These things being. premised, we come now to shew what God the Father hath done towards this business of reconciliation, how far he hath advanced it and set it forwards.

Now the main of his work was transacted secretly from everlasting, as we have it here also expressed to us, 1 Corinthians 5:19, 'God was in Christ.' He had said in the former verse, He hath actually reconciled us, believers, by Jesus Christ; but yet lest they should think that this was a business begun of late to be done by him, then 'when Christ died, and they were converted, he further says, that he hath made it his main business from all eternity, 'God was in Christ reconciling the world.'

And to this purpose the alteration of the phrase is observable, that speaking of actual reconciliation, as performed by Christ, and applied to them who were now believers, he saith, 'He hath reconciled us by Jesus Christ,' [Greek phrase]; but, speaking of this transaction from everlasting, he says [Greek phrase], 'God was in Christ reconciling the world.'

And it is the observation of a great divine, [Zanchy], though not upon this text, yet putting the difference between these two phrases, of what God is said to do in Christ and by Christ, as in many places they are used; that when God is said to reconcile in Christ, or the like, it implies and notes out those immanent acts of God in Christ; the preparation of all mercies and benefits we have by Christ, from him, and laying them up in him really for us in Christ, as in our head, in whom God looked upon us when we had no subsistence but in him; when God and he were alone plotting of all, framing of all that was after to be done by Christ for us, and applied unto us. But the particle by whom imports the actual performance of all this by Christ, and application of it to us, Ephesians 1:3,4, 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:' ver. 4, 'According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.' We are said to be blessed with all spiritual blessings in Christ, so that God was then a-justifying us in him, a-reconciling us in him.

And further to enlarge this notion, we may observe these three phrases severally used#&151; in Christ, for Christ, and through Christ.
1. In Christ, as here and elsewhere.
2. For Christ, as to you it is given to. suffer for Christ: Philippians 1:29, 'For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.'
3. Through Christ, as I am able to do all things through Christ: Philippians 4:13, 'I can do all things through Christ which strengtheneth me.'

1. When he says in Christ, he speaks of Christ as of a common head whom God looked at as such, when he endowed us with all blessings in him, by way of a covenant with him for us. 2. For Christ notes out Christ as the meritorious cause, for whose sake we obtain those blessings, for he was to purchase them.
3. And the third notes out Christ as the efficient cause, that dispenseth that grace, as a king, to us.

Let us therefore first begin with what God the Father hath done, who was the chiefest in that secret transaction between him and Christ from everlasting, which is the groundwork of all in the gospel, which is therefore said to have lain hid in God: Ephesians 3:9, 'And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.'

And we will begin at that which was the spring and first moving cause of all in him, and that is, his will and good pleasure.

First, He took up a strong purpose and resolution to reconcile some of the sons of men to him, though they would or should turn rebels against him; and this purpose began from him, and in him first. Hence the gathering together of all in one, that is, the uniting and knitting his church to himself in one head, who were scattered from him. The gaining and winning them in again is said to be the mystery of his will, and attributed to his good pleasure, whereof he gives no reason, but a purpose taken up in himself, even according to his good pleasure which he hath purposed in himself: Ephesians 1:9, 10, 'Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself::' ver. 10, 'That, in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.' Which he hath purposed in himself, that is, whereof there is no other motive nor first mover or occasioner, but himself, and this is there attributed chiefly to the Father.

To say no more; this he resolved upon, and would have effected, and this with infinite delight in the project of it, so as he should be gladder to see this business effected and brought about, than any that ever he should set his hand unto; his heart was more in it than in all things else. 'All things are of God,' but this above all.

And it was a great matter that he should pitch so peremptorily and resolutely on this course rather than any other, for he might have took up other purposes enough suitable and advantageous to his ends, but this pleased him above all other, Colossians 1:19, 20, 'For it pleased the Father, that in him should all fulness dwell,' ver. 20; 'And (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.' For these enemies he could have destroyed, and have been gloried in their just destruction. He was able enough to bear the loss of souls. What is it to him that the nations perish 2 He should not have weakened himself a whit by cutting off all the rebels, as kings do, whose glory consists in the multitude of their subjects., Neither had he any need of friends; he was happy enough afore they were, and could be as happy still without them. And if he would have friends, had he not the angels? that were constant friends to him, to delight in. One would think he should have prized their friendship more for the. faithfulness of it; and if he had a mind to others, he could have created now ones. But out of these very stones. he would have a new generation raised up, a seed of well-willers, or a generation of children to Abraham. And yet as God offered to Moses, he might have done in this our case, Numbers 14:12, 'I will smite. them with the pestilence, and disinherit them, and will make of thee a greater nation, and mightier than they.' God might have made the offer of all greatness and glory to Christ, and as for us, might have destroyed us one and all, and have packed us all to hell for rebels. He had prisons enough to have held us, which kings often want in a general rebellion; yea, and he would have been glorified in that our just destruction also. There was therefore no necessity put him upon this resolution, but his good pleasure, which was in himself, which made him say within himself of the sons of men, as in allusion to what is in Jeremiah 8:4, 1 Shall they fall, and not arise? shall he turn away, and not return?' His mind lingered after them, and he is glorified more in the services than the sufferings of men ; and he had angels enough already, thousand thousands, and ten thousand times ten thousands, and he would have Some men that should see his glory, bless him, and be blessed of him. He loves variety; to have two witnesses at least, he creates two worlds, heaven and earth, in them two several sorts of reasonable creatures as inhabitants; upon them he would shew two several ways of salvation, and all to shew his manifold wisdom: Ephesians 3:8-10, 'Unto me, who am less than the least of all :saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;' ver. 9, 'And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:' ver. 10, 'To the intent that now to the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.' And if you would further know, What should be the reason of this strange affection in our God, why? The Scripture gives it.

Our God being love, even love itself, 1 John 4:16, 'And we have known and believed the love God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.' Our God loving, where he sets his love, with an infinite love as himself is, which love of all things else in him he loves to shew the utmost of, and of all works, works of love have the most delight in them, therefore mercy is called his delight, his darling: Micah 7:18, 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.' Our God being thus love, and mercy his delight, he would gladly shew how well he could love creatures, he was most glad of the greatest opportunity to shew it; therefore he resolves upon this course, to reconcile enemies, whatsoever it should cost. And the more they should cost him, the gladder should they [he] be. The making of a thousand new friends could not have expressed so much love as the reconciling one enemy. To love and delight in friends, who had never wronged him, was too narrow, shallow, and slight a way. He had heights, depths, breadth of love: Ephesians 3:18, 'May be able to comprehend with all saints what is the breadth, and length, and depth, and height.' Which heights and depth of love he would make known, and which nothing but the depths of our misery could have drawn out.

And that this is the reason, see Rom. 5: 8, 10, ' But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us.' Ver. 10, 'For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.' God commends his love towards us, that whilst we were yet enemies, he gave his Son for us, not to be born only, but to die. Both our being sinners, and his giving his Son, commends or sets out his love; and that he might commend it, he pitcheth on this course. And that this love should be pitched upon men, not the angels that fell, it yet further commends his love. There were but two sorts of sinners whose sins could be taken away; and of the twain, who would not have thought but the fallen angels should have been propounded first, and have passed more easily? They were fairer and better creatures than we; and if he regarded service, one of them was able to do him more than a thousand of us. When he had bought us, he must be at a great deal of more trouble to preserve and tend us, than we were able ever to requite-in service and attendance upon him. He must allow us much of our time to sleep, and eat, and to be idle in; to refresh our bodies, and tend us as you would tend a child; rock us asleep every night, and make our beds in sickness; Psalm 41:3, 'The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness;' and feed us himself in due season. Whereas the angels, they could stand in his presence day and night, and not be weary. And, besides, the nature of the angels had been a fitter match a great deal for his Son. They are spirits, and so. in a nearer assimilation to him. Who ever thought he should close to match so low as with us? All this makes for us still the more love, for it was the more free. And the more unlikely it is that he could 'love such as we, the more his love is commended. The less we could do for him or for 'ourselves, the more it would appear he did for us. He is honoured more in our dependence than our service. He hath regard to the lowness of his spouse and handmaids, and lets the mighty go, principalities and powers; he loves still to prefer the younger, and make the elder serve them, Romans 9. The angels are ministering spirits for their good. Among men he culls out still the poor, the foolish, not many wise or noble; and he makes as unlikely a. choice amongst his creatures.