IT is a great and wonderful Con­text, whereof these words are a part, which the time will not al­low me to look into; but pre­sently to fall on the consideration of the words in themselves; which brief­ly represent to us,

The wretched and horrid state of men, yet unconverted, and not brought home to God.

The happy state of those that are re­duced, and brought home to him.

The former in these words, And you that were sometime alienated, and enemies in your mind by wicked works.

[Page 2] The latter in those words, Yet now hath he reconciled.

I shall apply my Discourse to the former part of the words, and thence observe;

That men, in their unconverted state, are alienated from God, and enemies to him by their wicked works.

This I shall endeavour,

1. To explain, and shew you the meaning of it.

2. Evince, and let you see the truth of it.

3. Apply it.

1. For the meaning of it. 'Tis evi­dent, that it is the unconverted state of man that is here reflected upon, and referred unto. You that were some­time alienated, and enemies in your mind by wicked works. They were so before they were turned to God. He writes to those Colossians, as to Converts, to them that were Saints and faithful Brethren in Christ, Vers. 2. to them that were now Believers in Christ, and Lovers of the Saints, V. 4. telling them, they sometimes had been enemies by [Page 3] wicked works. Before conversion, they had as is elsewhere said, their under­standings darkened, being alienated from the life of God; walking, as other Gen­tiles walk, in the vanity of their mind, Ephes. 4. 18. compared with the pre­ceding Verse. This is the deplorable condition of the unconverted World. They are alienated from, and enemies to God, by wicked works.

We are to consider, what this alie­nation from God doth import. It sig­nifies, estrangement, unacquaintance with God; and that without any in­clination towards him, or dispostion to seek his acquaintance. The word is emphatical, it signifies people of a­nother Country. You were like people of another Country. Of such a diffe­rent Language, Manners, and Behavi­our, they that are converted are to you, and you to them. You are e­stranged to their Speech, Customs, and Ways. All that is of God was strange to you. Men in their uncon­verted state are strangers to God. Wicked men do not understand the [Page 4] words of the Gospel, Joh. 8. 43. What relates to the Kingdom of God the un­converted man dislikes, Job 21. 14. They say to God, depart from us, we de­sire not the knowledge of thy ways. Man, who was originally made for the ser­vice of God, and communion with him, is now so degenerated, that he is be­come a meer stranger to him.

The next word to be taken notice of, is, Enemies, which may seem to add somewhat to the former word aliena­ted. There is not only no inclination towards God; but there is a disincli­nation Not only no affection, but a disaffection. The carnal mind is enmity to God. And the effects of this enmity are obvious. This alienation from God is voluntary, affected, and cho­sen. Men in their unconverted state, are not only strangers to God, but e­nemies against God, and that in their minds. A most fearful case, full of a­stonishment, that the very mind of man, the off-spring of God, the pater­nal mind, as an Heathen call'd him; that this most excellent part, or pow­er [Page 5] belonging to the nature of man, should be poison'd with malignity, and envenom'd with enmity against the glorious ever-blessed God! The mind of man; his thinking power; the fountain of thoughts, should be set against God, who gave him this power to think! Yet into this Reason must every mans unacquaintance with God be resolv'd. They know not God, and converse not with him, on­ly because they have no mind to it. That noble faculty in man, that re­sembles the nature of God, is turn'd off from him, and set on vain things that cannot profit; as also upon wick­ed and impure things, that render them more unlike to God, and disaf­fected to him.

By wicked works] which must have a double reference.

1. Former wicked works, as done by them.

2. Future wicked works, as resol­ved on by them.

1. The former wicked works, which they have done, have more and more [Page 6] habituated their Souls unto a state of distance from God. The longer they live, the longer they sin. And the longer they sin, the more they are con­firm'd in their enmity against God.

2. Future wicked works, as resolv'd on to be done. They purpose to live as they have done, and give them­selves the same liberty in sin as before, and will not know God, or be ac­quainted with him, lest they should be drawn off from their resolv'd sin­ful course. For the knowledge of God, and a course of sin are inconsi­stent things, 1 Cor. 15. 34. Awake to righteousness and sin not, for some have not the knowledge of God. This is the condemnation, Joh. 3. 19. that light is come into the world; but men love dark­ness rather than light, because their deeds are evil. They hate the light, because they will not have their course altered. They resolve to do as they have done. And that light, which brings with it a tendency to the obey­ing of God, they cannot endure. But then, as this alienation of mind, and [Page 7] enmity are against the light that re­veals God, they finally terminate on the blessed God himself. As God is the term of Reconciliation, so he is the term of this enmity and alienation. Wicked men look on God with enmi­ty of mind under several notion;

1. As he claims to be their Owner. When he claims a principal propriety in them; when he insists on his right in them, as their Creator, as having made them out of nothing. When God owns, or claims them as their Lord, that first signifies, he is their Proprietor, or one, to whom they be­long. But they say, they are their own. If we have to do with God, we must quit claim to our selves, and look on God as our Owner. But this is fix'd in the hearts of men, we will be our own; we will not consent to the claim which God makes to us. Our tongues are our own, Psal. 12. 4. Wick­ed men might as well say the same thing of their whole selves, our bodies, strength, time, parts, &c. are our own, and who is Lord over us.

[Page 8] If you consider God under the no­tion of a Ruler, as well as an Owner. Why should not God rule over, and govern his own? But this the spirit of man can by no means comport withall; tho' 'tis but reasonable, that he who gave men their Beings, should give them Laws; and that he who gave life, should also give the rule of life. But this man, in his degenerate state, will by no means admit of. There are two things considerable in the Will of God, which the mind of man cannot comply withall.

The Sovereignty, and the Holiness of it.

1. The Sovereignty of God's Will. We must look on God's Will as absolutely Sovereign. Man must look on God's Will to be above his Will; so as that man must cross his own will, to com­port with an higher will than his. But this apostatiz'd man will not do; and therefore he is at enmity with God; he will not submit to the Will of God, as superiour to his Will. And then

[Page 9] 2. There is the Holiness of God's Will. His Law is a holy Law, and the renewed man therefore loves it. But because 'tis holy, therefore the unregenerate man dislikes it.

3. Lastly, God is consider'd under the notion of our end, our last end, as he is to be glorify'd, and enjoy'd by us. There is a disaffection to God in the hearts of unregenerate men in this regard also. The spirit of man is op­posite to living to the glory of God. Every one sets up for himself. I will be my own end. It shall be the business of my whole life to please my self. Therefore, when God is repre­sented as our end, as in the 1 Cor. 10. 31. Whether you eat, or drink, or what­ever you do, do all to the glory of God. And as it is in the 2 Cor. 5. 15. No man is to live to himself, &c. The great design of our being delivered from the Law, (viz. as a cursing, condemning Law is) that we may live to God, Gal. 2. 19. I am dead to the Law, that I might live to God. This the unrenewed heart cannot com­port [Page 10] with. The last and great design of all our actions must terminate on God. Now self is set up, as the great Idol, in opposition to God, all the world over; and the spirits of men grow by custom more and more dis­affected to God in this respect.

Again, God would be owned by us for our best good. This should be the sense of our Souls towards him. So it was with the Psalmist, Psal. 73. 25. Whom have I in heaven but thee, &c. But says the unregenerate Soul, the World is better to me than God. And it is upon this account, that when O­vertures are made of changing this state, the unregenerate mind opposes it.

Thus have you this Doctrine ex­plained, and opened. I come now in the

2d. Place, To evince the truth of this Doctrine, and that by two Heads of Arguments,

Partly from our selves, and partly from God.

[Page 11] 1. From our selves. 'Tis an aliena­tion and enmity of mind, that keeps men off from God, and Reconciliation with him, which will plainly appear,

1. If we consider, that our minds are capable of knowing God. Such a thing is the mind of man, which was originally made for such an exercise, as to be taken up principally with things relating to God. Our minds can apprehend what is meant by the nature of God, as a Being of uncreated Perfection, in whom all Power, Wis­dom, and Goodness do meet; who fills Heaven and Earth, and from e­verlasting was God. Our minds tell us, that we have a capacity thus to conceive of God. 'Tis in the capaci­ty of man's nature, to mind God, as well as to mind vanity; but doth it not. And whence doth this proceed, but from enmity, an alienation of the mind from God?

2. This appears in that men are wil­fully ignorant of God, and are desti­tute of the knowledge of him out of choice; ignorant, and are willing to [Page 12] be so. This speaks enmity, and alie­nation of mind more expresly, and fully. That they are capable of know­ing God, and yet are ignorant of him, leaves no other cause assignable. But their desiring so to be, plainly assigns this cause, Rom. 1. 28. They liked not to retain God in their knowledge. 'Tis not grateful to them, Job 21. 14. We desire not the knowledge of thy ways. Men are ignorant willingly of that God, who made the world, and all things therein, 2 Pet. 3. 5. For this they are willingly ignorant, &c. They will not know God, though his visi­ble Works shew his invisible Power, and Godhead, Rom. 1. 19, 20. Now this can signify nothing but auenation and enmity of mind. Men are wil­ling and industrious to know other things, and labour after the know­ledge of them; but they decline the knowledge of God, and his ways, be­ing alienated from God, through the blindness of their hearts, Ephes. 4. 18. This heart-blindness is chosen, and vo­luntary blindness, signifies their ha­ving [Page 13] no mind or will to things of that nature.

But now the voluntariness of this ignorance of God, and the enmity that is, consequently, in it, appears evident­ly in two sorts of persons.

1. In many that are of the more knowing and inquisitive sort, who do all they can to make themselves no­tional Atheists; to blot, or rase the notion of God out of their minds. Of them I shall say little here. They do their utmost, but in vain. It will stick as close to them as their thinking Power. But their attempt shews their enmity. For they are content to ad­mit the grossest Absurdities into their minds, rather than permit that notion to remain unmolested there. Rather imagine such a curious frame of things, as this World is, to have come by chance, than that it had a wise, just, holy, as well as powerful, Maker. They would count it an absurdity, e­ven unto madness, to think the exqui­site picture of a Man, or a Tree, to have happened by chance; and can [Page 14] allow themselves to be so absurd, as to think a Man himself, or a Tree, to be causal Productions. Is not this the height of enmity!

2. In the unthinking generality; of whom, yet unconverted out of the state of Apostacy, 'tis said, they are fools, as is the usual Language of Scrip­ture, concerning wicked, or uncon­verted men; and that such fools, tho' they never offer at saying in their minds, much less with their mouths; yet they say in their hearts, no God; i. e. not there is none; for there is no [is] in the Hebrew Text. The words may rather go in the Optative form, than the Indicative, O that there were none! The notion is let alone, while it reach­es not their hearts. If it do, they only wish it were otherwise. This speaks their enmity the more; for the notion lies a continual testimony against the bent of their hearts, and constant practice; that, while they own a God, they never fear, nor love him accordingly. And they grosly misrepresent him, sometimes as all [Page 15] made up of Mercy, without Justice, or Holiness; and so think they need no Reconciliation to him; he and they are well agreed already. Sometimes think of him, as merciless, and irre­concilable; and therefore, never look after being reconciled to him.

3. It appears hence, that men do so seldom think of God, when as a thought of God may be as soon thought as any other, and would cost us as little. Why not as well on God, as upon any of those vanities, about which they are commonly employ'd? 'Tis a wonderful thing to consider, how man is capable of forming a thought! how a thought arises in our minds! And how sad is it to a consider, that tho' God hath given to man a thinking power, yet they will not think of him! God hath given to man a mind that can think, and think on him, as well as on any thing else. My body cannot think, if my mind and spirit is gone: Though God gave man the power of thought; yet men will not use or employ their thoughts, [Page 16] otherwise than about vain or forbid­den things. God forms the Spirit of man within him; hath put an immor­tal Spirit into him, whence a spring of thoughts might ascend Heaven-wards. When we have thousands of Objects to choose of, we think of any thing ra­ther than God! And not only turn this way, or that, besides him; but tend continually downwards in oppo­sition to him. Yea, men cannot en­dure to be put in mind of God. The serious mention of his Name is distast­ful. Whence can this proceed, that a thought of God cast in, is thrown out, as Fire from one's Bosom; whence is it, but from the enmity of mind, that is in man against God?

4. It further appears hence, That men are so little concern'd about the Favour of God. Whomsoever we love, we naturally value their love. But whether God be a Friend, or an Ene­my, it is all one to the unrenewed Soul, if there be no sensible effects of his displeasure. The men of this World only value its Favours. The Favour [Page 17] of God they value not. Whereas in his Favour is Life, in the account of holy and good men, Psal. 30. 5. yea, they judge his loving-kindness is better than life without it, Psal. 63. 3. When men shall go from day to day without considering, whether God hath a Fa­vour for them, or not; whether they are accepted, or not; whether they have found grace in his eyes, or not, &c. What doth this declare, but an enmity of mind, and alienation from God? If men had true love for God, it could not be, but they would greatly value his love.

5 That men do so little converse, and walk with God, doth speak a fixed alienation of mind, and enmity against God. Walking with God includes know­ing, and minding him; but it adds all other motions of Soul towards him, together with continuance, and appro­ving our selves to him therein. Now agreement is required to walking with God, Amos 3. 3. Can two walk toge­ther, unless they be agreed? Hos. 3. 3. Men walk not with God, because they are not come to an agreement with [Page 18] him. God's agreement with us, and ours with him, is, that we may walk together. If we walk not with God, it is because there is no agreement, and what doth that import, but an a­lienation of mind from God. Says God, I would not have you live in the World at so great a distance from me, I would walk with you, and have you walk with me; and for this end, I would come to an agreement with you. But Sinners will not come to any agreement with God; and thence it comes to pass, that they walk not with God; they begin the day with­out God, walk all the day long with­out God, lye down at night without God; and the reason is, because there is no agreement; and that denotes enmity. Especially considering,

6. That daily converse with God would cost us nothing. To have any man's thoughts full of Heaven, and full of holy fear and reverence of God, &c. (which is included in walk­ing with God) what inconvenience is in this? what business will this hin­der? [Page 19] when a man goes about his or­dinary affairs, will it do any hurt to take God with him? No business will go on the worse for it, it will not de­tract from the success of our affairs, 1 Cor. 7. 24. Let every man wherein he is called, therein abide with God. Let your state be what it will, there can be no business in this World, but what you may do with God, as well as without God, and much better.

7. Which makes the matter yet plainer. How uncomfortably do men live in this World, by reason of their distance from God, and unacquaint­edness with him, Job 35. 10. But no one saith, where is God my maker, who giveth Songs in the night. They choose rather to groan under their Burdens alone, than cry to God their maker, as at the 9th Verse of that Chapter. When men will endure the greatest extremity, rather than apply them­selves to God; what doth this resolve into, but enmity against God?

8. That men do so universally dis­obey God bespeaks alienation and en­mity [Page 20] of mind. As Obedienc proceeds from Love; so Disobedience proceeds from Enmity. And for this▪ I shall only instance in two great Precepts, wherein the Mind and Will of God is exprest, which I mention, and insist upon (tho' briefly) as things that concern the constant and daily practice of every Christian.

1. A course of Prayer to God in secret.

2. And having our Conversation in Heaven. How express are both these Precepts in the same Chapter; the for­mer, Matth. 6. 6. the latter, vers. 19, 20, 21. Now consider, whether our disobedience to these two Precepts do not discover great enmity in our Hearts against God? What, to refuse to pray, and pour out our Souls to him in secret? To refuse placing our Treasure, and our Hearts in Heaven, what doth this signify, but aversion, and a disaffected Heart?

Let us consider each of them seve­rally and apart by it self.

We are a Christian Assembly: How should it startle us to be (any of us) [Page 21] convicted of enmity against God, un­der the Christian Name, in two, so plain cases?

1. For Prayer, 'tis a charge laid up­on all persons, consider'd in their single and personal capacity, Matth. 6. 6. But thou when thou prayest, enter into thy Closet, and when thou hast shut thy door, pray to thy Father which is in se­cret. I fear, that most of them, who bear the Christian Name, carry the matter so, as if there were no such place in the Bible. When the mind and will of God is made known to us by his Son, who came out of his Bo­som, that he will be sought unto; and that not only publickly, but secretly, and daily: that as we are taught by our Lord himself, to pray for our dai­ly Bread, and the forgiveness of our daily trespasses; we are also to pray in secret to him that sees in secret. Can such commands be constantly neglected and disobey'd, and not sig­nify the contrary bent of our will, especially when we consider, that it is enjoyned us for our own good? It [Page 22] would be profane to say, what profit is it to us to call upon the Almighty? But it is most justly to be said, what pro­fit is it to the Almighty that we call upon him? It is honourable to him, but very profitable to our selves. If we know not how to pray in a corner; confessing our sins, and supplicating for mercy; we cannot but live mise­rable lives. When therefore this is not done, whence is it, but from an enmity of mind? To a Friend we can unbosom our selves; not to an Ene­my.

I might also enlarge upon Family Prayer. But if Closet Prayer were se­riously minded, you that have Fami­lies would not dare to neglect Prayer with them too. But if either be per­form'd with coldness, and indifferency, it makes the matter worse, or more plainly bad; and shews, it is not love, or any lively affection that puts you upon praying, but a frightened Con­science only. And a miserably mi­staken, deluded one, that makes you think, the God you pray to, will be [Page 23] mock'd or trifl'd with, or that cannot perceive, whether your Heart be with him, or against him. And so instead of worshipping him, or giving him honour in that performance, you re­proach and affront him. And all this while, how vastly doth the tem­per of your mind disagree with the mind of God. I would, saith the blessed God, have a course of Prayer run through the whole course of your lives; and all this that your Hearts may be lifted up from Earth to Hea­ven; that your Hearts may be in Hea­ven every day, according to Mat. 6. 19. Lay not up for your selves treasures on Earth; but treasures in Heaven, &c. Where your treasure is, there will your hearts be also. And so we are led to the other Precept mentioned before.

2. As to a Heavenly Conversation, God would not have reasonable Crea­tures, who have intelligent spirits a­bout them, to grovel and crawl like Worms in the Dust of this lower World, as if they had no nobler sort of Objects to converse with, than the things of [Page 24] this Earth; nothing fitter for the con­templation, exercise, and enjoyment of an immortal mind. The Saints are finally design'd for an inheritance in light, Colos. 1. 12. and their thoughts and affections ought to be there before hand; that they may become meet for that inheritance. Will it do a man any harm to have frequent fore­thoughts of the everlasting joy, puri­ty, and bliss of the heavenly state! How joyous and pleasant must it be! And why are we called Christians, if he, who is our Lord, and Teacher, revealing his mind to us, and expresly charging us, to seek first the Kingdom of God, to set our affections on the things above, &c. shall not be regard­ed? Why is not Heaven every day in our thoughts? Why will we lose the pleasure of an heavenly life, and ex­change it for earthly care, and trou­ble, or vanity, at the best? Why is it? no other reason can be given, but on­ly an alienation of our minds from God.

[Page 25] 9. Another Argument to prove this alienation, and enmity against God, is, the unsuccessfulness of the Gospel, which can be resolvable into nothing else, but such an enmity. The design of the Gospel is to bring us into an U­nion with the Son of God, and to be­lieve on him whom the Father hath sent. Christ seeks to gather in Souls to God; but they will not be gather­ed. This is matter of fearful consi­deration, that when God is calling af­ter men by his own Son, that there be so few that will come to him. How few are there that say, give me Christ, or I am lost? None can reconcile me to God but Christ? You are daily be­sought in Christ's stead to be reconci­led, 2 Cor. 5. 20. but in vain! What doth this signify, but obstinate, invin­cible enmity?

2. Another head of Arguments may be taken from several considerations that we may have of God in this mat­ter, whence it will appear, that no­thing but enmity on our parts keeps us at that distance from God, as we [Page 26] generally are at. And consider to that purpose;

1. That God is the God of all Grace, the fountain of Goodness, the element of Love. Why are men at that distance from him, who is Good­ness, and Grace, and Love it self? The reason is not on God's part, 1 Joh. 4. 16. God is love, and he that dwel­leth in love, dwelleth in God, and God in him. What can our so great distance from this God signify! from the most perfect, the most excellent goodness! but the most horrid kind, and the highest pitch of enmity! Did men ap­prehend this, what frightful mon­sters would they appear to themselves! This is not only a plain, but a terrible declaration of a most unaccountable enmity on our part.

2. God is still pleased to continue our Race on Earth; a succession of men in this World, from age to age, made after his own Image, with minds, and spirits that are intelligent, and immortal, which declares a strong propension in God towards such a sort [Page 27] of creatures; the inhabitants of this lower World, tho' degenerated, and fall'n from him. Notwithstanding all their neglect of him in former ages; yet new generations of men still spring up, capable of knowing, and serving him, Prov. 8. 31. In the foreseen heighth of man's enmity, this was the steady bent of his mind towards them, to rejoyce in the habitable parts of this earth, and to have his delights with the sons of men. Thus also in the 2 Chron. 6. 18. do we find Solomon in a rapture of admiration on this account: But will God in every deed dwell with men on earth, &c! And the Psalmist, Psal. 68. 18. That gifts are given to the rebellious (the most insolent of enemies) that the Lord God might dwell among them. How admirable and unconceivable a wonder is this! The heaven of heavens cannot contain him, and will he yet dwell with men on earth! And we yet find, notwithstanding God's great con­descension, that there is still a distance. Whence can this be, but from man's aversion, and enmity of mind against [Page 28] God? Thus are men still requiting God evil for his goodness. God will dwell with men on Earth, but men will not dwell with him, nor admit of his dwelling with them. They say to him, depart from us, Job 21. 14. 'Tis thus from age to age, and gene­ration to generation, which shews God's goodness on his part, and the enmity on man's part. See to this purpose, Psalm 14. and 53. the be­ginning of each.

3. Consider the forbearance of God towards you, while you are continu­ally at mercy. With what patience doth he spare you, though your own hearts must tell you, that you are of­fending creatures, and whom he can destroy in a moment! He spares you that neglect him. He is not willing that you should perish; but come to the knowledge of the truth, that you may be saved; by which he calls, and leads you to repentance, Rom. 2. 4. On God's part here is a kind intention; but on man's part nothing but perse­vering enmity.

[Page 29] 4. Consider God's large and won­derful bounty towards the Children of men in this World, and the design of it, Acts 17. 25, 26. He giveth to all life, and breath, and all things, that they might seek after him, Psal. 68. 19. He daily loadeth us with his benefits. He gives us all things richly to enjoy. Act. 14. 17. God leaves not himself without witness, that he doth men good. He gives men Rain from Heaven, when they want it, and, when unsea­sonable, he with-holds it. 'Tis a great thing to understand the loving-kindness of the Lord, Psal. 107. 42. his wonder­full works towards the children of men; to understand our Mercies and Com­forts, and what their meaning, and design is. By Mercies to our outward man, God designs to draw our hearts and minds to himself. Mercies are bestowed on them that have the pow­er of thought, to consider the end of all God's Mercies. 'Tis bespeaking, and seeking to win our hearts to him­self, Hos. 11. 4. 'Tis drawing us with those cords of a man, with bands of [Page 30] love; which plainly shews, what the case requires; that the minds and hearts of men are very averse, and alienated from him, and therefore need such drawing.

5. And that which is more than all the rest, is God's sending his Son into the World, to procure terms of peace for us, and then to treat with us there­upon; and that in him he is reconciling the world to himself, 2 Cor. 5. 19. Doth not Reconciliation suppose en­mity, as here, and in the Text. You that were enemies in your minds— yet hath he reconciled. As we have noted, that on our parts, our with­standing, and too commonly frustra­ting his Overtures, speaks enmity, and obstinacy therein; so on his part, those Overtures themselves speak it too. Here is the greatest kindness and good-will, on God's part, that can be conceiv'd. But it supposes, what we are evincing, ill-will in us. Christ came to seek and save that which was lost. What a lost state was our state! What to be engaged in a War [Page 31] against him that made us! Wo to him that strives with his Maker, Isa. 45. 9. Fall'n man is little apprehensive of it now. If we continue unreconciled to the last, at death it will be under­stood what a lost state we are in. Upon this account it will then appear; but this was our state before, when it appeared not. In this state Christ pitied us, when we had no pity for our selves. Christ came not into the World to save men only at the hour of their death from Hell; but to raise up to himself a willing people, that may serve and glorify God in their life on Earth. He is for this purpose intent on this reconciling design. And how earnest, how alluring were his Solicitations in the days of his Flesh! Come to me all ye that are wea­ry —He that cometh to me, I will in no wise cast out. How pathetical his lamentations for the unreconcilable! O that thou hadst known the things be­longing to thy peace—And his bloud was shed at last, as the bloud of Pro­pitiation, of a reconciling Sacrifice, [Page 32] first, to reconcile God's Justice to us; but thereupon also, as in this Context, Having made peace by the bloud of his cross, vers. 20. to vanquish our en­mity, to reconcile us who were enemies in our minds—vers. 21, 22.

6. Consider Christ sending, and continuing from Age to Age the Gospel in the World; the design whereof may be understood by the manifest import and substance of it, and by the titles given to it. As it reveals Christ, the Mediator, the Peace-maker, in his Person, Natures, Offices, Acts, Sufferings, and Performances. As it contains the great commands of Re­pentance towards God, and Faith in our Lord Jesus Christ, with the promises of Pardon and Eternal Life, with whatsoever is requisit to our present good state Godward, and our final blessedness in him. As also the vari­ous enforcements of such Precepts, and confirmations of such Promises, with copious Explications of the one and the other.

[Page 33] And as it is called, the Ministry of Reconciliation, 2 Cor. 5. 18. The word wherein Peace is preached by Jesus Christ, Act. 10. 36. The Gospel of peace, and of glad tidings, Rom. 10. 15. as that very word Gospel signifies.

This Gospel was, in its clearer ma­nifestation, at the fulness of time, in­troduc'd with great magnificence, and solemnity into the world, as the Law had been, by the Ministry of Angels. When the Sun of Righteousness, the light of the world was arising, and dawning upon it; then did a multi­tude of the Heavenly Host appear, praising God, and saying, Glory to God in the highest, peace on earth, and good-will towards men, Luk. 2. 13, 14.

But this Gospel is not a more ex­press declaration of God's good-will towards men; than their deportment under it, their continuing to live, as without God in the world, is of their ill-will, disaffection, and enmity a­gainst God.

7. And lastly, The strivings of the Spirit in the Hearts of Ministers preach­ing [Page 34] the Gospel, and with the Souls of men to whom it is preached, shew, that there is a mighty enmity to be overcome.

1. God's giving forth his Spirit to Ministers, enabling them to strive with Sinners, to bring them to Christ; according to the working of that power, which works in them mightily, Colos. 1. ult. What need of such striving, but that there is a great enmity in the minds of People to be conquered and overcome? Sometimes we read of Mi­nisters of the Gospel weeping over Souls, who, for their too intent mind­ing of earthly things, are called ene­mies to the Cross of Christ, Phil. 3. 18. Sometimes they are ready to breath out their own Souls towards them, a­mong whom they labour, 1 Thess. 2. 8. Sometimes represented, as travelling in birth with them that are commit­ted to their charge, Gal. 4. 19. There are Ministers, whose Hearts are in pangs and agonies for the Souls of Sin­ners, when the things of God are too apparently neglected, and not regard­ed [Page 35] by them; and when they see de­struction from the Almighty is not a ter­ror to them; and while they visibly take the way that takes hold of Hell, and leads down to the chambers of death. They would, if possible, save them with fear, and pluck them, as firebrands, out of the fire; the fire of their own lusts, and fervent enmi­ty against God and Godliness, and save them from his flaming wrath. Is all this unncecessary, and what makes it necessary, but that there is a counter­striving, an enmity working in the Hearts of men, against the Spirits stri­ving in the Ministry, to be overcome?

2. The Spirit also strives immedi­ately with the Souls of Sinners, and pleads with them, sometimes, as a Spirit of conviction, illumination, fear and dread; sometimes, as a Spirit of Grace, woing, and beseeching; and when his motions are not complied with, there are complaints of mens grieving, vexing, quenching, resisting the Spirit, Acts 7. 51. Which re­sistance implies continual striving. No [Page 36] striving, but doth suppose an obstruc­tion and difficulty to be striven with­all. There could be no resisting, if there were not counter-striving. And hereby despite is done to the Spirit of Grace. O fearful aggravation! that such a Spirit is striven against! 'Tis the Spirit of Grace, Love and Goodness, the Spirit of all Kindness, Sweetness and Benignity, which a wicked man doth despite unto, Heb. 10. 29. How vile, and horrid a thing, to requite Grace, Love, and Sweetness with Spite! As if the Sinner should say, Thou wouldest turn me to God; but I will not be turned! The blessed God says, Turn at my reproof, I will pour out my Spirit unto you, Prov. 1. 23. There are preventive insinuations, upon which, if we essay to turn, plentiful effusions of the Spirit may be hoped to ensue. For he is the Spirit of Grace. When we draw back, and resist, or slight those foregoing good motions of that Holy Spirit, this is despiting him. And doth not this import enmity in an high degree? That the Spirit needs [Page 37] strive so much, that it may be over­come; as with some, at his own plea­sure, he doth; with others, in just displeasure, he strives no more, and so it is never overcome.

We come now to the Application: Wherein the Subject would admit and require a very abundant enlarge­ment, if we were not within neces­sary limits.

Two things I shall take notice of, as very necessary to be remark'd, and most amazingly strange and wonder­full, by way of Introduction to some further Use.

1. That ever the Spirit of man, a reasonable, intelligent Being, God's own Off-spring; and whereto he is not on­ly a Maker, but a Parent, styl'd the Father of Spirits, should be degenera­ted into so horried, so unnatural a Mon­ster! What! to be an hater of God! The most excellent, and all-compre­hending Good! and thy own Father! Hear, O Heavens—and Earth, saith the Lord, I have nourished, and brought up children, and they have rebelled a­gainst [Page 38] me, Isa. 1. 2. Be astonish'd, O ye Heavens at this! and be horribly afraid! be ye very desolate! As if all the blessed inhabitants of that upper World should rather forsake their glo­rious Mansions, leave Heaven empty, and run back into their original no­thing, than endure such a sight! An intelligent Spirit, hating God is the most frightful prodigy in universal Nature! If all mens Limbs were dis­torted, and their whole outer-man transformed into the most hideous shapes, 'twere a trifle, in comparison with this deformity of thy Soul.

2. That it should be thus, and they never regret, nor perceive it! What self-loathing Creatures would men be, could they see themselves! so as ne­ver to endure themselves, while they find they do not love God! But men are generally well pleas'd with them­selves for all this. Though the case is so plain, they will not see it. When all the mention'd indications shew it, they never charge or suspect them­selves of such a thing as this enmity [Page 39] against God! God charges them, and doth he not know them? The Pagan World that they are God-ha­ters, [...]. Rom. 1. 30. even with an hellish hatred, as the word there sig­nifies. They that profess his Name are apt to admit this true of the Gentiles; but do we think our Lord Jesus did injuriously accuse the Jews too, that they had both seen, and hated him, and his Father? Joh. 15. 24. How remote was it from a Jew, who boasted them­selves God's peculiar people, to think himself an hater of God! And what were they, of whom he says, by the Prophet? loathed them; and their Soul abhorred me, (which is pre­supposed) Zech. 11. 8. and most just­ly, for can there be a more loathsome thing than to abhor Goodness it self! What the most perfect Benignity! And those Cretians had receiv'd the Christian Faith, whom the Apostle ex­horts Titus to rebuke sharply, that they might be sound in it; and of whom he says, that professing to know God, in works they denied him, being abomina­ble, [Page 40] Tit. 1. 16. Hence is our labour lost in beseeching men to be reconciled to God, while they own no enmity.

Since this matter is so evident, that this is the temper of the unconverted World Godward, that they are aliena­ted from him, and enemies in their minds toward him, by wicked works: It is then beyond all expression strange, that they never observe it in them­selves; (as the Toad is not offended, at its own poisonous nature) and are hereupon apt to think that God ob­serves it not, nor is displeased with them for it.

It is strange they should not observe it in themselves, upon so manifold e­vidence. Do but recount with your selves, and run over the several heads of evidence that have been given. Can you deny you have minds capable of knowing God? Cannot you conceive of Wisdom, Power, Goodness, Truth, Justice, Holiness, and that these may be, either more manifest, or in more excellent degrees, even among Crea­tures, in some Creatures more than [Page 41] in others; but that Being, in which they are in highest, and most absolute perfection, must be God? Can you deny that you have lived in great ig­norance of God much of your time? that your ignorance was voluntary, having such means of knowing him, as you have had? That you have usually been thoughtless and unmind­full of him in your ordinary course? That the thoughts of him have been ungratefull, and very little welcome, or pleasant to you? That you have had little converse with him, little trust, reverence, delight, or expecta­tion plac'd on him as the object? That you have not been wont to concern him in your affairs, to consult him, to de­sire his concurrence? That you have not thought of approving your self to him in your designs and actions, but lived as without him in the world? That you have not designed the plea­sing, or obeying of him in the course of your conversation? That the Gospel under which you have lived, hath had little effect upon you, to alter the tem­per [Page 42] of your Spirits towards him? That, if his Spirit hath sometimes a­wakened you, raised some fear, or some desires now and then in your Souls, you have supprest, and stifled, and striven against such motions? Do not these things together discover an enmity against God, and the ways of God? And is it not strange you can­not see this? and perceive a disaffecti­on to God by all this in your selves? What is so near a man, as himself? Have you not in you a reflecting pow­er? Know ye not your own selves, as the Apostle speaks, 2 Cor. 13. 5. Yea, ge­nerally, men never find fault with themselves, upon any such account! and, consequently, think themselves in such respects very innocent in the sight of God, and think he finds no fault with them.

Now these two things being pre­mised, will make way for the follow­ing Uses. We infer therefore,

1. That whereas it so evidently ap­pears, that men are at enmity with God, it cannot but be consequent, [Page 43] that God is not well pleased with them.

No one is well pleased to have ano­ther hate him. God discerns that in the inward temper of mens minds, wherewith he is not well pleased, viz. this alienation of mind from him, this wicked enmity that is so generally found in them. They are wont to make light of secret, internal sin. The ill posture of their minds they think an harmless innocent thing. But this he remonstrates against, takes notice of with dislike and displeasure; and is counterworking this spirit of enmity, not only by his word, but by his spirit of love and power. Though he doth not testify his displeasure by flames and thunderbolts; yet he ob­serves, and approves not the course and current of their thoughts and af­fections; though he permit them, sometimes without sensible rebuke, to run on long in their contempt of him; yet he declares it to be wickedness. The wicked have not God in all their thoughts, Psal. 10. 4. He expostulates [Page 44] about it; Wherefore do the wicked con­temn God, vers. 13. threatens them with Hell for their forgetting him, Psal. 9. 17. yet Sinners are apt to con­clude, that God doth not see, or dis­allow any thing of that kind, Psal. 94. 7. How unapt are they to admit any conviction of Heart-wickedness! Tho' 'tis more than intimated to be destructive, Jer. 4. 14. Wash thine heart from wickedness, that thou mayest be saved; q. d. thou art lost if thy Heart be not purged. Yea, when it is so plain in it self, that enmity a­gainst God, which hath its seat in the Heart, makes a mans Soul a very Hell! yet they seem to think them­selves very innocent Creatures, when they are as much devilliz'd, as a mind dwelling in Flesh can be! This is the common practical error and mistake men lie under, that they think God takes notice of no evil in them, but what other men can observe, and re­proach them for. But he knows the inward bent and inclination of their minds, and Spirits. Why else is he [Page 45] called, the heart-searching God? And knows that this is the principal, and most horrid wickedness that is to be found among the children of men, an alienated mind from God; and the root of all the rest. The fountain of wickedness is within a man. Simon Magus's wickedness lay in his thought. 'Tis said to him, Repent of this thy wickedness, and pray the thought of thy heart may be forgiven thee, Act. 8. 22. And when the Prophet exhorts (as be­fore) Jer. 4. 14. to wash the heart from wickedness, he adds, how long shall vain thoughts lodge within thee. And our Saviour tells us, Out of the heart, first, proceed evil thoughts, and then all the other wickednesses af­ter mentioned, murthers, adulteries, &c. Matth. 15. 19. And that enmi­ty and alienation of mind that turns off the whole current of a man's thoughts from God, is the original e­vil, and, by consequence, lets them loose to every thing else that offends him, and ruins themselves. Yet when their very Hearts are such an Hell of wick­edness [Page 46] (as what is more hellish than enmity against God?) they are, not­withstanding, wont to say, they have good Hearts.

2. Hence see the absolute necessity of Regeneration. A Doctrine, at which most men do wonder; which our Saviour intimates, when he says, Joh. 3. 7. Marvel not at it, viz. that I said, you must be born again. But who may not now apprehend a neces­sity of being regenerate? What will become of thee, if thou diest with such a disaffected mind Godward? Do but suppose your Soul going out of the Body in this temper! full of dis­affection towards the ever-blessed God, before whose bright Glory, and flam­ing Majesty (to thee a consuming fire) thou must now appear: tho' most un­willing, and as full of horrour, and a­mazing dread! How will thine heart then meditate terrour! and say with­in thee, ‘This is the God I could ne­ver love! whom I would never know! To whom I was always a willing stranger!’ whose admirable [Page 47] Grace never allur'd or won my Heart! who in a day of Grace, that is now over with me, offered me free par­don, and reconciliation; but I was never at leisure to regard it. The love of this world, which I might have known to be enmity against God, had other­wise engag'd me. It hath been the constant language of my Heart to him, Depart from me, I desire not the know­ledge of thy ways; I must now hear from him, that just and terrible voice, even by the mouth of the only Re­deemer and Saviour of Sinners, De­part from me, I knew thee not. And into how hOrrid Society must I now go! The things that eye hath not seen, nor ear heard, more glorious things than ever enter'd into the heart, are all prepared for lovers of God. And for whom can everlasting Fire be pre­pared but for the Devil and his Angels, and such other accursed God-haters, as I have been! Matt. 25. 41.

Recollect your selves; consider the present posture, and temper of your Souls; and what your way and [Page 48] course is: You care not to come nigh to God now, but love to live at a distance from him, through enmity a­gainst him; from whence proceeds your departing from him, and saying to him, depart from us? But another day you will have enough of depart­ing from God. A wicked man's life is nothing else but a continual forsa­king of God, or departing from him. I appeal to your own hearts concern­ing the justice of that mentioned Repartee, They say now to God, de­part from us, Job 21. 14. And God will then say to them, depart from me, Matth. 25. 41. That man's Soul must thus perish, that lives and dies at enmity with God. Regeneration slays this enmity; and implants in the Soul Divine Love. Therefore we must be regenerate, or we cannot enter into the Kingdom of God, Joh. 3. 3, 5. A man must have a new Heart, and a new Spirit created in him, in which Heart and Spirit the Love of God is the reign­ing principle. And therefore I repeat to you, the things, which eye hath not [Page 49] seen—and a crown of life, are pre­pared, and promised to them that love him, 1 Cor. 2. 9. Jam. 1. 12. You may your selves collect the rest.

3. Hence take notice of the Seat and Subject of this Regeneration and Change. It is the mind of man. For you were enemies in your minds by wick­ed works. We are to be renewed in the spirit of our minds, Ephes. 4. 23. To be transformed, by the renewing of our minds, &c. Rom. 12. 2. You that have not considered what Regenerati­on is, I tell you, 'tis to have your minds altered, and changed. That whereas you did not mind God, or Christ, your minds being changed, you sa­vour, and delight in the things of God, Rom. 8. 5, 7. They that are after the flesh, savour the things of the flesh. The carnal mind is enmity against God. It is the mind, therefore, not as spe­culative meerly; but as practical, and active, that must be renewed. En­quire, therefore, what change do you find in your minds? Are you in mind and spirit more holy, spiritual and se­rious? [Page 50] And are your minds more de­lightfully taken up with the things of God than formerly? Till your minds are thus changed, they cannot be to­wards God; but will be perpetually full of enmity against God. You will only mind earthly things, Phil. 3. 19, 20. with the neglect of God, and Heaven, and heavenly things. If ever the Gospel doth us good, it must be by the change of our minds.

4. And in the last place. Hence understand the absolute necessity of Reconciliation with God; because you have been alienated, and enemies a­gainst him by wicked works. Rege­neration cures in part your enmity; but makes no atonement for your guilt in having been enemies. For this you need a Reconciler, that could satisfy for you. What will become of the man that is not reconciled to God? If you be God's Enemy, can he be your Friend? And if God be your Enemy, he is the most terrible Ene­my. How can we lie down in peace in an unreconciled state? or without [Page 51] knowing, whether we are reconciled, or not? Let not the Sun go down this day, and leave you at enmity with God. If you have fallen out with a man, the Sun is not to go down on your wrath. And is your enmity against God a juster, or more tolera­ble thing? O let not the Sun go down before you have made your peace.

And for your encouragement, con­sider, that it is the Office of the Son of God to reconcile you to him. He is the Reconciler, the Peace-maker, the maker up of Breaches between God and Man. He is, if you resist not, ready, by his Spirit, to remove the enmity that lies in your minds against God; and, by his bloud, he causes Divine Justice to be at Peace with you. If you find the former ef­fect, that assures you of the latter. Bless God that he hath provided, and given you notice of such a Reconciler, 2 Cor. 5. 19. God was in Christ recon­ciling the world to himself. Bless God that he hath sent and settled one a­mong you on this errand, to beseech [Page 52] you to be reconciled to God, vers. 20. Blessed is the man, whose iniquities are forgiven; and blessed is the man who can say, I was once an enemy, but now am I reconciled; formerly I saw no need of Christ, but now I cannot live without him. How fearfull a thing will it be to die unreconciled to God under a Gospel of Reconcilia­tion! While the voice of the Gospel of Grace is calling upon you, Return and live; Turn ye, turn ye, why will ye die? beware of dying unreconcil'd under such a Gospel.

When you return hence, retire into a corner, and consider what a wicked enmity of mind you have had against God, and Christ; and pray that you may be renewed in the spirit of your mind, Ephes. 4. 23. Let an holy Re­solution be taken up at last (after ma­ny neglects) as was by the poor di­stressed Prodigal, after he had long liv'd a wandring life, Luk. 15. 18. and onward, I will arise, and go to my Father, &c. and you will find God a mercifull Father, ready to receive [Page 53] you, and with joy! Oh the joyfull meeting between a returning Soul, and a sin-pardoning God! When once your strangeness, and your enmity are overcome, and you are come into a state of amity and friendship with God; then will the rest of your time be pleasantly spent in an holy, humble walking with God, under the con­duct of Grace, till you come eternal­ly to enjoy him in Glory.