A30581:294
Gospel reconciliation, or, Christ's trumpet of peace to the world wherein is showed (besides many other gospel truth) ... that there was a breach made between God and man ... to which is added two sermons / by Jeremiah Burroughs.Gospel reconciliation, or, Christ's trumpet of peace to the world wherein is shewed (besides many other gospel truth) ... that there was a breach made between God and man ... to which is added two sermons / by Jeremiah Burroughs.
London: printed by Peter Cole, 1657
Title page typeset from the transcription.
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.
Hence then if our Reconciliation with God be such as hath been opened, and if it be wrought after that way; Then an other Use we may make of it is this. Namely: That all those that have any comfortable assurance that their peace is made with God, they are to prise it highly, and not easily, and lightly to loose the assurance of it; Why? Because it hath cost so much as it hath done, and it hath been wrought for them after such a strange manner as it hath been; the greatest work that ever God made; and wherein his wisdom, and goodness, and power hath been seen; now that which God hath set himself to work so powerfully in, to the end that he might accomplish it; and that which hath cost so dear as it hath done; that wherein so much of the mystery of Godliness is contained; surely then if we have obtained the assurance of it in our selves, we should highly prise it, and we should seek to preserve it, and not loose it; we know not how. I remember when we opened the excellency of ⟨p. 122⟩our Reconciliation with God and, what admirable fruits did flow from it; we had there a Use like unto this; that because it is so excellent we should preserve it and not let it go lightly, But now this Use is drawn from the way of Reconciliation, that it is a Reconciliation in Christ; and in indeed the argument falls more strongly upon us here then it did formerly, before, the argument was, that we should prise it because we have such comfort in our Reconciliation; because such admirable fruits do flow from it; because it is able to carry us through all troubles in the world. But now we must seek to preserve it, because we have it in Christ, because it is that which cost more then ten thousand worlds are worth; because God hath wrought so wonderfully to bring it about. Hath God therefore spoken peace to any of your souls? take heed that you turn not again to folly; Psalm: 85.8. I will hear what the Lord will say, for he will speak peace to his people and to his Saints; but let not them return again to folly. Hast thou gotten any comfortable persuasion that the Lord is reconciled unto them Christ; and God hath made thee to know that Reconciliation with him was a difficult work?
HEnce then if our Reconciliation with God be such as hath been opened, and if it be wrought after that way; Then an other Use we may make of it is this. Namely: That al those that have any comfortable assurance that their peace is made with God, they are to prise it highly, and not easily, and lightly to loose the assurance of it; Why? Because it hath cost so much as it hath done, and it hath been wrought for them after such a strange manner as it hath been; the greatest work that ever God made; and wherein his wisdome, and goodness, and power hath been seen; now that which God hath set himselfe to worke so powerfully in, to the end that he might acomplish it; and that which hath cost so dear as it hath done; that wherein so much of the mistery of Godliness is contained; suerly then if we have obtained the assurance of it in our selves, we should highly prise it, and we should seeke to preserve it, and not loose it; we know not how. I remember when we opened the excellency of ⟨p. 122⟩our Reconciliation with God and, what admirable fruits did flow fom it; we had there a Use like unto this; that because it is so excellent we should preserve it and not let it go lightly, But now this Use is drawn from the way of Reconciliation, that it is a Reconciliation in Christ; and in indeed the argument fals more strongly upon us here then it did formerly, before, the argument was, that we should prise it because we have such comfort in our Reconciliation; because such admirable fruits doe flow from it; because it is able to carry us through al troubles in the world. But now we must seek to preserve it, because we have it in Christ, because it is that which cost more then ten thousand worldes are worth; because God hath wrought so wonderfully to bring it ahout. Hath God therefore spoken peace to any of your souls? take heed that you turn not again to folly; Psalm: 85.8. I wil hear what the Lord wil say, for he wil speak peace to his people and to his Saints; but let not them return again to folly. Hast thou gotten any comfortable perswasion that the Lord is reconciled unto them Christ; and God hath made thee to know that Reconciliation with him was a difficult work?
it may be it cost you many tears, and prayers, and much trouble before you could get it, and a long time you were seeking of it in a Legal way, and crying unto God for his mercy to pardon your sins, and Seeking to him in that natural way; but then you could not have peace spoken to your hearts, but in time the Lord opened the mystery of Christ unto your souls, and then you sought Reconciliation with him in Christ, and you saw how that it was in his blood that your peace was made. Have you got peace in an Evangelical way through Christ? O! Make much of it; it is a precious Jewel in that it comes to you in such a way as this is; it cost God dear, and it may cost you dear; but whether it cost you dear or no; you may be sure it cost God dear, therefore make much of it, do not loose it: to loose it fully so as God should ⟨p. 123⟩again be•ome your enemy, that indeed you cannot do; but you may loose it in your apprehensions; you may loose the comfortable assurance of it.
it may be it cost you many tears, and prayers, and much trouble before you could get it, and a long time you were seeking of it in a Legal way, and crying unto God for his mercy to pardon your sins, and Seeking to him in that natural way; but then you could not have peace spoken to your hearts, but in time the Lord opened the mistery of Christ unto your souls, and then you sought Reconciliation with him in Christ, and you saw how that it was in his blood that your peace was made. Have you got peace in an Evangelical way through Christ? O! Make much of it; it is a precious Jewel in that it comes to you in such a way as this is; it cost God dear, and it may cost you dear; but whether it cost you dear or no; you may be sure it cost God dear, therfore make much of it, do not loose it: to loose it fully so as God should ⟨p. 123⟩again be•ome your enemy, that indeed you cannot do; but you may loose it in your apprehensions; you may loose the comfortable assurance of it.
There are Two ways that Christians may loose the comfortable assurance of their peace with God. First through the weakness of their faith, secondly through the sinfulness of their lives.
There are Two waies that Christians may loose the comfortable assurance of their peace with God. First through the weaknes of their faith, secondly through the sinfulnes of their lives.
First, Through the weakness of their Faith; and that in Two ways.
FIrst, Through the weakness of their Faith; and that in Two waies.
When they shall through their weakness think that that sin they fall into, or are overtaken with, doth presently cause an enmity between God, and them. I make no question but there are many souls that God is reconciled unto, and sometimes have had some comfort in the assurance of this reconciliation, and yet if at any time they be but overcome with the sinful distempers of their hearts, they presently think, that this puts an enmity between God, and them again, and they begin to look upon God as upon their enemy, and think that all the peace is broken between God, and them, and this makes such a Breach between God, and them, as that all that God hath done, is undone again, and now they think that God is against them in all his ways, and contrary ⟨p. 124⟩unto them as unto an enemy. It's true, Carnal hearts that do not understand what the difficulty is of making peace with God; or what a breach it is that sin makes between God, and the soul; they can sin, and sin, and sin, and yet think God will be merciful to them still, and never look upon their sin as enmity unto God, or upon God as an enemy unto them in regard of their sin. But take a poor soul that understands what sin is, and hath found it a hard thing to make peace between God, and himself, as soon as any sin overcomes such a soul, the daily weaknesses many times make him think that God is an enemy to him; and however he had good hopes before, yet the breach is again as wide, if not wider between God, and him as ever it was. Now by this know, you do dishonour much the great work of God in Christ in the point of Reconciliation. surely it is as great a dishonour as you can cast upon Christ; when he hath come to make Reconciliation between God, and you, and when he hath undertaken it, and done it so throughly as he hath; and when it cost him his very life to do it, yet when you apprehend this Reconciliation to be no otherwise, but that upon any offence, you think all is undone again: truly this were but a very poor Reconciliation. Suppose two that were at odds one with another, and a great breach hath been made between them; another comes and reconciles these two for the present, but yet so as that the one shall watch the other, to take an advantage against the other, so as if there be but the least offence committed, they shall be as great enemies one to another as before; this were but a poor Reconciliation.
When they shal through their weakness think that that sin they fall into, or are overtaken with, doth presently cause an enmity between God, and them. I make no question but there are many souls that God is reconciled unto, and somtimes have had some comfort in the assurance of this reconciliation, and yet if at any time they be but overcome with the sinful distempers of their hearts, they presently think, that this puts an enmity between God, and them again, and they begin to look upon God as upon their enemy, and think that all the peace is broken between God, and them, and this makes such a Breach between God, and them, as that al that God hath done, is undone again, and now they think that God is against them in all his waies, and contrary
So when you come to think, that upon every sin you commit, after you have had your peace made between God and you, though you can appeal unto God in the sincerity of your heart, that it is the greatest burden in the world to you, that you do thus sin against him, and you would think it the greatest mercy in the world to be delivered from that body of sin: yet, when you shall ⟨p. 125⟩come to think, that upon this sin you have committed, the breach is made as wide as ever it was with God; What a dishonour do you put upon Christ? What a Reconciliation hath Christ made for you? O! therefore believe that Christ hath made another manner of peace with God then so; and know, that it is not a peace that can so soon be broken. If a Bone-setter should set a Bone in your Body that were broken, or our of joint, and set it so that it is right for the present; but yet so too, that if you stir your arm, or leg, it is out of joint again; you will conclude, this is no skilful Bonesetter. Christ came from Heaven for this very end, and purpose, that he might join God, and us together, that he might make us one with God. Do you think that Christ hath only set us so together, as that upon every daily infirmity, we should be out with God again? No, certainly he hath set us strongly together, more strongly then ever we were, Adam in Innocency, when he was without sin, had not such a strong peace with God, as thou hast in the midst of thy sins. It is a truth; and though we cannot speak of such things without trembling, in regard we know how ready carnal hearts are to abuse them; yet this is a truth, and so I would have Christians to look upon it; to look upon the reconciliation that is made between God, and them, as a peace firmer then ever it was with Adam, and God, though Adam had no sin, and they have many sins, for Adam had it not in Christ; and therefore think upon it as such a Reconciliation as Christ hath wrought, and so honour God in it, and sanctify God in it. If indeed it were no other reconciliation then thou hast got by thy own prayers, or then thou hast got by thy own tears; then thou mightest fear, that, that reconciliation might be broken upon thy renewing of sin. And the truth is; this is the ground why those that have enlightened Consciences, are so full of fears, and doubts;
So when you come to think, that upon every sin you commit, after you have had your peace made between God and you, though you can appeal unto God in the sincerity of your heart, that it is the greatest burden in the world to you, that you do thus sin against him, and you would think it the greatest mercy in the world to be delivered from that body of sin: yet, when you shal
those indeed that have no enlightenings in them, are without any fear ⟨p. 126⟩but the other are full of doubts, and fears; and it is upon this ground; because that peace they have, is no other but that which they have gotten by their Prayers, and by their duties, and by their tears, and by their good meanings, as they think, and never bring in Christ; they never have been acquainted with that great Mystery of Godliness. Now, that peace with God that thou hast got any way but by Gods revealing the work of his reconciling himself to the world in Christ; that peace will never hold long; but thou wilt be ready upon every temptation, upon every suggestion; upon every new sin committed, to call that peace into question: But if thou hast been rooted in Christ, and thy peace grounded upon that which is beyond all thy duties, and all thy tears, and prayers, nnd canst look upon God as reconciled unto thee in Christ; this peace will hold, and this may hold notwithstanding abundance of sins may remain in the soul of one that is thus reconciled unto God. And therefore for your help, because you may not upon every sin call in question your reconciliation with God: know this; that being reconciled unto God, thou art not under the Law so as that every sin against the Law should put thee under the sentence, of eternal death: thou art not under the curse that doth threaten everlasting death to those that so sin. Here is the difference between one that is reconciled unto God, and an other that is not. One that is not reconciled unto God in Christ, is so under the Law, as every sin he commits, be it little, or great doth put him under the sentence, and curse of eternal death: the neglect of any duty, be it never so small doth it. But now, here is the privilege of a Believer; when thou art once a Believer, and so art in Jesus Christ; then the sins thou committest; those should indeed be for thy humiliation; but there is none of them that do put thee under the sentence of eternal death; neither upon this ground art thou to keep the Law: that is, to keep it so, as to think, ⟨p. 127⟩that if thou do it not, or that every breach of the Law should put thee under the sentence of eternal death. Indeed others that are under the Law, they must look to keep the Law, whether they be able or not; but the Law hath no power over thee that way, and thou art not upon that ground to keep it;
those indeed that have no inlightnings in them, are without any feare
and therefore thy sins which thou committest, do not put thee under the sentence of eternal death, as the sins of others do: there is no condemnation to them that are in Jesus Christ; & it is true of every moment, and instant of time, that there is no condemnation to them that are in Jesus Christ. I will give you another scripture for this, that is as clear as the other, though not perhaps so much taken notice of It is in Rom. 7.5. For when we were in the flesh, the motions of sin which were by the Law did work in our members to bring forth fruit unto death. Note the Motions of sin which were by the Law did work in our members; What did they do? they brought forth fruit; and fruit unto death; this the blessed Apostle saith was when we were in the flesh. But now being Believers; though we have the remainings, the motions of sin, yet they are not such as bring forth fruit unto death. None of the sins of Believers bring forth fruit unto death, for they are delivered from that power of the Law; that the Law cannot come with the sentence of death upon them. This is an high privilege of Believers; and the right knowledge of this would help us that we should not think, that our peace with God is so broken that God is our enemy through every sin which through humane frailty is committed.
and therefore thy sins which thou committest, do not put thee under the sententence of eternal death, as the sins of others do: there is no condemnation to them that are in Jesus Christ; & it is true of every moment, and instant of time, that there is no condemnation to them that are in Jesus Christ. I wil give you another scripture for this, that is as cleer as the other, though not perhaps so much taken notice of It is in Rom. 7.5. For when we were in the flesh, the motions of sin which were by the Law did worke in our members to bring forth fruit unto death. Note the Motions of sin which were by the Law did work in our members; What did they do? they brought forth fruite; and fruite unto death; this the blessed Apostle saith was when we were in the flesh. But now being Beleevers; though we have the remainings, the motions of sin, yet they are not such as bring forth fruit unto death. None of the sins of Beleivers bring forth fruite unto death, for they are delivered from that power of the Law; that the Law cannot come with the sentence of death upon them. This is an high priviledg of Beleevers; and the right knowledg of this would help us that we should not think, that our peace with God is so broken that God is our enemy through every sin which through humane frailty is committed.
Object. You will say; what need then Believers to be careful to avoid sin; may they not take liberty to walk as they list?
Object. You wil say; what need then Beleevers to be careful to avoid sin; may they not take liberty to walke as they list?
O! No; there are other arguments besides this. Indeed had they a slavish spirit, had they no other arguments to persuade them from sin, but this, that sin would make God, and them enemies, it were somewhat. ⟨p. 128⟩Men that object, and say; that Believers may do what they list because their peace with God cannot be broken: The truth is they themselves have slavish hearts; and they do not know the strength of other arguments to keep them from sin. I dear boldly affirm this: that a Believer should not upon the Commission of sin think, that therefore he is now under the sentence of death, if so be it be such a sin as may stand with the state of Grace, as many weaknesses, and frailties may; for there are some sins; as living after the flesh, which the scripture speaks of, which if Believers live in they shall die. You will say; what, can they perish eternally? yet this is made as a means to keep them from living after the flesh: But if they should come to live after the flesh which Gods grace will keep them from doing in a constant way; they shall die; and so far they may apprehend eternal death were due unto them, if it were possible for them to fall into that condition, to live after the flesh. But it is not true, that a Believer upon every sin he commits should be under the sentence of death; for being once Believers we are freed from the Law. And therefore the Apostle after he had spoken of the Law of God to the same purpose in Rom. 5. He answers this Objection. What shall we say then? shall we continue in sin that grace may abound? God forbid: How shall we that are dead to sin, live any longer therein: and then follows. Even as sin hath reigned unto death; so grace must reign through righteousness to eternal life. The Grace of God reigns, domineers over all things that come to oppose it; even over all our infirmities, over all our sins; over whatsoever may seem to contradict it; the grace of God reigns; there is a domineering power in the grace of God over all things that would contradict it; but this is through Righteousness. Thou hast sin in thee that would oppose Gods reconciling Grace; but it; reigns notwithstanding that sin of thine, and it reigns to eternal life; it hath a reigning power to carry thee ⟨p. 129⟩through all difficulties, and hinderances to eternal life; and all through the righteousness of Christ.
Therefore Believers that they may keep their peace with God, are to look upon all duties required in the Law as bound to do them; and that they are not freed from the duties the Law requires; their relation unto God redeeming of them, doth not take away their relation unto God as a Creator; still they are bound to God as a Creator; as well as a Redeemer: But they should look upon the Law as coming to them in the hand of Christ. It is an excellent speech which Luther hath for this O! how sweet (saith he) are the commandments of God unto us, when we receive them, not as they are in the Book; but as they are in the wounds of Christ? When we read the Commandments of God in the wounds of Christ, And receive them there; O! how sweet are they then? then we obey them out of sweet principles, not out of Legal respects, as if upon every Breach we should be brought under the sentence of eternal death, as we did before. This I take to be the meaning of that place in Rom. 8.15. For you have not received the spirit of Bondage again to fear. What is the spirit of Bondage? The spirit of Bondage that causeth fear at first; before one is a Believer, is this; either perfectly obey the Law, or Perish, saith the spirit, even the spirit of God, whether able, or no; you must obey every thing or die; and if thou hast sinned against the Law, thou art now accursed notwithstanding all the duties that thou hast done; the spirit of God saith so to all unbelievers and this causeth fear; but saith the Apostle; you have not received the spirit of Bondage to fear again; though perhaps thou mayest fear upon thy weakness, that God will turn thine enemy upon every Breach: but the spirit of God saith not so, that thou art therefore accursed but that spirit enableth thee to go to God as a Father to heal thy weakness, and to give thee power against them, and the Contrary is such a mistake as indeed is a great dishonour ⟨p. 130⟩to the work of God, reconciliation of God in Christ. We must put much upon that great work which God puts so much upon, and if we did, we might go up, and down in the world, with a world of comfort, and it would increase sanctification.
Therefore Beleevers that they may keep their peace with God, are to look upon al duties required in the Law as bound to do them; and that they are not freed from the duties the Law requires; their relation unto God redeeming of them, doth not take away their relation unto God as a Creator; stil they are bound to God as a Creator; as wel as a Redemer: But they should look upon the Law as comeing to them in the hand of Christ. It is an excellent speech which Luther hath for this O! how sweet (saith he) are the commandements of God unto us, when we receive them, not as they are in the Book; but as they are in the wounds of Christ? When we reade the Commandements of God in the wounds of Chrst, And receive them there; O! how sweet are they then? then we obey them out of sweet principles, not out of Legal respects, as if upon every Breach we should be brought under the sentence of eternal death, as we did before. This I take to be the meaning of that place in
Indeed to deny all kind of obligement of the Law to God, and to say that men are not bound to keep it, as God being their Creator &c there is an extreme vanity in it, but to give the Law that which is its due, and to give the Believer his due too; to show how far we are bound to it, and how far delivered from it, this is a great mystery of the Gospel and people should labour to understand it aright, and take heed, least out of a desire to apprehend the grace of God in Christ, we do not go too far in overthrowing our obligations to God by the Law. One would think, that this which I have delivered (if mens spirits were not very wanton) were enough, namely, that we are not under the sentence of condemnation, though we are not freed from the Law, and the duties thereof as God is our Creator, and we should think the grace of God magnified in this, and therefore thus far take hold, and make use of this Grace of God in Christ, as not to loose the comfort of it. This is the first weakness that hinders men from preserving the comfortable assurance of their peace with God.
Indeed to deny al kind of obleigment of the Law to God, and to say that men are not bound to keep it, as God being their Creator &c there is an exstream vanity in it, but to give the Law that which is its due, and to give the Beleever his due too; to shew how farr we are bound to it, and how far delivered from it, this is a great mistery of the Gospel and people should labor to understand it aright, and take heed, least out of a desire to apprehend the grace of God in Christ, we do not go too farr in ovrthrowing our obligations to God by the Law. One would think, that this which I have delivered (if mens spirits were not very wanton) were enough, namely, that we are not under the sentence of condemnation, though we are not freed from the Law, and the duties thereof as God is our Creator, and we should think the grace of God magnified in this, and therefore thus far take hold, and make use of this Grace of God in Christ, as not to loose the comfort of it. This is the first weakness that hinders men from preserveing the comfortable assurance of their peace with God.
