay the terrors of the conscience: And this he doth by an overpowering light, when he doth in an imperative and commanding manner silence all the doubts of the soul, and establish it in peace with God. Certainly he that shall but consider the terrors, the faintings, the paleness of a wounded conscience, when you shall see a person dis-relish all the things of the world upon this ac­count, Fearing lest God is his enemy; when all dis­courses that are addressed to him are ineffectual, and but like warm cloath to a dead carcase, can­not inspire any heat into him. Oh! this shews, on­ly God is able to reveal peace. So Job, If he hide his face, who is able to be at peace? There needs no other fury to complete the misery of a man, than his own accusing conscienee, Conscience is a verier devil than the devil himself, and able more to tor­ment and lash the creature. Therefore, if that be [Page 7] once awakened, 'tis only God, to whose tribunal conscience is liable, which is able to speak peace to the soul. Now you see in what respect this Title, [The God of peace] is attributed to him, as he is the Author and worker of it.

2. As he loves and delights in peace. This is that which is so pleasing to him, that he adopts those in­to the line of Heaven who are Peace-makers, for they shall be called the Children of God, Mat. 5. 6. This characterizes persons to be his children, to be ally'd to him. God, he only delights in the reflecti­on of his own Image; for those things that we ad­mire in the world, and delight in, do not affect his heart: He delights not in the strength of the horse; he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Nothing attracts his eye and heart, but his own similitude and resemblance; and therefore, where he sees peaceable dispositions, this is that which indears the soul to him, and makes it amiable in his eyes. You may judge of his delight in peace by this, it is that grace which in an especial manner prepares us for communion with him; for, we can never really honour nor enjoy him, unless we bring to him those dispositions, which (if I may so speak) are in himself. And therefore it is no won­der that those have little peace of conscience, who make so little conscience of peace. You know, when God appeared to Eliah, he did not appear in the Storm, nor in the Fire, but in the small still voice, and when Elisha was transported with anger, he was fain to allay that passion by Musick, that so he might be prepared for the holy motions of the Spirit; [Page 8] he call'd for an Instrument, and then the Spirit moved in him. I bring it for this end, to shew, how God delights in peace, and he will only maintain communion with those that are of calm and peace­able spirits. So much way as we give to rash anger, so much proportionably do we let in the Devil, and cast out the God of peace.

Now, the reason why this Title is given to God is upon a double account, partly with respect to the Blood of the everlasting Covenant, which made peace between God and us; partly with respect to the Covenant it self, which is founded in that Blood.

(1) In respect of the Blood of the Everlasting Covenant. For, it was the blood of Christ that hath sprinkled Gods Throne, and made peace in hea­ven. You shall read therefore, when Christ came into the world, 'tis said (Luke 2. 14.) that the hea­venly Host appeared and sang, Glory to God in the highest, on earth peace, &c. Since the Fall, God and man are enemies, there is a reciprocal enmity be­tween God and Man, God hates the Creature as it is unholy, and man hates God▪ as he is just, the avenger of sin, the Author of the Law: Now, Christ was the Umpire that composed this difference, he was God and Man in one person, and so being ally'd to both, he was a fit person to reconcile both. He was (as Job speaks) a Days-man between us. He hath paid every farthing that was due: for he did not compound with God, but paid the utmost that was due to him. He it is that hath reconciled us to God by the power of his Spirit, in changing and renewing our natures and creating in us those dis­positions [Page 9] which are like to God; so that his Bloud is the foundation of this peace. And now, God ap­pears to us, not as a consuming fire, but as a refresh­ing light, full of calmness, serenety and peace to­wards us. Christ he brought more honour to God by his obedience, than we brought dishonour by our transgression; and therefore without any injury to God, he might be at peace with us. You know, all our sins were but the acts of finite creatures, and only infinite in regard of the object against whom they were committed. But the Bloud of Christ was of infinite value in regard of the Subject; for, he was God, and the inriching union of the Deity conveyed such value and worth to his Bloud, that he was able to appease God, and not only to free us from con­demnation, but to make us the favourites of God. We are not only pardoned, but preferr'd upon the account of his Bloud.

(2) He is the God of peace, as with respect to the Bloud of Christ, which is the purchase of peace; so with respect to the Covenant which is made be­tween God and us (through the bloud of the ever­lasting Covenant) There are three sorts of Cove­nants amongst men, some are Covenants of Friend­ship and Amity, some are Covenants of Trade and Commerce, and some are Covenants of Assistance and Help. Mow all these qualifications meet in this Covenant, which is made between God and Belie­vers: It is a Covenant of Peace and Friendship, for now we stand upon tearms of amity with God, Those who were strangers and enemies, are now re­conciled. And there is between God and us per­fect peace, there is a League (as the Scripture [Page 10] speaks between God and the Creature. It is a Co­venant of Trade, there is now a way opened to Hea­ven, we may now ascend to God in duties of holi­ness, and God descend to us by the excitations of his grace, and influences of joy. And 'tis a Cove­nant of assistance, for he promises not only to give us the reward of the Covenant, but to secure unto us the Condition; he promises to enable us to dis­charge the conditions of Faith and Repentance. Now upon this account, of that Covenant which is founded in the blood of Christ, he is the God of peace to his people.

[1 Vse] Is by way of Conviction. This may dis­cover to us how distant their temper is from God, who are enemies to peace: We unman our selves, we unchristian our selves, so far as we are opposite to this blessed temper of peace. Certainly, as di­sturbed water cannot make any reflection unto us of that face that looks into it, so when our Spirits are disturbed by animosities, exasperations heats and divisions, 'tis impossible for us to see the Image of God, as he is the God of peace. And certainly, there is no more doleful consideration in the world than this, That Man, whom God made a sociable creature, who hath all the engagments and endear­ments laid upon him, which may cause him to live in peace and gentleness towards those who are of the same nature with him, yet that in fierceness our heats should exceed those of the most salvage creatures. Man comes into the world naked, and altogether unarmed, as if he were designed for the Picture of peace; but could you look into the hearts of men, you would find there such tumults, [Page 11] divisions, such seeds of enmity against their fellow-creatures, that Tigres and Lions are calm and peaceable in comparison of them. Now, how is this distant from the temper of the God of peace? 'Tis very strange to consider, that when promises are made to bury all differences, as rubbish under the foundation, that nevertheless the great work of many persons should be, only to revive those former animosities, to make those exasperations fresh and keen upon their own spirits: but is this to imitate the God of Peace? These, to promote divisions and disturbances amongst us, cloath their enemies with the Livery of shame and reproach, that so they may be baited by their fury; that make it their design to represent that party, which they think is dissonant from them, with the most odious appearances, (you know this is the old Art) and those showers of calumnies which are in the world, they usually precede the storm of persecu­tion. The devil was first a Liar, and then a Mur­therer; and those who are of his seed, they fol­low his Art. In the primitive times, all the Perse­cutions of the Heathens arose from the reproaches of Christians; so it is now. It is an easie thing to blast the name of those persons, who are design'd for ruine. But if the contending Parties would consider, (if I may call one Party contending which is only liable to Penalties, and is resolved to bear them patiently) how unlike this is to that God of peace, me-thinks it should allay the rancour that is in mens spirits, and make an attonement be­tween all the differences that is amongst them.

[Page 12] (2) If only peace come from God, you may from hence take a trial of that peace that is within you, (for hitherto I have been only discoursing of Civil peace) whether it be the effect of this God of peace. I know nothing more common in the world than presumption; there is a false peace, which doth not arise from the knowledge of a mans happiness, but from the ignorance of his misery: Peace, which is only like a Torch to shine in the night, or like Players, that glitter only by Torch-light; so is the false peace men cherish in their bosom, meerly up­on this account, because they do not bring their souls to the light of the Word, they never had it from this God of peace; because,

(1) God never speaks peace to a soul, but in the way of holiness and obedience: And therefore you shall find 'tis the counsel of the Scripture, Ac­quaint thy self with God, and be at peace. Our peace is found in the way of duty: and there are none who are more blessed with the peace of conscience, than those who with the greatest fervour, frequen­cy, and delight, maintain communion with God in holy Duties: For, as friendship among men is che­rished and preserved by visits and conversations, so, our peace with God is preserved by those visits we make to Heaven in prayer.

(2) That peace that comes from God, al­waies causes in us a war with sin; for God's Cove­nant with us in Offensive and Defensive, and there­fore it is impossible any person should have true and solid peace, that waking tranquility of soul, which is the reward of holiness and obedience, that entertains sin; for every sin thou dost wilfully [Page 13] commit, 'tis an act of hostility against God, 'tis that which makes him thy enemy, and makes thee an e­nemy to him. As Jehu said, What peace, so long as the whoredoms of thy mother Jezebel and her witch­crafts are so many? So, what peace can there be, so long as thou dost indulge thy self in sin, and make it thy business to gra [...]ifie thy outward senses, though it be to the displeasure of God? 'Tis the greatest mercy in the world to rob such persons of their peace, and to discover to them their dan­ger; they are only capable of true peace, by the knowledge of that which is false. Therefore bring your selves to this trial, whether or no doth that peace which now you please your selves in, cause in you an eternal hatred of sin? doth it set you at a distance from your most beloved lusts? Then it is that peace that springs from God. The greatest part of the world are in a state of war with God, though they do not feel the effects of that war. True indeed, God doth not always draw the sword, either of Famine, Pestilence, or War, against a Nation, and yet they may be act­ing in a most hostile way against God: So for a person, God may not blast thy estate, or send dis­eases upon thy person, or raise a tumult in thy conscience, and make a conspiracy of thy thoughts and passions against thy peace: thou maist be quiet within, and yet have war with God, because, as in the world, there may be a Truce, when there is no Peace, the War may still continue, though there be a Truce between two Princes: or rather there is not a Truce between God and the sinner, [Page 14] but, as a Town that is besieged for many days, may not feel the battery of their enemy, because he is undermining them to blow them up at once; so God doth not many times make his battery against sinners, but he is undermining them, and the fall at the last will be dreadful, if there be not a com­position.

[Vse 2.] By way of Exhortation; Let me press you all to follow peace, it is a duty which the Gospel enjoyns with the greatest vehemency, with the greatest force of words and expressions. The Apostle, when he is to seal up his affection to them, he doth it with that prayer, (2 Thess. 3. 16) Now the God of peace himself give you peace always, by all means: What strange expressions! First, he gives you here the Title of the God of peace, and then he saith, [Himself] The God of peace himself. There's a great deal of force in that word; Peace is so excellent a blessing, and there is such an abhor­rency in our corrupt nature to it, that it is only the Lord himself that is able to effect it: As if the Apostle had said, The Lord must bow the Heavens, he must come down himself to create peace among you; and to express the greater vehemency of his desire, he saith, Give you peace always, by all means. So another Scripture, pursue peace, Follow peace with all men, a word that imports our pursuit after it, though it run from us. This is the strain and te­nor of the Gospel, and this becomes you as Christi­ans. When Christ came to purchase our peace, he came as a Lamb, an Innocent and meek creature, Behold the Lamb of God. When the holy Spirit descended to seal the priviledge of peace to us, he [Page 15] descended in the form of a Dove; a gaul-less crea­ture in whom there is no rancor nor bitterness. What a strong engagement should this be upon all of us, to pursue and promote peace? And for your encou­ragement consider,

(1) That in the times of the Gospel all the promi­ses, do as it were empty themselves into this blessing, the blessing of peace. Thus Isa. 11. 6. you shall find there a gracious promise, respecting the times of the Gospel, The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion and the Fatling together, and a little child shall lead them: and the Cow and the Bear shall feed; their young ones shall lie down together, and the Lion shall eat straw like the Oxe. That which I observe from thence is this, that God here promises to cause an universal peace and unity un­der the Gospel, though it be as difficult as to per­swade the most disagreeing natures to a peaceable cohabitation. For here the Scripture instances in those Creatures, between which there is the most natural, and therefore the most fierce animosities. The Lord will reconcile men, though their differen­ces be never so great. What is too hard for the God of peace to effect? Is not God of infinite power, of infinite love? then it should quicken us to pursue peace. (1) By prayer to him, because he is able to effect it: certainly that God that was able to bring Order into the World, when it was a meer lump and mass of Confusion, is able to bring peace and to unite our spirits. And it is observable, the greater our differences and divisions are, the more will the power of this God appear in reconciling them. 'Tis said in [Page 16] the Psalms, that God's Throne is in darkness, i. e. His ways of providence are very difficult for us to trace and find out: and therefore when our Divisions are at the highest, he is able by one word to allay the storm. This should encourage us in prayer. This is the course of God to glorifie himself, by putting a stop to the greatest Troubles, when nearest to us, and to work out one contrary by another. To give you some Instances, that so we may encourage our Faith, and quicken our Prayer to God for this blessing. Con­sider how still God hath made difficulties the way for enjoyment; for Instance, The promises that Sarah should be the Mother of a Child; but he made way for that by her dead womb: for all that numerous Progeny, which like the Stars of the Sky descended from her. That he first maimed Jacob, and then gave him the blessing. He brought Joseph from the Prison to a Princely Pallace. First David was harassed with troubles, and then his head was deck'd with the Im­perial Crown. So if you look into the Kingdom of Christ, who would have thought that a few Fishermen should have advanced the Empire of Christ in the World; had you lived to have seen those despicable beginnings, when a few unlearned men were the Heraulds and Preachers of Christ, how would this have caused you to fail and sink in your spirits? and yet the Gospel hath been preached in all the parts of the World, and that by a few Fishermen. The Providences of God are like those plated Pictures if you look one way upon them, there is the appea­rance of a Serpent; if you look on the other side, there's the appearance of an Angel. So here, many times God is pleased to suffer exasperations to go [Page 17] very high, that so his power may appear more e­minent in the composure of them. He it is that ena­bles the faith of his people to draw water out of the Rock, when the Fountain is dry: that makes meat to come out of the Eater, (as in Sampson's Riddle) that is able to bring a peaceable harmony out of devouring differences: and therefore it should quic­ken our prayers to him.

(2) To make us more serious in our endeavours after peace. Consider, what a dishonour it is to the Gospel; that those that profess themselves Sons of the same God, Members of the same Christ, Temples of the same Spirit; should be at deadly jars one with another. It is strange & unnatural that Lillies should prove thorns to one another: that those who are Saints in pretence, should be Devils in practice to one another: that Gods Diamonds should cut one ano­ther; this is very strange, yet thus it is. But how espe­cially, it is most sad, when Religion which should re­strain and bridle our passions, is made fuel and insen­tives of them: How far distant is it from the counsel af the Apostle, Rom. 14. 10. where he speaks concern­ing their lesser differences, One values one day above another, another esteems every day alike, what's his counsel? he speaks as a person that was fill'd with bowels and compassion: Oh, saith he, let not him that doth not esteem the day judge him that doth; For we shall all stand before the judgment-seat of Christ, there we shall appear all upon a level, stand upon equal ground, and receive our final doom from him: This therefore should calm our spirits. Why may there not be some differen­ces in judgment, without division in affection; [Page 18] for it is as impossible that all judgments should be of the same extent, as all our faces to be of the same colour and figure. Therefore consider what an in­jury it is to our profession, how doth it obscure the the glory of God, and lustre of our Religion?

(3) Doth not the publick enemy rejoyce over us, I mean the Papists? do they not warm them­selves at the sparks of our divisions: for you know the old Maxim of Divide and Reign: Therefore it should compose our spirits, and quicken us to la­bour after union. Unmortifi'd lusts are thence, whence all Wars and enmities springs in the world. The Apostle Paul, when he would compose their differences, he doth not lay down Rules to decide their coutroversies, but corrects their secret passi­ons, pride, self-seeking, revenge, &c. this being the seed of all disturbances in the Church: And although these lusts may not be conspicuous and visible to the eyes of men, yet they are certainly the fuel of our distempers.

The sum of all is this; Those that have the Spi­rit of God, they cannot but mourn and be sensi­ble of these divisions. I know a great part among us are unconcern'd: some rejoyce, those that are ra­ther buried in the affairs of the world and incum­bred with much business, or those that are steeped in the pleasures of sense, are altogether unaffected with these things, and stand as Newters, dis-re­garding all events: But the Saints of God cannot but mourn over them, when our divisions hinder the progress of the Gospel, and are serviceable to nothing but to the Kingdom of darkness. There­fore I beseech you, let what hath been spoken [Page 19] quicken you in your prayers to God, to pray for the peace of Jerusalem, (that's the least effect of our love and desires after peace) and by all endea­vours to labour to bring back peace to us, that we may see that Prophesie fulfilled in our time, that the Lord shall be one, and his Name one amongst us.

THe Apostle describes God by the effects of his power and love, [That brought again from the dead our Lord Jesus] The Resurrection of Christ from the dead is one of the most transcendent testi­monies of God's love and power towards us.

(1) Of his Love; because as the Anger of God was that which crucifi'd our Saviour, so on the con­trary, it must be his Love that should raise and re­store him. Christ, when he died, he looked upon God as an Enemy, as a Judge, and as those Co­lours which we see conveyed to us are answerable to the Medium through which we see them; as, [Page 20] if we look through a coloured glass, we see the ob­ject of that colour: So the Lord Jesus, when he was upon the Cross, looked upon God through the black cloud of our sins, and through the red cloud of his Father's wrath, and so died as a sacrifice to Divine Justice. But when he was raised from the grave, that was the testimony of God's love to him, and of his love to us; for he died as our Surety, he was ar­rested for our debt, he was cast into the Grave as in­to a Prison: But by his Resurrection he was redeem­ed from Prison and Judgment. And therefore you shall find, when Christ was risen, he salutes his Dis­ciples with this, Peace be unto you, (Luk. 24. 31.) There was the dawning of peace at the Incarnation of Christ, for then the Angels sung, Peace upon earth; but the compleat Sun-shine of peace was at his Re­surrection, when he had made full and compleat sa­tisfaction to God's Justice; for this was a clearing of him before all the world, when God rais'd him from the grave. And in this respect it was very a­greeable for the Apostle to say, The God of Peace, that brought again from the dead our Lord Jesus.

(2) It was the effect of Infinite Power. You know, 'tis naturally impossible for a dead body to quicken it self, to revive; but for the Lord Jesus, who had the load of the sins of all the Elect upon him, who was, as it were, secured in the grave by God's Ju­stice and Power, for him to rise again: This must be an effect of Infinite Power in the great God. This raising of Christ, sometimes 'tis attributed to the Son, being God equal with the Father; but here 'tis attri­buted to God: And therefore, when the Scripture would speak with the greatest magnificence of [Page 21] the Power of God, it expresses it thus, That Power which raised Jesus Christ from the dead. When Christ wrought deliverance for the lost world, (all those who were committed to his charge) This could be no less than the work of an Infinite Power. And up­on this account also it is very proportionable to the design of the Apostle; for that Prayer he makes to God is for that, which only can be accomplished by Infinite Love, and infinite Power, i. e. to make the Christian Hebrews perfect in every good work to do his will.

I come to a further description. He that brought again from the dead [our Lord Jesus.] The Title of the Lord Jesus was only given to our Saviour after his Resurrection; he was called Lord before, and Jesus before; but these two Titles were never uni­ted til after his resurrection; They came to see the place where the body of the Lord Jesus lay; the reason was this, Because the Resurrection of Christ was a solemn Proclamation to the world, that Christ was the Son of God; 'tis true, this Title was given him immediately upon his Conception, but it was never compleatly declared to the world, til after his Re­surrection; for before, Christ was a Prince in dis­guise, the beams of his Divinity was abated by the vail of his Humanity; but then he was declared by power to be the Son of God.

It follows. [That great Shepheard of the Sheep.] For the opening of this,

• (1) We will consider this Title of Christ.
• (2) The person for whom this Title relates.

First, This Title, [The great Shepheard] 'Tis a wonderful condescention in Christ, that he will take [Page 22] upon him the Title of a Shepheard, that which ra­ther expresses Love and Care, than Power and Do­minion; yet he is pleased to assume this Title to ex­press his affection to us. For the opening of it, wherein he appears to be the great Shepheard, I shall lay down these particulars.

(1) He is great in the Dignity of his Person; for he that is Lord of Angels, is become the Shepheard of the sheep; and the humiliation of his Person in this respect, is the exaltation of his Office: It is looked upon in the world as a mean and low employment, to have the care and inspection of a Flock; but now herein appears the love of Christ, he was pleased to become our Shepheard, that so he might secure and bring us to the Fold of Heaven, and there make us to feed upon those Pastures, and to drink of those Rivers of pleasure which flow from the pre­sence of God.

(2) In the derivation of his Authority; that Au­thority which is communicated to him, whereby he is our Shepheard, and that is originally from God himself; it is not by any mediate deputation, but from God himself. He is our Shepheard, and hath a Title to his Flock upon a double account: (1) They are committed to him as his Charge and custody, (Joh. 6. 37, &c.) All the Elect of the World were given by God the Father to Christ, not by way of Alienation, but by way of Opigneration, as so many pledges which he was to bring to grace and glory; and this Charge he doth most fully execute, for there is none missing of those commit­ted to him. (2) They are given to him by way of Reward and Recompence, for all his Blood [Page 23] and Sufferings, (Isa. 53. 10.) The Lord Jesus put such a value on souls, that he purchased an interest in them by his own blood; and he thinks himself exceedingly recompenced for all his Pains on the Cross, Agonies in the Garden, Temptations in the Wilderness, &c. if souls will submit to his care. And here observe the course of Heaven, God would endear souls to Christ upon all reasons, by vertue of his command, and that charge he gives to them, and by vertue of his own purchase.

(3) If you consider the extent of his care and af­fection, for all the Saints of the world, those who are dispersed in all places, in all Ages, they are all his Flock; and therefore 'tis the Royalty of his Ad­ministration, (Joh. 10, 16.) There shall be one Fold, and one Shepheard. As Christ is the only Catholick King, so he is the only Universal Bishop; for all o­ther shepheards have but particular portions of his Flock committed to their charge; and they should be such portions as they have regard to, and are un­der their inspection. And at the last day, all his sheep shall congregate together, and stand at his right hand. All the Saints of God that are now scattered, as so many Stars in the Firmament, shall be united in one Constellation, when they shall ap­pear in glory before him.

(4) In respect of his endowments and qualifica­cations, which fit him for the discharge of his Of­fice▪ And

(1) Take notice of his affection and love to us, and that is the wonder of heaven and earth, Christ laid down his life for his sheep, (Joh 10. 11.) This is strange, that Christ should be a sheep for the [Page 24] slaughter, that he might become our Shepheard; that he should be a Sacrifice, before he could take this office upon him: Other Sheep lay down their lives for the Shepheard, but Christ laid down his life for the Sheep. So great was his love, that it brought him from Heaven to seek and find those that were lost; he left a Palace to come to a Wilderness; a Throne of Heaven, to come to a Fold here upon Earth. We read of David, that he exchanged a Sheep-hook for a Scepter; but Christ quite contrary, he chang'd a Scepter for the Rod and Staff of a Shepheard. It was said by one, There is nothing so conspicuous in Christ as the prodigality of his love to us. Oh! do but con­sider how great love that was, that sbould make him to die for us, that he might bring us home to his Fold. We were all of us like erring Sheep, who had straid from him, and fell to the Lord of the soil as strange Cattel: we were gotten into the possession of the god of this world; the Lord Christ would buy us off from thence: though we forfeited our right in him, yet he would not lose his right in us, but he laid down his life that he might reduce us to his Fold; that of Wolves he might make us Lambs, and fit us for the comforts of his presence.

(2) In respect of his exact diligence and inspection over them: When but one sheep went astray from his Fold, we read, he left the ninety and nine, and went and sought for that One, Luk. 15. where we have that Parable, to express the diligence and watchfulness of Christ over his sheep. There is no person, be he never so mean, never so obscure, though lost in the number and account of the world, if he be one of Christ's sheep, he is always under his inspection [Page 25] and watchfulness. We read of the High-Priest, that he carried the names of the Tribes upon his Breast-plate, the Lord Christ carries the names of all his sheep in his Heart; therefore, Rev. 13. speaking concerning the Saints, all that dwel upon earth, whose names are writ in the book of life. His diligence and care is so exact, that he hath all their names writ in his Book: He that tels the stars, counts their hairs, and alwaies exercises the most watchfull providence over them for good. You know sheep are either liable to rage, or erring and wandring; Christ's diligence is such, that he protects them from the rage of Satan, reduces them from all their wandring, and brings them home to himself.

(3) In making proportionable all tbeir services and sufferings to those degrees of strength which he gives to them, Isa. 40. 11. He shall feed his flock like a shepherd, he shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young. Christ alwaies makes a proportion between the services, sufferings and strength he cals them to. He it is that with that tenderness speaks to Peter, Peter lovest thou me? feed my lambs. He hath provided for them the most ample & most satisfying nourishment, the Ordinances of the Gospel, the Word, the Pro­mises, which are the Breasts of Consolation; these are all provided by him for his People. And in this respect he is the great Shepherd, for he doth not onely allow them means, but blesses the means to them: he is able to enlighten the dark mind, and he can make pliable the stubborn will, and he can spi­rituallize drossie affections, which all other shep­heards in the world are not able to effect.

[Page 26] (4) He is the great Shepheard, if you consider his power to preserve them from danger; not only those dangers which respect Satan, (for that fell under his care before) but those diseases to which they are li­able, which threaten ruine: Other Shepheards pos­sibly may cure diseases, but not defend them from danger. Christ it is that gives eternal life to his sheep, he begins the life of holiness, which though at present is but as a spark in the Sea, yet he keeps it alive till it shall break forth into a triumphant flame. That life that is encompassed with so many enemies, and liable to so many weaknesses, the Lord Jesus will bring forth judgment to victory, and will make them to be powerful over spiritual and eternal enemies.

The sum is this: The Lord Christ is so perfect a Shepheard, so complete, as to all the qualifications of that office, that the Prophet David breaks forth into exultation, (Psal. 23.) The Lord is my Shepheard, &c. and then afterwards expresses all those pro­visions which are made for him by God as a Shep­heard, He makes me to lie down in green Pastures, he leadeth me beside the still waters. So that you see, Christ, whether for diligence, love, tenderness, for preserving us from danger, for securing us to life eternal, he is only the great Shepheard; he is the God of shepheards, as well as the God of sheep, and all other shepheards are but inferior to him, and must be accountable to him for the souls of his sheep, which are more valuable than all the world.

It follows, The great Shepheard [of the sheep.] I shall not spend any time in making any resemblance be­tween the people of God and the sheep: only,

(1) They are sheep in respect of their Innocency. [Page 27] You know, of all creatures the sheep are unarmed; other creatures, either they are armed with strength, or skin, or swiftness, to guard themselves, and offend others; but the sheep hath neither the strength of the Lion, the craft of the Fox, swiftness of the Deer, and of all creatures is most weak, inoffensive, and most li­abl [...] [...] dangers & injuries. Of all persons, Gods peo­ple [...] most liable to danger, and when out of Christs p [...]on, the weakest persons in the world.

[...] respect of their Meekness. A sheep is an em­bl [...] of meekness, that's their temper, and therein [...] to Christ, who hath propounded himself [...] pattern, Learn of me, for I am meek and [...] both these qualities are exprest by the Pro­ph [...]) where speaking concerning the times of the [...] saith, The Lamb shall lie down with the Wolf, [...], where the Prophet expresses their safety, there he expresses their innocency and meekness. This is the reason why the Prophet saith, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter: because of all creatures most liable to injuries, that which doth least resent them: And, where ever the grace of Christ comes, it sweetens the most cruel nature, and polishes the most rough dispo­sition, & makes them to be like Christ, meek & lowly.

3. In regard of their profitableness; for of all crea­tures, they are most profitable, the food, as to their flesh, the cloth, as to their fleece. And the people of God, however they are exposed to the contempts and injuries of the world, they are the most profitable, for, were it not for them, the whole frame of Nature would fall into pieces, the Stars would fall like leaves in Autumn, and all the Elements would fall into [Page 28] confusion; we see it by one Lot, who kept showers of fire & brimstone from falling on Sodom til he was got out of it. And it is the people of God, for whom this frame of nature is continued, & when they are brought into the fold of Christ, the Justice of God will have a solemn triumph over all the world.

(4) As they are liable to wandring: Sheep are wan­dring creatures, and when strayed, not able to reduce themselves. And in this respect the people of God are sheep, they have a thousand allurements to draw them from the ways of God; and if God should not guide them by his eye, 'tis impossible they should go in the way that leads to heaven. Therefore David saith, I have gone astray like a lost sheep, seek thy ser­vant, Psal. 119. 176. This shall suffice to make the Pa­rallel & Resemblance of the people of God & sheep.

The second Argument is this, That he hath design'd Christ to be the Shepheard of the Church, The great Shepheard of the sheep; this is another Argument and evidence that he is reconciled to us, & that he is the God of peace: For when God gave Christ to be our Sacrifice, & raised him up to be our Shepheard, these are the most clear testimonies of his love: For, al­though Christ now sits in heaven, and all the Angels of God worship him, yet he doth not disdain to exercise the same care, and to express the same love to his peo­ple, that he did when he was upon earth. All the Offi­ces of Christ express Gods love to us, for he feeds us as a Prophet, died for us as a Priest, governs and de­fends us as he is King; and all these meet together in this Title, feeding of us, dying for us, defending of us; as he was God he loved us, as he was Man he died for us. This doth express the effects of his [Page 29] two Natures in this Title, and therefore an admira­ble evidence that God is at peace with us.

It follows, [Through the bloud of the everlasting Covenant.] The bloud of Christ is that which cements God and us together: For you must remember, our original peace with God was broken, that peace we have with him now is called Reconciliation; it is as a broken bone, which, well set, is stronger than be­fore, because nature conveys most liberal supplies to the weakest part: so now, being reconciled to God through the bloud of his Son, we stand upon surer terms with him than we did in Innocency: The blood of Christ speaks better things for us, than all our sins speak against us, it speaks peace to our souls, and that in heaven purchased by his death. Christ died as a Testator, and bequeathed to the Church a Lega­cy of peace; he lives as the Executor of that Cove­nant, and now in heaven conveys to us that bles­sing of peace, which he bequeath'd in his death. And as our peace was founded in his Blood, so it is con­serv'd by his Intercession; he appears in the Court of Heaven as our Embassador, to make up all those differences which fall out between God and us: for you know, Amity and Friendship is kept be­tween Foreign States, by their Residents and A­gents that are kept in their several Courts; so, we have an Agent in the Court of Heaven, the Lord Jesus Christ, that was raised from the dead: And, as a Believer falls into sin, which is a breach of peace between God and us, so that peace is made up by the Exercise of Repentance on our part, and by sprinkling of Christ's blood upon us on Gods part. The renewed exercise of Repentance, [Page 30] and application of Christ's blood, preserves that peace that is between God and Believers. And (to sum up the force of the Argument) when we had fallen from God, and it did not consist with the Ma­jesty of God to make peace with us without satis­faction, then was he pleased to pay our Ransom out of his own Treasury, and redeem us by the blood of his Son, so that all his Attributes might shine forth in their lustre, and glory in our Salvation, and that upon sure terms we might be able to challenge an interest in his favour and love.

It follows, Through the blood of the [Everlasting Covenant.] Its call'd an Everlasting Covenant in two respects.

(1) In opposition to the Old Covenant, which was made with Adam in Innocency; but th [...] Cove­nant which secures to us the reward of th [...] [...], did not secure to us the Condition that was perfect obedience: And in reference to this Old Cove­nant, sometimes the Gospel is called a New Covenant, sometimes a Better Covenant, because it supplies all weakness in the first Covenant; not as if the Law of God was weak or faulty in respect of it self, for the Law is holy, just and good, but weak in respect of us; for it is impossible that that Covenant, by the breach of which sin and death came into us, should reconcile us to God, and appease his anger; and therefore God contrived another Covenant for us, a Covenant in the Gospel, that was made with us in Christ, and this is called an Everlasting Covenant, because it remains for ever, the tenor of it shall not be chang'd; for, the first Covenant is only abrogated & made null, while frustrated as to the intent it was first given.

[Page 31] (2) Its call'd an everlasting Covenant, as it brings to those that are parties in it an everlasting glory: So the Lord Jesus his blood is called an everlasting Re­demption, for it ransoms the souls of men from that eternal death to which they were liable, and gives them a title to everlasting life; for this Covenant which now God hath made with us, it not only se­cures the Reward, but the Conditions to which the reward is made; for God saith, I will plant my fear in your hearts, that you shall not depart from me.

I have now gone over the Title, and that in order to the Prayer, which follows, [Make you perfect to do his will, working in you that which is well pleasing in his sight,] the general sum of it is this, That God of peace, who is reconciled to us in his Son, as he is the Father of mercies to us, so he is the fountain of holiness to us; and in this respect we can only expect from him the treasures of grace, as he is the God of peace, for God, as he is our Judge, dispences to sinners no­thing but revenge; there is nothing to be expected but the curse of his Law, the execution of that Sen­tence of death from him. For although the world despise holiness as a base & contemptible thing, they had rather be ungracious than inglorious in the eys of men, and upon this account they are affraid to be holy, least they should be the publick scorn & con­tempt of the place wherein they live: although ho­liness is of so low a price in the world, yet in Hea­ven, next to God, Christ, and the Spirit, Holiness is the most rich Jewel, That, God can bestow upon us, and therefore we must first look upon him as the God of peace, before we can beg any grace from him. And this is the reason why the Apostle represents God [Page 32] by these Titles, that he might encourage the Hebr [...] to believe God would grant this request. Wh [...] Christ died for us, it was not his design only to qui [...] our consciences, but to quicken our souls; not on [...] to free us from damnation, but from the dominati [...] of sin: And therefore you shall find these two [...] joyned together, (Tit. 2. 14.) Who gave himself [...] us, that he might redeem us from all iniquity, an [...] purifie unto himself a peculiar people, zealous of [...] works. The death of Christ, as there was a value [...] it to purchase Gods favour, so there was a vertu [...] it to restore to us God's Image. And the account [...] his dying for us it is, that we must expect the [...] degree of grace and holiness from God. And this [...] the reason why the Apostle prefaces this, Now [...] God of peace, &c.

I know you expect I should say something, as [...] my non-conformity. I shall only say thus much, It [...] neither fancy, faction, nor humor that makes me [...] to comply, but meerly for fear of offending God. And if after the best means used for my Illumination as prayer to God, discourse, study, I am not able [...] be satisfi'd concerning the lawfulness of what is [...] if it be my unhappiness to be in an erro [...] surely Men will have no reason to be angry with [...] in this world. and I hope God will pardon me in [...] next.