A30579:209
Gospel-conversation
Gospel-conversation: wherein is showed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Cripplegate, London. Being the third book published by Thomas Goodwin, William Greenhil, Sydrach Simpson, Philip Nigh, William Bridge, John Yates, William Adderly.Gospel-conversation: wherein is shewed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Criplegate, London. Being the third book published by Thomas Goodwyn, William Greenhil, Sydrach Simpson, Philip Nye, William Bridge, John Yates, William Adderly.
London: printed by Peter Cole, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, The Gospel of Christ it holds forth this, The infinite willingness of God to be at peace with man-kind, to be reconciled unto man, unto those who have offended him, yea to those who are enemies unto him: This is the scope of the Gospel, (a principal scope) I say God would in the Gospel make known to all the world his infinite willingness to be reconciled to such as have offended him: Indeed without the Gospel we might apprehend ⟨p. 64⟩this, that the Lord is a God that is full of goodness, that He is good and doth good, that all good is in him; but to apprehend God to be such a God of peace, so infinitely set upon it, (as I may so say) to be reconciled to such as are enemies, could never have been known but by this Gospel of Christ; herein we find that though there was an infinite difference between God and man, between Heaven and Earth through our sinning sin, yet the Lord was willing to be reconciled, yea though the offence of man was exceeding great so that it cried for vengeance, yet he was pleased wonderfully to condescend to make a peace with him: Yea though the Lord had man under his power and could do what He pleased with him, He had His enemy under His feet, and might have broken him all to pieces with His iron-rod as a Potters vessel (which when it is broken can never be made whole again) yet He was willing to be reconciled.
Secondly, The Gospel of Christ it holds forth this, The infinit willingness of God to be at peace with man-kind, to be reconciled unto man, unto those who have offended him, yea to those who are enemies unto him: This is the scope of the Gospel, (a principal scope) I say God would in the Gospel make known to all the world his infinite willingness to be reconcil'd to such as have offended him: Indeed without the Gospel we might apprehend ⟨p. 64⟩this, that the Lord is a God that is full of goodness, that He is good and doth good, that all good is in him; but to apprehend God to be such a God of peace, so infinitely set upon it, (as I may so say) to be reconciled to such as are enemies, could never have been known but by this Gospel of Christ; herein we find that though there was an infinite difference between God and man, between Heaven and Earth through our sinning sin, yet the Lord was willing to be reconciled, yea though the offence of man was exceeding great so that it cried for vengance, yet he was pleased wonderfully to condescend to make a peace with him: Yea though the Lord had man under his power and could do what He pleased with him, He had His enemy under His feet, and might have broken him all to pieces with His iron-rod as a Potters vessel (which when it is broken can never be made whol again) yet He was willing to be reconciled.