THe Apostle Peters preaching is set out in this Chapter, to whom directed, and with what winning wisdome man aged. To the Jews directed, and in a downright stile and phrase. Ye denied the holy one and the just, and desired a­murtherer, and killed the Prince of life, [Page 2]v. 14, 15. And yet wisely and winingly this Apostle makes their apology. And now brethen I wot that through ignorance ye did it, as did also your Rulers: and also this more may be said for you, ye have but accomplished a fore-ordained thing; yea, a foretold thing, and that by the mouth of all his Prophets, v. 17, 18. repent therefore that your sinnes may be blotted out, and he shall send Christ to you, whom you have crucified, to serve you in these saving works; doe not stumble at him, it is he which God spake of by Moses, A Prophet shall the Lord your God raise unto you, v. 22, &c. And the same which Samuel and all Prophets after him spake of: and then further addes, Ye are of the blood of those which thus prophesied, children of the Prophets, children of the same cove­nant. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, &c. v. 22. ye being a first­born, Christ the first-born is first sent to you; to you first in his Prophets, to you first in his own person, to you first after his resurrection. Ʋnto you first, God having raised up his sonne Jesus, sent him to besse you, in turning away [Page 3]every one of you from his iniquities.

Grace, according to its manner of tender, and according to the nature of the thing it selfe, are the two parts of this verse, or the two things contained in this one Scripture: for its manner of tender, this Sunne did first rise upon the Nation of the Jewes; such a temporall station as a Nation, doth this terme [you] here meane. To you first, &c.

This Nation God formed from the wombe, as he saith, Isaiah 44.1, 2. (i.) from the first man; out of one loyne he made as many as the staries of Hea­ven for multitude. This Nation which he formed from the womb, had the womb of the morning, the first tender of the dew of Christs youth; which being mentioned here as a priviledge and preferment, I note, Doct. That priority in Spirituall things is a dignity and honour. Who was in Christ before me, Rom. 16.7.

'Tis the fruition of a Virgine love,1 and thus phrased frequently. The Lord hath troden the Virgin daughter of Iudah as a Wine-presse; for these things I mourn, Lam. 1.1.5. What shall I liken to thee, O Virgin daughter of Sion? thy breach is as [Page 4]the sea, Lam. 2.3. Therefore called a Virgin, because the first whom God chose, and the first of all Nations which chose God, and were especially pro­tected by him, from such as were de­stroyers.

2 Priority in Spirituall things hath more evidence of love with it, and more certainty Tenders which come in the evening, are doubtfull in their forme, they looke like the season in which they come, darkish. If God meant me good, why did he let me runne so long, play the prodigall so long till I had spent all? and this a type of the Gentiles, and of this truth I am upon. 'Twas doubtfull to the Prodi­gall how things would prove, when visitations from above began to pre­sent themselves to his spirit. If God meant me children, why did he stay so long till the evening of my life, and she laughs: and this another type, and ap­plied to the Gentiles by the Prophets. What comes in the evening, hath not with it such a present evidence of love, but rather of the contrary. See an il­lustration of this Exod. 16.13. the Quailes came in the evening which [Page 5]was a curse, and the Manna in the mor­ning which was a blessing.

Priority in spirituall things hath with it also a more certainty of kind­nesse and goodnesse: between praesentia & futura, there is a great deale of dif­ference in poynt of certainty, and so every one argues; A Bird that is caught is a more certain something then that in the field, which may be caught: a sinner prickt at heart, and turned to God now, is a more certaine something then that which may fall out next Summer, next Sermon, or next yeere, as we count and put the order of cer­tainties. A Nation that enjoyes the Gospell at present, hath a more cer­tain something then they which may enjoy it an hundred yeeres hence, if we speak of certainty as we count, and put the nature of it: for concerning what is behind, and yet to come, we still are apt to question, will it be? will it ever come? every one at first sets forth good Wine; but that good Wine should come at last, is not according to the law of custome and order so ordi­narily expected.

Vse. If priority in good things be a pri­viledge [Page 6]count it so, and let it work up­on your hearts. We are of the last of the Nations to whom the bloody cup came, and yet of the first from whom removed; our blood broacht last, and yet God puts his singer upon the rent first. Two of us were grinding at the Mill, and I was taken first; nay the other not taken at all. Amongst many thousands which wallow yet in their sinnes, I am taken out as a kind of first-fruits to God, and to the Lambe. O what ingenuity and sweetnesse this should beget in the spirit of man to­wards God!

Preferre God in all things; put pri­ority upon him in all his affaires. I will seck him, first intend him. In the mor­ning shall my prayer prevent thee. Psal. 88.13. I might have been the first of them that went down into the pit, I will be of the first that shall goe up like the Tribe of Indah against all Gods ene­mies: there was but one in my fathers house marked out unto Spirituall Kingship, and 'twas I, the unlikeliest and unloveliest; there is but one that I marke out to cleave to, and advance, and that is Christ.

GRace in its tender, and the thing it selfe tendered, I made the parts of this Verse; of the first I have spo­ken a little, of the next in our next work. Grace it selfe is here mentio­ned in its cause or foundation, which is Gods raising Christ from the dead: and in its formality, blessing him to us, to turn us from all our sinnes. The blessednesse of man in its cause, I am first here led to handle, by the order of the words. God having raised up his Sonne Jesus, sent him, &c. Doct. The resurre­ction of Christ is the foundation of mans salvation. Hence is that manner of ex­ [...]ion of the Apostle, I am a Pharisee, [...] the hope and resurrection of the dead, &c. Act. 23.6. (i.) for preaching hope and salvation by the resurrection of Jesus Christ, which was the thing we know he zealously did, was he perse­cuted: by which words we see that [Page 8]the hope of man is founded upon the resurrection of Christ from the dead. A like pregnant place, Act. 13.32, 33. And we declare unto you glad tidings, how that the promise which was made unto the Fa­thers, God hath sulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my sonne, this day have I begotten thee.

1 Upon this, to wit, the resurrection of Christ, beares the confirmation of Gods oath to the Elect, for the accom­plishment of their eternall good. There­fore being a Prophet, and knowing that God had sworne with an oath to him, that of the fruit of his loyns according to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spake of the resurrection of Christ, &c. Act. 2.31. Da­vid did personate all the Elect, as Abra­ham all believers, and in him God sweares to all the elect, that Christ should be actually given in our nature, and die, and not be left in grave to pe­rish▪ but be raised to the Throne, to do all the works belonging to our eternall salvation.

2 Upon this beares the infallible de­termination [Page 9]of Christs state, as the naturall sonne of God, and so the mes­senger indeed of the covenant, and no impostor. Had not Christ been indeed the naturall Sonne of God, his soule had been left in grave, (i.) in Hell, he had perisht everlastingly in that undertaking. And [...] determi­ned as it were by definitive sentence. determined to be the Sonne of God with power, accor­ding unto the Spirit of holinesse by the Resurrection from the dead. Rom. 1.4. Compare this with Act. 13.33. God hath fulfilled the same to us their chil­dren, in that he hath raised up Iesus again, as it is also written in the second Psalm, Thou art my sonne, this day have I begotten thee. God cals the day of Christs resurrection the day of his propagation, and for this reason, be­cause this did as evidently declare and determine him to be the naturall Sonne of God, as if but in that day begotten, whereas his generation o­therwise properly considered, was from eternity and ineffable; and there­fore is it that the Prophet saith, Who can declare his generation? Christs re­surrection determines him infallibly to be the naturall Sonne of God, and so [Page 10]God coequall with his Father, and a firm foundation of hope, in all things wherein appointed of God to be ho­ped in: which is the opening of that 1 Pet. 1.21. Who by him doe believe in God which raised him from the dead, and gave him glory, that your faith and hope might be in God. God gave him glory by his resurrection; what's that? why gave testimony by this to all, that Christ was his own naturall Sonne, begotten from eternity, and so God coequall with him; that so our faith and hope in Christ might be all one for firmnesse as in the Father himselfe, being truly God.

3 Upon this, to wit, Christs resurre­ction, beares his installment to Media­torship, and his standing and abiding in that Office; upon this principle; and therefore it is that the Apostle useth that expression, yea rather that he is risen again. Who is he that condemneth, it is Christ that died [yea rather that is risen again] who is even at the right hand of God, who also maketh intercession for us. Rom. 8.34. This is the foundation of his installment and endowment to be head over all, and to derive life and [Page 11]conduct, and whatsoever else is noble to all the mysticall body. And he is head of the body the Church, who is the beginning, the first-born from the dead, that among all he might have the prehe­minence, Col. 1.18. This openeth that Scripture, Act. 13.34. And as concer­ning that he raised him up from the dead, now no more to returne to corruption, he said on this wise, I will give you the sure mercies of David. Christ being raised, upon this is founded his Mediator­ship, his preheminence in Heaven and Earth; and this makes all sure to the seed of his loyns. Christ is said in the second Psalm, in the day of his resur­rection to be begotten; and in the first of the Colossians, he is said upon the same ground, to be borne from the dead; One calls his resurrection a generation, the other calls it a birth; because 'twas as both, like Isaac's resurrection from his death; his father received him from the dead, and 'twas to him as if he had been again begotten, and again born; and this last generation and birth, ra­ther then the first, the foundation of the Covenant: for upon this last ge­neration and birth breakes forth the [Page 12]oath and the covenant, and all that traine of glory and preferment to A­braham, and his seed; yea (to use the expression of the Apostle) upon this rather then upon the first birth.

4 Upon this beares and in this is in­volved the converting vigor of all visible Ordinances: the Apostles would not otherwise have been so tender and strict in their place, to beare witnesse of, and give testimony to this point, to wit, Christs resurrection in all their ministery; nor otherwise would they have found so good successe in the soules of men, by beating so much up­on this one thing, if this one thing had not been a main thing, even as all. Wherefore of these men which have accom­panied with us, all the time that the Lord Iesus went in and out amongst us, beginning from the baptisme of Iohn to this same day, must one be ordained to be witnesse with us of his resurrection, Act. 1.22. In which place we see what all the visible ordinances of God are principally to hold out as their and our vigour and life, to wit, Christ risen from the dead. The like Scrip­ture is that Act. 4.33. And with great [Page 13]power gave the Apostles witnesse of the Lord Iesus (and observe the effect of this ministery thus pointed) and great grace was upon them all, Act. 2.36, 37. and by both you shall see in what especially is wrapt up the converting vigor of visible ordinances. Therefore let all the house of Israel knew assuredly, that God hath made the same Iesus whom ye have crucified both Lord and Christ, (i.) raised him up, and set him at his right hand. Now when they had heard this, they were prickt in their heart, and said unto Peter, and to the rest of the Apo­stles, men and brethren what shall we doe? Now when they heard this; what? why that Christ whom they had cru­cified, God had raised and advanced; That the Apostles found the vigor of their ministry involved and evolved in & by this point, is hinted by that in the fourth of the Acts, 1, 2. And as they spake unto the people, the Priests and the Cap­tain of the Temple, and the Sadduces came upon them, being grieved that they taught the people, and preached through Iesus the resurrection from the dead. It seemeth, this point most prickt the heart, and spoiled their party. Not only the Apo­stles [Page 14]found this the piercing poynt of their ministery, but also all the Pro­phets; see Act. 26.22, 23. Having there­fore obtained help of God, I continue unto this day witnessing both to small and great, saying none other things then those which the Prophets and Moses did say should come: that Christ should suffer, and that be should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. With this place compare Luke 24.44. Christ to take off the admiration of his Disciples at his reviving, and comming againe after death amongst them, and sitting and eating with them, saith, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me.

This point is of dread to the ungod­ly. Ʋse. Christ being risen, all shall rise; for he riseth as a generall person: it is the Apostles argument, therefore let none dislike the Logick. As in Adam all die, so in Christ all shall be made alive, 1 Cor. 15.21. Christs resurrection is a seale of the resurrection of all, good and bad: [Page 15]Nay, Christ being risen, all shall rise and come to judgement; to this height the Apostle carries this point. Because he hath appointed a day, in which he will judge the world in righteousnesse, by the man whom he hath appointed, whereof he hath given assurance unto all men, in that he hath raised him from the dead, Act. 17.31. I collect from the Scripture that Christs resurrection sealeth two things to us, that all shall rise, and that all shall come to be judged by him. And O wicked man, how dreadfull will this judgement be to thee? 'Tis dreadfull for a Christian to be brought now be­fore Christ in the Court of conscience, as he sits there, and makes that weake part of man to speak against one in his stead, as I gather by that of Ioh; And dost thou open thine eye upon such a one, and bringest me into judgement? Job 14.3. and calls man a shadow. Man here, is indeed but a shadow, gone of an in­stant, as flower; and yet to bring this shadow into judgement before Christ, as he sits in the Court of conscience here, O how unsusserably dreadfull it is to a good man! but how dreadfull then to a bad! but how dreadfull will [Page 16]it to be a wicked man hereafter, when brought before Christ personally, and in all his glory as Judge of all the world, with ten thousand of his Saints, as Iude speakes, when neither Judge nor Judged a shadow; when every wicked man shall be brought in a du­rable condition and state of body, as well as of soule, to beare a blow, a bruise, a wound, and the rankling of it in every veine, from head to foot, to all eternity?

Severall things lead me to thinke that the great day of Christs judica­ture will be very dreadfull to all the wicked: One, because man shall ap­peare then not as a shadow, but as a substance, as an everlasting substance, to beare the height of Gods displea­sure. Secondly, because his sinnes also shall not then appeare as a shadow. Alas, 'tis but the shadow of sinne, that revives and appeareth in conscience now; and yet when this resurrection is, of the shadow of sinne, man dies, is feare round about; but then sinne in its substance, the heart of sinne, yea sinne with all its demensions, longitude, la­titude, height, depth, bredth, every [Page 17]secret which now no eye sees; the bookes shall be then opened, and every idle word, and idle thought shall be set in order, and all the dead stretched out and layd naked before him with whom we have to doe; yea and set in order before the soule it selfe, and conscience made to say, all this is true: When there shall be such a re­surrection of the dead, of all the dead, sinnes dead and gone out of memory for many scores of yeeres, all together made to revive in conscience at once, with all their circumstances of time, place, and the like, in their full strength; and Christ by in all his glory, and all the Saints and holy Angels, seeing all as plainly as the man himselfe; these things make me think 'twill be then a very dreadull day to all ungodly wret­ches. The Apostle Paul was possest with this thing better by far then I am, and laboured to possesse his hearers, with it, as now I do you. Knowing there­fore the terror of the Lord, we perswade men. 2 Cor. 5.11. What is this terror? why the point I am upon; read the Verse foregoing; For we must all appear before the judgement seat of Christ, that [Page 18]everyone may receive the things done in his body, according to that he hath done, whe­ther it be good or bad: Knowing there­fore the terror of the Lord, we per­swade men. Christ being risen, all shall rise; all men, and all their actions, good and bad; and these shall be proclaimed all over the world at once, all over two worlds at once met together; this to the wicked will be terrible indeed, the very glimpses of this are terrible: therefore sure the thing it selfe farre more. When Paul reasoned with Faelix about judgement to come. Faelix trem­bled, Acts 24.25. When Herod did but thinke that Iohn the Baptist was risen again whom he had murthered, how it affrighted him. Herod feared Iohn when alive, but much more after he arose and lived again, Mark 6.15, 16. one from the dead is terrible. Persons in their resurrection are other persons for majesty and terrour: so sinnes in their resurrection, are other sinnes for bignesse, dread, and horror; all these meeting will make horripilation in perfection, every haire of thy head stare, every eye-string stretch, and every heart-string twist together, and [Page 19]teare; and yet no eye shall pity thee, of all that innumerable company of just men made perfect that then shall appeare and sit upon thee.

Let no wile cause you to evade the weight of things. And when they heard of the resurrection of the dead, some moc­ked, and others said, we will heate thee again of this matter, Acts 17.32. Doe not in your hearts scoffe at this truth, though weakly held out unto you: doe not put farre from you the evill day: doe not in your hearts deny the resurrection, or say it is past already, as Hymenens, and Phyletus, who overthrew the faith of some, and their words did eat as a canker, 2 Tim. 2.8. Thus doe some men now, who tell us that the resurrection is past, and they intro­duced into a new world, and the day of judgement past, making things of the greatest substantialitie, Doct. allegories, chi­meras, and fancies: but now see Chri­stians, by this which hath been said,1 that these temptations are not small and light; they overthrow that which is the main foundation of mans salva­tion. Many others there are, which though Historicall believers of this [Page 20]truth, yet believe not that such things beare upon it; as I thinke that great man was one, of which we read Acts 26.25, 26, 27. I am not mad most noble Festus, but speak forth the words of truth and sobernesse: for the King knoweth of these things, before whom also I speake freely; for I am perswaded that none of those things are hidden from him, for this thing was not done in a corner, &c. a man is judged a mad man, when he presseth upon great men, especially great and weighty points.

This point also is much for the con­solation of all the children of Christ. Ʋse 2 Christ being risen, we are delivered from the obliging power of sinne. Christ was delivered for our effences, and raised again for our justification, Rom. 4.25. As the end of Christs death was to satisfie, so the end of his resurrecti­on is to justifie, to give testimony be­fore God, Angels, Men, and Divels, that he hath gone through all in our stead and person well, and to demand an acquittance from God in our name, for all debts and demands whatsoever he can make in order to us, according to that of the Apostle, Who shall his [Page 21]any thing to the charge of Gods elect? it is God that justifieth; who is he that con­demnes? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, Rom. 8 33, 34. Christ being risen, and come before his father spotlesse, as having done all things in­trusted well, his father is forced to justifie him, and so all the elect in him; hence when any layeth charge and challenge to us, whether Satan, sinne, or conscience; this obligation is upon God by Christs resurrection, to stand up, acquit, and justifie us, who is grea­ter then all that can condemn us, yea greater then our own conscience in his justification of us, as he is grea­ter then our owne concience in his condemnation of us; and this is that which over beareth and over-ruleth all, which would overbeare our spirit, and our peace. This is the life of that Scripture also, 1 Cor. 15.7. If Christ be not risen, your faith is vain, ye are yet in your sinnes. Which Scripture sheweth where sinners should take hold to justi­fication, in Christ, as risen and justified in our person; faith should particu­larly make application of this, that I [Page 22]am justified in him, and so all my sinnes done away in his acquittance and justification. Christ being risen and justified, I am justified in him; this is the proper motion and exercise of faith in this point; I know that my Re­deemer lives. Jeb takes particular hold of the resurrection of Christ, (i) hold in his own behalfe, that he should live also by him. And this opens that dif­ficult place of Scripture, Rom. 10.9. If thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. (i.) that Christ is risen, and acquitted, as personating thee. The words doe not mean a histo­ricall faith, the believing of such a history: but an applicatory faith, as I mentioned; and he that doth thus be­lieve, is indeed saved and delivered from the bond and condemnation of his sinnes. This will be better streng­thened and evidenced, by referring it to proper examples. Abraham belie­ved in God that quickned the dead, saith the Apostle: which points first at Isaac, and in him to Christ. Now what was Abrahams faith in God, concerning [Page 23] Isaac? meerly, that God would raise him, and put life againe into him? &c No; his faith was, that God would quicken him from the dead, and give him again into his bosome to be his heire, and his Isaac, his laughter, joy, glory, and crown of his family: and this sheweth how he believed in Christ whom Isaac typisied; that God would quicken him from the dead for him; that he would raise Christ, and give him into his bosome, to be his heire, his Isaac, his laughter and joy; that God would take Christ from the grave, and acquit him and Abraham in him; or else Abrahams faith in that my­stery of Isaac, would have been impu­ted to him for righteousnesse. He against hope believed in hope: so should we, against all that sence, Satan can say about our sinnes, still believe in God that quickneth the dead; that God hath raised and acquitted Christ, and therefore me, being personated in him. And this was Iohs faith concer­ning Christs resurrection, he was not meerly historicall in this point, but evangelicall and applicatory, as plain­ly appeareth by his words, I know that [Page 24]my Redeemer lives, that God quickneth my Isaac from the dead, whom I shall see for my self.

As we are delivered from the guilt of sinne, by this that Christ is risen, so from the power of sinne; Rom. 8.11 therefore is this point I am upon, Canaan milke and honey, to all the people of God. He that raised up Christ from the dead, shall also quicken our mortall bodies, by his Spirit which dwels in us: therefore are we debtors not to the flesh, to fulsill the lusts thereof, but to this quickning spi­rit by which the deeds of the body are mortified. The rising of the Sunne of righteousnesse, is in the little world as the rising of the naturall Sunne in the great world; that which makes all rise, open, and revive with it, infuseth vigor, warmth, spirit, which makes all the creation renew, and give forth fresh glory and verue still. And this is the meaning and opening of the Pro­phet Malachy, who useth this very me­taphor; To you which feare my name shall the Sunne of righteousnesse arise, with healing in his wings, and ye shall goe forth and grow up as calves of the stall. That Christ is risen, shall be to all you [Page 25]that feare Gods name, to your disea­sed, infirme, ungrowing spirituall con­dition, as the rising of the Sunne upon a debile body; that which shall send forth a power, spirit and vigor into your soules, which shall heale all your diseases, and make you full of spirit, and springing abundantly. Nature is excited by the rising of the Sunne, and strengthened to bud, blossome, and beare. Paul was well aware of the great benefit of this point I am now upon, as appeareth by his high expression of this matter. And what is the excellent greatnesse of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him on his right hand. Ephes. 1.19, 20. You which believe have advantage by the resurrection of Christ, to pray for and expect such a power as is ex­ceeding great to work in your soules for the subduing of your sinnes, and quickning of you to all good, as wrought in Christ when raised, (and then surely the power of God wrought in height in Christ, if ever) so farre forth as finite States are capable of the [Page 26]operation of such an infinite power and vertue; which is a foundation of singular consolation, in order to all our present weaknesse, deadnesse, and unheavenlinesse; and all this vertue promised to be given to such as feare him. Such a Sun-shine upon thee, O poore Christian, Christ being risen, as thou art not aware of; what glory and vertue, healing and growth it will raise thee to! Such a Sunne is risen upon thee, which will make thee rise and shine every day more and more, unto the perfect day, which will make thee perfect to every good work, to doe his will. Now the God of peace which brought again from the dead our Lord Iesus, make you perfect in every good work to doe his will, working in you that which is well pleasing in his sight.

3 I may adde yet one thing more, as consolatory. Christ being risen, the people of God are delivered not onely from sinne, but also from the rigor of duty and obedience. Christ being ri­sen, that body which he had here is changed, and in that sense put away, and Christ married to another, to a glorisied body; and the laying down [Page 27]of this tabernacle, and betaking by his resurrection to a more spirituall state, going from a naturall to a spirituall body by his resurrection, is a mystery; it speaks the Law dead which obliged the naturall body of Christ, and so his naturall soule, as one truely man as we are, to doe all the will of God: this obligation in his naturall body he an­swered, and then laid it down, and by his resurrection takes up another state, a Spirituall body; laid down his na­turall body, marries himselfe againe unto another, to wit, a Spirituall body: that body upon which the Law tooke hold being gone, the Law is gone to, (i.) one being changed, the other is changed. Rom. 7.4. Ye are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. But now we are delivered from the law, that being dead wherein we were held, we might serve him in newnesse of spirit. The meaning of which words is, that we are apt to account that the Law in the strictnesse of it, took hold of Christ whilst here in the body, and [Page 28]was exactly answered, and together with that body dissolved, and not any more to take hold of any body per­sonated in that, but we as he are mar­ried to another, a more Spirituall, Evangelicall and raised condition of duty & consolation. Christ being risen, and in his naturall body answered and abrogated the rigor of the Law in our person, is now our standing obe­dience with the Lord at his right hand, and so we are to look unto him for perfection, in order to all that which the Law commands, and say to all the demands of the Law, that we are dead to them through the body of Christ, and married to another. To this a greeth Heb. 10.10. By the which will we are sanctisied, through the offering up of the body of Jesus Christ once for all. Out of love to Christ, who did thus out of love to us, sow his naturall body, and raised it a spirituall (in all simplicity, as farre forth as we can) we should tread in his very steps of that Law which he exactly answered, and if possible attaine his resurrection, walke in Gods will, as Christ did on earth, and as Christ doth now in Heaven; [Page 29]this is called in Scripture dying unto sinne, and living unto righteousnesse, and being perfect as our heavenly father. The Law is Gospell, thus Gospelli­zed; and the Gospell is Law, thus le­gallized.

4 Finally, Christ being risen, he is improving his raised state, not onely in order to your good in this world, but to your glory in the world to come. Christ being risen, he is gone to prepare a place for you, and to make it sit for your raised condition, when you shall come unto it. And if I goe and prepare a place for you, I will come againe and receive you to my selfe, that where I am ye may be; because I live ye shall live also. That Christ is risen, and lives again, you ought from this to deduct to your selves the highest consolation; that you shall rise and live, as now he doth. Iob doth in this sort, and at this height comfort him­selfe. I know that my Redeemer lives, and that he shall stand at the latter day upon the earth; and observe what he dedu­cteth from hence, and though after my skinne Worms destroy this body, yet in my flesh shall I see God, whom I shall see [Page 30]from my selfe. If a man dies, shall he live again? yes; how doth this ap­peare? why Christ that was dead is risen, and lives in glory, and all his glorious workes live with him; and where he lives, you and your workes shall live also; there shall be a resur­rection, ascention, and glorification of all: which should make one willing and waiting to die, and change lives, this for that; thus did Iob upon this ground. Thou art a poore creature, broken, torne, and spoiled in thy body, in thy soule, in thy name, in thy state, that thou scarce livest, but visibly diest daily; [...]. 1 Cor. 5.1. why know, that if thy [...] dis­solved, were but turned to [...] quite dissolved; that which is so mouldring, if it were all quite down, there would be a resurrection which would repaire all, and make thy life and livelihood a life and livelihood indeed, as Christs is now in glory. How active Christ was after his resur­rection, to post away as it were, about this great worke, to take possession of Heaven for us, and to prepare a life and livelihood like his own, is very observable; read Iohn 20.11, 12, 13, [Page 31]14, 15. the story is concerning Mary, who after Christs death sought him mourning, with this designe to take him away, as appeareth by her words at the fifteenth verse, Sir, if thou have borne him from hence, tell me where thou hast laid him, and I will take him away. Upon this Christ discovers himselfe to her in the next verse, and withall saith unto her, Touch me not, for I am not yet ascended to my father, but goe to my brethren, and say unto them, I ascend unto my father, and your father, &c. 'Tis probable, for as much as Christ said to Mary as soon as he had made known himselfe to her, touch me not, that Mary was on upon her designe to take him away, to draw him away with her to some better place then where she found him, and to pursue her designe upon the living, which she meant upon the dead; which tender love, how vigorously did Christ withstand, that he might without all delay improve his resurrection, to our highest good; to take possession of God, and all that glory in which now he lives? Touch me not, that thou stay me not in the least from seising upon thine and thy bre­threns [Page 32]welfare; tell them that I am as diligent after death as I was before death, to doe and accomplish my fa­thers will, and my brethrens full bles­sednesse; and by how much the more Spirituall and active body I have now then before, by so much the more spi­rituous in my pace about my peoples good, and uncapable of all that may in the least hinder. I conclude all, with the saying of the Apostle to Ti­mothy, 2 Tim. 2. v. 7, 8. Consider what I say, and the Lord give thee understan­ding in all things: remember that Jesus Christ of the seed of David, was raised from the dead, according to my Gospell.

SEnt him to blesse you, &c. Christ did not take this honour to him­selfe to be the messenger of the Covenant; but was called, precisely called, called by name, as it is said of Cyrus; Call his name Emanuel; his name shall be called the Lord our righteousnesse; call his name Iesus. Called by name outwardly, and by nature inwardly sealed. Labour not for the meat which perisheth, but for that which endureth to everlasting life, which the sonne of man shall give unto you, for him hath God the Father sealed. Iohn 6.27. (i.) poured grace into his lips, all the treasures of wisdome and knowledge, Collof. 2.3. and maintained this full unction in its full vigor, to be present and equall alwaies alike, for quicknesse of understan­ding, [Page 34]and aptnesse to action, and to successe of action in all his underta­kings; which broad seale of Heaven God did put upon Christ, with as great delight as this state of worth, and so sent him in all fulnesse of endow­ments, and with all fulnesse of content and triumph: See all these Isa. 42.1. Behold my servant whom I uphold, mine elect in whom my soule delighteth: I have put my Spirit upon him, he shall bring forth judgement to the Centiles. Here is Christs Oyle, and his fresh Oyle, as the Psalmist hath the expression, to wit. Christs unction, and his upholding in this unction, to be equall in vigor at all times unto all actions; which diffe­renceth his unction from ours; for even a gracious heart amongst us, is very unequall in his abilities and per­formances; one day strong, another day weake; one day wise, and another day, and in another thing, a beast: and thirdly, here is the delight of the fa­ther in sealing the sonne, with this broad and beautifull seale, which is all the glory of his fathers house cast upon him; for what more could be done for Christ, to make him an effe­ctuall [Page 35]and honourable Saviour? And withall you have in this one verse one thing more, a pregnant proofe of this seale, [he shall] bring forth judgement to the Gentiles; this expression could not possibly follow at this height, if Christs, seale had not such glorious things in it as I have told you; if his unction were not upheld at this height, to be equall in his motion unto all un­dertakings, the necessary certainty of his productions would faile, or at least be in danger so to doe, that one could not with that freedome and boldnesse as here God doth, say this of Christ, behold he shall doe this, and he shall doe that. A like place for this great point, see Isa 45.13. I have raised him up in righteousnesse; and I will direct all his waies: here is Christs fresh Oyle, and I will direct all his waies: we though the people of God, and sealed to in our measure, yet in many of our waies are left of God unto our selves; Christ is in all his waies directed by his fa­ther; the dew of his youth is alwaies youthfull, alwaies under a full sayle of assistance of the Spirit that is upon him, and so alwaies equally able to [Page 36]any worke in our behalfe; or else this could not follow in the verse at this heighth which it doth—he shall build my City, and he shall let goe my cap­tives, &c. A like place to both these, as a glorious type of this glorious truth, is in Psal. 89.20, 21, 22, 23, &c. I have found David my servant, with my holy Oyle have I anoynted him; then observe in the next verse his fresh Oyle, and in what height of expression it is expressed. With whom my hand shall be established, mine arme also shall streng­then him, the enemy shall not exact upon him; I will beat down his foes before his face, and plague them that hate him, &c. I humbly conceive the glory of Christs unction to be here gloriously shadow­ed, with whom Gods hand was esta­blished, and by which made to all things invisible, as David to some things visible, still prosperous, and carrying all before him, as one and the same at the day of death for vigor and strength unto war, as when he first tooke the field.

Thus sent, Christ is able, certainly able to blesse: which is the next word to be opened. — Sent him to blesse [Page 37]you, &c. (i.) to restore the ruined con­dition of man. Bana, which signifies to build, is used by way of metaphor in the Old Testament, to signifie to blesse; to note, what properly it is for Christ to blesse man, to build up his ruined state [...] pull down all old pieces, and [...] and build up all from the ground new; not to leave this worke of pulling down old and rotten re­mainders, til all be down; and not ceasing building until all be made new, as right and tight, as beautifull and glorious as at first, and more; bigger roomes, bigger lights, better situa­tion and out-let. Elephas supposing Ioh to be like an old house rotten and ruinous outward and inward, observe what he saith, if thou return to the Al­mighty, thou shalt be built up, or blessed; thou shalt put away iniquity farre from thy Tabernacle.

But what blessednesse is, is mentio­ned in the following words; namely to have our sinnes pardoned, and our hearts changed, which doe insepara­bly goe together, and therefore one put to comprehend both, as here, To turn every one of you from your iniquities. [Page 38]The generality of the Jewes conver­sion is twice spoken of in one chapter. Rom. 11.26. And so all Israel shall be saved, as it is written, There shall come out of Sion a deliverer, and shall turn away ungodlinesse from Jacob▪ V. 32. for God hath concluded them a [...] [...] unbe­liefe, that he might have me [...] [...]n all. O the depth of the riches both of the wis­dome and knowledge of God, &c. Of which language the Prophets in the old Testament are full. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord; for they shall all know me, from the least of them to the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sinne no more. Ier. 31.34. And yet this con­version when it shall be accomplished, will not be so generall as strictly and individually to involve all; for many of the Jewes after these promises are ac­complished, notwithstanding the glo­rious testimony God shall then give of his Sonne, shal remaine in their unbe­liefe and rejection of him, as appeares by these Scriptures compared toge­ther. Dan. 12.1, 2. And there shall be a [Page 39]time of troubles, such as never was, and at that time thy people shall be delivered, every one that shall be found written in the book; and many of them that sleepe in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. To which adde V. 10. Many shall be purified and made white, and tried; but the wicked shall doe wickedly, and none of the wicked shall understand, but the wise shall understand. The Scripture cals the comming in of the Jewes a resurrection, so doth the Prophet here; but this resurrection will be but partiall; Many of them which sleep in the dust of the earth shall awake, and many shall be purified and made white; not all, but every one that is found written in the book; that is, the election of God will distinguish and carry it still, even then when they shall come in most plenty to Christ, like Doves to their windowes: some, and that a considerable number of these people, even then when Jesus Christ shall appeare to make this glorious re­surrection, wil notwithstanding all the glory that Christ shall come with to make his own welcome, stand stil [Page 40]in their unbeliefe and rejection of him, which then wil bring a dreadfull curse and separation upon them from that glorious Church; for no unclean thing shall abide in this cleare and Cristal Church; and this curse shall be as Cains curse and separation from that com­munion and Church wherein he was, and whereof such a visible member; and by this, as Cain, shall these wretches then be marked, and distinguished manifestly amongst men, to their everlasting shame and contempt. To strengthen this, take another Scrip­ture. Revel. 21.3, 4. &c. compared with the eighth chapter, speakes of the glo­rious state of the Iewes, which God wil hasten in his time. And I Iohn saw the holy City, new Ierusalem, comming down from God out of Heaven, prepared as a Bride adorned for her husband. And I heard a great noise out of Heaven, say­ing, behold the Tabernacle of God is with men, and be will dwell therein, and they shall be his people, and God himselfe shall be with them, and be their God; and he that sate upon the Throne said, Behold I make all things new, &c. he that overcommeth shall inherit all things, and I will be his [Page 41]God, and he shall be my sonne: but the fearfull and unbelieving, and the abomi­nable, and murtherers, and whoremon­gers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. Mr. Brightmans judgement upon this place, is, accor­ding to what I have said, that even then when the glorious state of the Iewes shall be, wil some of them be found in these lusts here mentioned, and so be cursed and separated, as I have said, from fellowship with them. Wherefore that expression, all Israel shall he saved, and so this expression in my Text, to turne every one of you, notes onely the great abundance which shal then be brought in; a great multitude, as the word is used, and concerning this very matter, Revel. 19.6. And I heard as it wer the voyce of [a great mul­titude] and a [...] the voyc [...] of many waters, and as the voyce of mighty thunderings, saying Hallelujah, [...] Lord God omni­poten [...] [...] [...]eth [...]le [...] u [...] be glad and rejoyce, and give honour to him, for the marriage of the Lambe is come, and his wife hath made her selfe ready, &c.

If this Text, as applied to the time of the Jewes second call, til the time of their fullest income and turning to God, cannot mean all; surely it cannot mean every one as applied to their first call, to which I thinke my Text doth properly belong. Christ was not sent to turn every one of this peo­ple; for he saith expressely to them in his ministery, that he came not to call the righteous, to be a Physitian to those were well: but came to call the poor, blinde, halt, maymed, some of the meanest outwardly and inwardly; poore, lost, self-condemned creatures, which is the meaning of that place, Isa. 59.20. And the Redeemer shall come to Sion, to them which turn from trans­gression in Jacob, saith the Lord. To them which turne from transgression; leshabei ad redeuntes, saith the originall; the redeemer shall come to turne them which are turning. There is a genera­tion of sinners which confesse they are what they are, dogges, divels, viler then any, in bonds and chaines, as the Prophet speakes of some that should come after Christ in chaines, Isa. 45.14, I am a Publican, a harlot, a covetous wretch, [Page 43]one that hath many devils in one, a lost creature if Christ doe not looke upon me: why these are redeuntes, sinners turning, and these is Christ come to turn and save: these are sin­ners, others are righteous; these are sick and diseased, and so would prize a Physitian; Lord, if thou canst doe any thing, help me, for I can doe no­thing; here doth Christ lend a hand, and a heart; and this is the visible in­stituted order of his way for the salva­tion of man.

Every one] is not here taken distri­butively, singula generuns: but colle­ctively, genera singulorum; some of every kinde, and of every ranke, &c. Christ healed every disease, saith the Scripture, (i.) diseases of every sort. All men are lyars, saith the Prophet; and every man is an hypocrite, saith ano­ther Prophet; (i.) all ranks of men, high and low, not simply and indivi­dually; for then he that said so had been a liar and an hypocrite to. And Aristotle himselfe in his Polit. lib. 2. cap. 2. shews the use of universall termes, that they are not sometimes in a strict sence universally to be taken, as you may [Page 44]see in the beginning of that Chapter, where speaking of the Greeke word [...], he saith that sometimes it doth mean every one individually, and sometimes not. The like may be said of this uni­versall terme in the Text [...], and so it must be carried here, or otherwise this Scripture would contradict others.

The Scriptures which would be o­therwise oppugned are these. Matth. 1.21. shall save his people, which surely notes some restriction. Isa. 52.15. So shall he sprinkle many Nations; he doth not say all. And Isa. 53.11. By his know­ledge shall my righteous servant justifie many; who these many be, see Iohn 6.37. All that the father giveth me shall come to me, and he that commeth to me I will in no wise cast out. Christ is said to save such as come to him for salvation; redeuntes as I said erewhile; but all doe not come to Christ, nor never wil, but onely such as the father hath given to Christ. As thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him. Iohn 17.20. Conversion is an actu­all life; and this Christ is said to give to those onely which the father hath [Page 45]given to him, (i.) to the elect.

And whereas it is said, That as in Adam we all die, so in Christ we shall all be made alive; and so consequently that Christ is sent to make all alive, and to turne every one to God: the Apostle an­swereth himselfe, writing to the Gala­tians, shewing that his meaning is not, that the efficacy of each, to wit, the first and second Adam, is in the same manner necessarily extensive; but saith, that the efficacy of the one in­deed is necessarily extensive; but the efficacy of the other extensive onely of free grace through faith, to them to whom Christ shall give this. But the Scripture hath concluded all under sinne, that the promise by the faith of Jesus might be given to them which be­lieve Gal. 3.22. All by Adam die, not that all by Christ should as necessarily be made alive; but that the free grace and promise of life may be given to those whom he shall please to enable to believe: so that the efficacy of the one is necessary, and the efficacy of the other, to wit, the death of the second Adam, voluntarily and wholy at Gods pleasure, and so argueth nothing [Page 46]against the sense and meaning which I give of my Text, every one onely to meane some. By this other Texts which in the letter sound as this that I have mentioned, and as the Text which I am upon doth, are to be expounded. God is in Christ reconciling the world to himselfe, that is, some of all sorts, Jews and Gentiles, who are given to Christ from eternity; Christ is to manifest the purpose of God from eternity to these, to die for them, to call them, to justifie them, sanctifie them, and glorifie them; and to none else, but put for their stumbling and their fall: and of this no reason to be given, but Gods wil, having such an absolute power over the creature, as the potter over the clay; nor wil he beare the striving of man in dispute to any fur­ther medium, then his wil. Let the potsherd strive with the potsherds of the earth, &c.

Finally, all may be resumed and rendered for the opening of this clause, in other words to the same effect. —To turn every one of you, (i.) who are by the purpose of God to be turned: and so the expression not stricty noting [Page 47]the universality of persons to be tur­ned, but the strict propriety of Christ in this worke of turning soules to God. Christ is to turne every one that is to be turned; this Christ which you so despise, and so little esteeme; not a soule amongst you can be turned and saved from your sinne, but by him. Thus doe many of the learned read and render these words: and thus doth Christ himselfe open that place, Isa. 54.13. And all thy children shall be taught of the Lord, &c. (i.) all which are taught, are taught by him, and can by none else come to learne unto life. Thus doth Christ explaine this place of the Prophet, as appeares by his words, Iohn 6.44, 45. No man can come to me, except the Father which hath sent me, draw him, and I will raise him up at the last day, as it is written in the Pro­phets, and they shall be all taught of God: (i.) all that are taught are taught of God, and none else can learn this my­stery of comming to Christ, and belie­ving on him, but such as are taught of God.

So that this clause of my Text, be­ing thus opened, the poynt you see to [Page 48]be stood upon, naturally ariseth to be this, Doct. That it is Christs proper work to turn sinners from their sinnes: a busi­nesse devolved by joynt consent upon him, the Father and the holy Spirit working in and by him, and no otherwaies, to this great end, the conversion and salvation of man. The Scriptures which concurre to this truth, are many, Isa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meeke; he hath sent me to bind up the broken hearted, to proclaime liberty to the captives, and the opening of the prison to them that are bound, &c. This place confirmes the point, and also what I have before said, that Christ is not sent to turne all, but a generation of sinners which are tur­ning; the meeke and broken in heart, (i.) such as are self condemned, and lie under the bleeding sence of their own wretched condition; prickt at heart with the sting of sinne, which may be, and yet in no actuall state of grace; to be Physician to these sick, wounded, bleeding, and dying ones, is Christs proper place and employment. To this [Page 49]may be added, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repen­tance to Israel, and forgivenesse of sinner. The like Scripture is, 1 Tim. 1.15. This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chiefe. 'Tis Christs proper worke you see, and his alone, to turn and save sin­ners from their sinnes.

The type of this read Rom. 9.10. When Rehecca also concerved by one, even by our father Isaac. But one in the bed, to wit, Jesus Christ, by whom the holy seed is begotten: Christ casts that im­mortall seed into her wombe, by which the generation of the new creature is made, and none but he; he begets, brings forth, and breeds up; hence called, the authour and finisher of our faith: and faith is called conversion, because indeed it is the formality of it Jesus said unto them, except you be con­verted and become as a little child, yee shall not enter into the Kingdome of Hea­ven. And then in the following words saith, Whoso shall offend one of these little ones which believe in me, Matth. 18.6. [Page 50]What he cals conversion before, Here he cals faith, because faith indeed is conversion; the soule crediting Christ in what the word saith of him, and so resigning it selfe wholly to him, to be ruled by him, and by his will, and not any longer by his own lusts and sinnes; and this is the turning of the soule from sinne, which my Text here speaks of. There are severall things in faith, to understand, to credit, to submit, and simply to submit; to submit as a childe, who doth not contend or dis­pute, but saith in his heart, my father bids be doe thus, and this is enough; and all these Christ workes in the soule, and none else. Christ enlightens the soule, shines into the heart, and makes it see what had never been told ef. Isa. 52.15. Christ meekens and hum­bles the soule, pricks the heart, lets out all those corrupt things which swel and pusse up the spirit against God: Christ takes off headinesse, rash­nesse, and bows the heart to hearken & consider; and then workes to wil, per­swades Iaphet, O that I had a dwelling in the tents of Shem, that I could believe on Jesus Christ, Who is he Lord, that I [Page 51]might believe on him? and then workes to doe, to trust in him to deny all and follow him: and now is the soule tur­ned from its sinnes.

But this is but in part. This state of soule is called a heart after Gods own: one in this world as Christ; which is not strictly to be taken, as if any whilst in this world were so pure and un­mixed in affection and action, as Christ, so separated from sinne▪ in his nature and life in this world, as he was; but it meaneth what a converted man is in his intention, in his endeavour, and in Gods acceptation. The heart truely turned to God, aimes and intends a course and motion in this world ex­actly like Christ, hath respect to all Christs commandements, without di­stinction of Great and little, as the Pharisees and hypocrites were wont to make; loves all, and would with all his heart, all his waies were so direct as to keepe all Gods statutes; to this height is his aime, his desire and endea­vour; for this he prayes, sighes, groans; and in this heavenly industry conti­nueth, runnes, and is not weary, that if by any meanes he might attaine the [Page 52]resurrection from the dead; and this in Gods acceptation, is a heart as Gods own, and holy as he is holy, and turned and separated from sinne as he.

If this be properly Christs work to turne you from your sinne, Ʋse. know upon whose shoulders God hath placed your hardest work, ye that are the people of God, and expect that he will goe thorough with it. The hardest worke of a Christian is to turn from his sinne, and beares more upon him then any thing: 'tis true that many things goe ill, but this goeth most to my heart; that sinne cleaves so fast unto me, saith a good soule. Why Christ will doe that wherein thy difficulty lies, he will subdue thine iniquities, and east thy sinne into the depth of the Sea, Mica. 7.19. he will break every bond, and re­move every weight which presseth down; greater is he that is in you, then the greatest corruption that is in you; the grace of Christ is suf­ficient to withstand what intices, and to destroy what intices; for this cause is Christ manifested to with­stand, yea to destroy the works of the Divell. Christ doth turn us from cor­ruption, [Page 53]to destroy it. The covenant is, that Christ shall set in our heart as a resiner, and purifier of Silver, and shall purifie thee as they doe those mettles, that thou mayst offer an offe­ring in righteousnesse, a pleasant offe­ring; and this being the covenant, every thing shall conduce to this fruit, the turning thy heart from thy sinne, (i.) the purging and refining of it, in­structions, corrections. I will turn mine hand upon thee, and purely purge away thy drosse, saith the Lord; therefore surely this hard worke will be down; Goliah will be slaine, and a little thing shall doe it. If Christ be long ere he doe a necessary work, it is probable that he will doe it very remarkably, with some pibble of the brook. with some Jaw-bone thrown by, will he smite to death at once heaps upon heaps, all that hath smote to death the peace and comfort of thy soule so long; not by might, or by strength, doth Christ doe this, that thine eye may be much sixed upon: but by a still blow within, by his Spirit, shall be the death of that which hath been the death of thy life hither­to. If Christ worke all our workes in [Page 54]us, surely this work which is all, the turning of the heart from sinne, he will not leave undone, he will purely purge thy soule, renew a right spirit within thee▪ 2 and thy very fall shall con­duce unto such a resurrection.

If this be the work of Christ, to turn sinner from their sinnes, then when Christ is about this work doe not hin­der him: he stands at the doore and knocks; yea more calls, To you O men I call; whoso is simple, let him turn in hi­ther: yea points, this is the way, walk in it: nay, and blocks up all other waies; sometimes crosses, and puni­shes the man in other courses, hedges him up, that he cannot finde his way; convinces, salts the soule with fire, makes the mans own heart condemne him▪ all this speakes Christ about his worke▪ to turn thee from thy sinne: and indeed if thou sinde these things, Christ is at his worke hard, O take heed of opposing and contradicting his glorious worke. Tis ordinary with men when conscience begins to awake, and to smite when the Spirit begins to stirre, to quench and stisle those things with more excesse of sinning, to stop [Page 55]their eares when the call of Christ be­gins to sound loud in their conscience, and so p [...]cke and pierce, and bring sinne to remembrance: why thou that thus doest art in league with sinne and death; thou wilt not be turned from thy sinne, therefore thou shalt die [...]rein; and thou shalt know in death that [...] was nigh thee, and this will aggravate thy doom, that the kingdom of God came so nigh thee: I was tra­velling with thee Christ will say, and thou couldst not beare the pangs of the birth; I was lancing thy wound, and thou couldst not endure it, I would have healed thee, and then thine iniquity broke out, then thou ragedst when I set thy sinnes in order before thee, and hadst rather be kild thy self, then that I should kill thy sin.

3 If this be the work of Christ, to turn sinners from their sinnes, let not Christ want worke; present your conditions unto him, and desire him to undertake them. Labour not for the meat which perisheth, but for that which endures to eve lasting life, which the sonne of man shall give unto you; for him hath the Father sealed, Joh. 6.22. That this is [Page 56]Christs work, should be made a ground of faith to us in going to him, for he is under the Law of his place, faithfull in all things to him that appointed him, [...], Non non ejiciam, saith the original. and sealed him: therefore he saith, He that comes to him, be will in no wise cast out, Joh. 6.37. And hence that of the Apostle, This is a faithfull saying, and worthy of all acceptation, that Christ came to save sinners, the chiefe of sin­ners. Let this point be of all accepta­tion unto you; you that have slaine Christ, and your own soules, yet think what Christ is made unto you, he is made to make you, to new make you who have marred your selves, and waites thus to be gracious & his meat and drinke is to be pulling such brands out of the fire, and to quench them before they be quite burnt. Christ is able to subdue all things to himself, & as willing. You have done thus & thus saith God▪ yet be not desperate; I Sam. 12 20. so say I to you, great sinners.

4 Finally, when I say this is the proper worke of Christ to turn people from their sinnes, it is not to be understood as if we should not be instrumentall in his hand: the effecting of this worke [Page 57]is indeed upon one, but the means in and by which he doth this, beares up­on many shoulders, Magistrates, Mi­nisters, yea every one that is turned, is by the law of that very condition, as converted, to labour to convert o­thers; and as advantages are more, so to be more instrumentall this way: generall calling, and particular calling, both sometimes engage this way. Of­fices in government have this scope to beare up God, and to beat down that and be a terror to that which would deface him. God hath a double power, by which he doth his great workes in this world, one secret and invisible, in which he alone is; of which see Gen. 1.4. And God saw the Light that it was good, and God divided between the light, and between the darknesse. Since this act of separation, light will not have com­munion with darknesse; being parted, they constantly keepe apart, oppose, and continually conflict and expell each other, and this is by a secret power of God invisible; and this is spi­ritualized by the Apostle, and applied to sinne and grace, 2 Cor. 6.14. What fellowship hath righteousnesse with un­righteousnesse? [Page 58]and what communion hath light with darknesse? That the heart is made of darknesse light, that these two are separated, and continually keepe so; that grace and corruption continually conflict, and are continu­ally contradictory; this is by a secret power of God invisible. But then God hath a visible power, these are all his Ordinances, Magistracy, Ministery; these are Jakin and Boas, the two ex­ternall pillars of all grace and good in this world; the pipes by which, and in which he conveyeth vigour and force against sinne, and unto good.

How persons in authority may be subservient to this great designe, to turne men from their sinnes, is set forth in two places, Gen. 4.7. If thou dost well, shalt thou not be obeyed? and shall not thy younger brother be subject to thee, and acknowledge thy birth-right, and be guided and ruled by thee? thus Ainsworth comments upon this place. Holinesse in men of place makes ma­jesty and terrour upon all unholinesse; cleare as the Sunne, and then terrible as an Army with Banners: be learned, yea, be holy, ye that sway the Scepter: [Page 59]or else ye will not be instrumentall in the hand of Christ, to turn men from sinne, but to draw them to it. The second Scripture is in the 2 Chron. 17. at the third and fourth verses; you have Iehosaphats holinesse, and answerably Gods owning of him. And the Lord was with Iehosaphat, because he walked in the first waies of his father David and sought not unto Balaant, but sought the Lord God of his father, and walked in his comman­dements: therefore the Lord established the Kingdome in his hand, and all Judah brought to Jehosaphat presents, and he had riches and honour in abundance, and his heart was listed up in the waies of the Lord. Also in the third yeer of his raigne he said to the Princes, even to Ben [...]ail, and to Obadiah, and to Zechariah, and to Nethanel, and to Micah, to teach in the Cities of Judah: and with them he sent Levites, even Shemajah and Nethaniah, and Zebadiah, &c. and they taught in Judah, and had the Law of the Lord with them, and went about throughout all the Cities of Judah, and taught the people. And the feare of the Lord fell upon all the Kingdomes of the Land that were round thout Iudah, so that they made no warre [Page 60]against Iehosaphat. Iehosaphats heart was lifted * up in the waies of the Lord, Gabah and here used to be of same force wi [...]h [...]he Hebrew [...] of Sarah principem se gessit, used of Iacob see Hos. 2.3, 4. (i.) he carried himselfe boldly and freely, without base feare and carnall respect: the word is Gabah, and of the same force with Sarah Principem se gessit, behaved himselfe Princely, in and for the waies of the Lord: this was for his personall holinesse; and how he improved his place and power to turn people from their sinnes, you have heard in Vers. 7, 8. and this brought plenty and peace round about.

Two things you see concern men in place, to subserve Christ in this great worke of turning sinners from their sinnes; to be holy themselves, and to plant the means of holinesse; neglect these, and reglect all, to bring peace and plenty into this poore Land. Wherefore stirre up your selves unto these things, and in this worke, tender not one place but all; England. Wales, Ireland. Gentiles, yea and the Jewes: think, if it be possible. how you may be instrumentall for the good of that forlorne people: and now you are removing guilt from the Land, that you would doe it throughly, and leave [Page 61]if possible none upon us, respecting Jew or Gentile. The Scriptures by which I would urge to this, are two; and of two sorts: one of promise, the other of severe threat. That of pro­mise is Isa. 32:20. Blessed are ye that sow beside all waters, that send forth thither the sect of the Oxe, and the Asse. 'Tis a blessed worke to be sowing beside all waters, to be propagating the Gospell every where, to be breaking up all grounds that lie fallow, and silling the world with weeds and tares; but to send forth thither the Ox and the Asse, that is painfull instruments to that poore people the Jews, to call upon that Shulamite returne, is peculiarly and eminently blessed: and the multipli­cation of this expression, Returne O Shulamite, return, returne, which Master Brightm [...]n applies to the Jewes, makes me to think, it is not a vaine repitition, but to intimate that various Gentile Nations, shall call that poore forlorne people to embrace Christ, (i.) contri­bute the utmost of their assistance, to bring that elder sister to returne to her first husband, that it may be much better with her then it is now; and O [Page 62]how gladly would I have England be the foremost in this blessed worke, to give the first call to the Shulamite, who were the first I am afraid, that gave sharpe repulse and expulse unto them. The other Scripture I would urge you with, is threatning to all that shall deale hardly with that people. Zach. 2.8, 9. For thus saith the Lord of Hosts, after the glory hath he sent me to the Nations which spoyled you; for he that toucheth you toucheth the apple of his eye: for behold, I will shake mine hand upon them, and they shall be a spoyle to their servants, and ye shall know that the Lord of hoasts hath sent me. After the glory hath he sent me to the Nations that spoyled you, (i.) after God hath accomplished the restitution of this people, who shall be the visible glory of all Nations; then will God visit all those Nations who have been injurious to this peo­ple, and by this people injured, be revenged upon them, like as Mordecai and his brethren upon Haman and his followers; for this remnant of Iacob shall be among the Gentiles in the midst of many people, as a Lyon among the beasts of the Forrest, as a young Lyon in the [Page 63]midst of the flocks of sheep or goats; the originall is either, who if he goe tho­rough, both treads it down, and teares it in pieces, and none can deliver. Mica. 5.8. To this agrees Mica. 4.13: Arise and thresh, O daughter of Zion, for I will make thy horne iron, and I will make thy hoofes brasse, and thou shalt beat in pieces many people, &c. Isa. 16.4. In mercy shall the throne be established. this is in that place added. I remember Gods speech to Moab, Let mine outcasts dwell with thee Moab; but it would not be, and answerably they smarted. The Jews are Gods outcasts; but surely we may collect from the threats that are made, to them which hardly use them, that Gods call to the Nations, as to Moab, that we would let his outcasts dwell with us, and dwell comfortably with us; and be as tender of injuring them, as of injuring the apple of our eye: for truely it is injury enough, that the guilt of Christs blood is upon them▪ uoon their soules; that loammi, the marke of Gaine a vagabond, is upon their foreheads; those which make these servants and slaves, shall be a spoile to their servants, as the Prophet speaks in the place before cited, (i.) shall be made so themselves by this peo­ple [Page 64]whom they have so used.

Consider you who are in places of power, how you are called in Scrip­ture, the whole stay of bread, and the whole stay of water. Isa. 3.1, 2, 3. and healers, and binders up, Isa. 3.7. and your salve, by which to heale and bind up, I have told you, namely to live holy, and to plant the meanes of holi­nesse among all people, Gentile and Jew; and short of this, surely you wil not be healers and binders up, and so have your name for naught. If you say, this is troublesome and costly, I wil answer, as the Prophet, Isa. 45.18 For thus saith the Lord, that created the Heavens, God himselfe that formed the Earth, and made it: he established it, he created it not in vaine, not to be empty, saith the originall; which rendring best answers the clause that followeth, he formed it to be inhabited, I am the Lord, &c. The earth was not made to be empty, saith the Prophet; if no part of the earth was made to be emp­ty and uselesse, then surely not the fat and fertile parts of the earth: you Londoners are watered with wealth, like Eden, the garden of God; you are [Page 65]the fat and fertile part of the Lands and therefore surely you are not made to be empty; fruitfull exhalations by the love of Christ, should be made and ascend from your full purses, and fall in dewes and silver-drops all the Land over, where poore barren places are, and people starved by thousands, in body and soule. Then for paines and labour, I would say this to you, 'tis easier to beare the burthen of duty upon our bodies, then to heare the burden of guilt for the neglect of duty, upon our soules. If the City and King­dome lie tumbling still in blindnesse and wickednesse, and no means used to serve Christs providence, to turn these poore creatures from their sins, where will all the sinnes of the King­dome lie) at whose doore, and how heavy? The cry and scrich of one lost soule started up in thy conscience, will more tug and waste thy spirits, then all other pains and travels we now exhort unto. A holy man bewailes much our condition, that we know not the reason of the originall names of many things, though we know our father Adam did name all things significantly: as why [Page 66]the day is called in Hebrew jom, See Ains worth on Gen. 1.5. and the night lailah: howbeit (saith he) ‘by affinity with other words it seemeth the day was named jom, of the tu­mult, stir, and businesse in it; and the night lailah, of the howling and yelling of wilde beasts in it.’ This day is jom, stir and businesse for God, all out and in action for him; and if thy day be not thus jom, thy night wil be lailah indeed, howling and yelling, which will be more paine to thy spirit, then any paine otherwise possibly can be. Then as for the day, 'tis observa­ble how the Scripture calleth it in the New Testament, [...]. [...], 2 Cor. 11.25. a night-day, ghnereb-boker, an evening-morning, in Daniel. It is used by the Apostle, and so by the Prophet, to note a naturall day, consisting of day and night. I may safely spiritua­lize this terme, and tell you at this time, that this is your day for worke, and it is a night-day, a day to take up day and night, if need be, for the glory of God, and the good of many. Or it is a night day, not all day; not jom, jom, as that glorious day is called, which they keepe above. Prov. 8.30. I [Page 67]was daily his delight; the originall is jom-jom, I was day-day his delight; Heaven is day-day: spend your night-day now faithfully for Christ, to turne sinners from their sinnes, and you shall shine as Starres; yea as the the Sunne in your day-day hereafter.