A30581:451
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.
How shall we know that sin doth bring enmity between God and us?
How shal we know that sin doth bring enmity between God and us?
The Law tells you, cursed be every one that abides not in every thing that is written in the book of the law to do it. When we speak of Reconciliation there is implied enmity. I appeal to any of you (considering that God works with creatures according to the nature of creatures, he doth use to work (though above reason) yet in a rational way; he begins the work with those whom he intends to save: therefore how can we (in a rational way) tell what Reconciliation is; until we understand what an enmity sin hath made between God, and our souls. Is it possible to understand the sweetness of peace with God until we understand the danger of our estates that that we speak of the law, it is that? that is implied in the gospel, and that the revealing of the gospel may come with a more sweetness, and fullness into your hearts; O! that you would but carry this along with you ever when you hear any of the ministers speak any thing to you that hath any terror in it; do but persuade your souls of this; O! but this is in order to my peace with God; in order to show what a blessed and sweet saviour Jesus Christ is.
The Law tels you, cursed be every one that abides not in every thing that is written in the booke of the law to do it. When we speake of Reconciliation there is implied enmity. I appeal to any of you (considering that God works with creatures according to the nature of creatures, he doth use to worke (though above reason) yet in a rational way; he begins the work with those whom he intends to save: therefore how can wee (in a rational way) tel what Reconciliation is; until we understand what an enmity sin hath made between God, and our souls. Is it possible to understand the sweetnes of peace with God until we understand the danger of our estats that that we speake of the law, it is that? that is implyed in the gospel, and that the revealing of the gospel may come with a more sweetness, and fulness into your hearts; O! that you would but carry this along with you ever when you hear any of the ministers speak any thing to you that hath any terror in it; do but perswade your souls of this; O! but this is in order to my peace with God; in order to shewe what a blessed and sweet savior Jesus Christ is.
But others will say, the word of peace is committed unto you, why do you speak of war then?
But others wil say, the word of peace is committed unto you, why do you speak of war then?
T• that I answer but in a word, when we speak to you concerning war, what is our aim? what doth it tend to? But only this; that you may be willing to venture your selves, your lives and estates to maintain among you this word of Reconciliation; here is the end, were it not for this, we could quickly ⟨p. 277⟩hold our mouths, we should not hazard our selves so as we do to speak to you of such an argument; we are apparently, and any man (whose eyes are but half open) may see that if we be sluggish, and cowardly now, farewell the word of Reconciliation, the word of the Gospel is gone, we must not expect that that must be amongst us, and the posterity that is coming after. It may be some of you may know, that since God hath called a Parliament, and blessed it, as he hath don, never was the word of Reconciliation opened so clearly as it hath been: there hath Been some kind of preaching before with a deal of mixtures: but for that clear way of Reconciliation, your consciences may tell you that is hath not been so clearly opened.
T• that I answer but in a word, when we speak to you concerning war, what is our aime? what doth it tend to? But only this; that you may be willing to venture your selves, your lives and estates to maintain among you this word of Reconciliation; here is the end, were it not for this, we could quickly ⟨p. 277⟩hold our mouths, we should not hazard our selves so as we do to speake to you of such an argument; we are apparently, and any man (whose eyes are but halfe open) may see that if we be sluggish, and cowardly now, farewel the word of Reconciliation, the word of the Gospel is gone, we must not expect that that must be amongst us, and the posterity that is comming after. It may be some of you may know, that since God hath called a Parliament, and blessed it, as he hath don, never was the word of Reconciliation opened so clearly as it hath been: there hath Been some kinde of preaching before with a deal of mixtures: but for that clear way of Reconciliation, your consciences may tel you that is hath not been so cleerly opened.
Obj. But you will say, the Apostles they had the word of Reconciliation, and preached it to the people; but they did not preach to the people that they should maintain it by force of arms, But they taught people to suffer, and to lay down their lives, and not to take the sword into their hands.
Obj. But you wil say, the Apostles they had the word of Reconciliation, and preached it to the people; but they did not preach to the people that they should maintain it by force of armes, But they taught people to suffer, and to lay downe their lives, and not to take the sword into their hands.
Ans. This hath been answered again and again, and it is a most vain objection of the people. This objection seems to be strengthened partly from the thing it self: They say, religion should not be maintained by the sword, and secondly, the example of the primitive times.
Ans. This hath been answered again and again, and it is a most vain objection of the people. This objection seemes to be strengthned partly from the thing it selfe: They say, religion should not be maintained by the sword, and secondly, the example of the primitive tims.
First for religion, know, that the maintenance that is now by the sword in this cause, it is not merely for religion, but it is for our civil right, that we have to our religion. And this answer will answer both.
First for religion, know, that the maintenance that is now by the sword in this cause, it is not meerly for religion, but it is for our civil right, that we have to our religion. And this answer wil answer both.
For the Objection, that Religion should not be maintained by the sword, and that of the primitive time, I say, [the maintenance now of Religion] it is not for that (only) that the sword is taken up; the sword is not taken up merely for that, (as Religion) but for the civil right that we have to our Religion, which in the the primitive times, the Apostles had not, nor the Christians then: but now we live in such a Country wherein ⟨p. 278⟩we have civil right unto our Religion, as well as to our estates; we have not only right unto the profession of our Religion, (because God gives it us out of his good will) but we have it too by virtue of a civil right; by virtue of the Law of our common wealth: Look what right you have to your Houses, Lands, and Estates; you have the same right to your practice of Religion; This is the mercy of God towards England, rather than to other Countries; Now we take up Arms to defend our civil right, and let it be in what it will be, either to our Estates, or Houses, or Religion, or whatsoever it be, still it is a civil right; this is that that justifies this quarrel, and this is enough to stop the Mouths of any in this point, and to answer that argument about the primitive times. But I let this pass and come unto the next verse.
For the Objection, that Religion should not be maintained by the sword, and that of the primitive time, I say, [the maintenance now of Religion] it is not for that (only) that the sword is taken up; the sword is not taken up meerly for that, (as Religion) but for the civil right that we have to our Religion, which in the the primitive times, the Apostles had not, nor the Christians then: but now we live in such a Country wherin ⟨p. 278⟩we have civil right unto our Religion, as wel as to our estates; we have not only right unto the profession of our Religion, (because God gives it us out of his good wil) but we have it too by vertue of a civil right; by vertue of the Law of our common wealth: Look what right you have to your Houses, Lands, and Estates; you have the same right to your practice of Religion; This is the mercy of God towards England, rather than to other Countries; Now we take up Arms to defend our civil right, and let it be in what it wil be, either to our Estates, or Houses, or Religion, or whatsoever it be, stil it is a civil right; this is that that justifies this quarrel, and this is enough to stop the Mouths of any in this point, and to answer that argument about the primitive times. But I let this pass and come unto the next verse.
VERSE 20. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be you reconciled to God.
VERSE 20. Now then we are Embassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be you reconciled to God.
NOW we are Ambassadors. Mark, what rise the holy Apostle takes, saith he, God was in Christ reconciling the world unto himself; not imputing their trespasses unto them, and hath committed to us this word of Reconciliation. Now then we are Ambassadors. His spirit seems to be much moved in this; What? God reconciling the world unto himself? not imputing ⟨p. 279⟩their trespasses unto them? [Now then we we are Ambassadors for Christ] now then we have a great trust; now then we have a great charge; now then we are Ambassadors, not from any earthly great Prince, but from Jesus Christ himself. So that in these words you have these several points of Doctrine. I might cast them into these several conclusions.
NOW we are Embassadors. Mark, what rise the holy Apostle takes, saith he, God was in Christ reconciling the world unto himself; not imputing their trespasses unto them, and hath committed to us this word of Reconciliation. Now then we are Embassadors. His spirit seems to be much moved in this; What? God reconciling the world unto himself? not imputing ⟨p. 279⟩their trespasses unto them? [Now then we we are Embassadors for Christ] now then we have a great trust; now then we have a great charge; now then we are Embassadors, not from any earthly great Prince, but from Jesus Christ himself. So that in these words you have these several points of Doctrine. I might cast them into these several conclusions.
Doct. First, That the Ministers of the Gospel are Ambassadors of Christ.
Doct. First, That the Ministers of the Gospel are Embassadors of Christ.
Secondly, What they do in this their Embassage; It is as if God, and Christ did it, as though God did beseech you by us, so we pray you in Christs stead.
Thirdly, The Consideration of the Excellency of their Commission, and Embassage makes them wonderful careful to do what they are sent about, and very earnest in plying the work they are sent to do; Now we are Ambassadors, and as though God did beseech you by us, we pray you in Christs stead, be ye reconciled.
Thirdly, The Consideration of the Excellency of their Commission, and Embassage makes them wonderful careful to do what they are sent about, and very earnest in plying the work they are sent to do; Now we are Embassadors, and as though God did beseech you by us, we pray you in Christs stead, be ye reconciled.
Fourthly, That God and Jesus Christ are exceeding willing to be reconciled unto Sinners.
And that is the Fourth thing which is indeed the principal thing in the Text that is recorded. Now as the very ground of all that is intended in the Text.
And that is the Fourth thing which is indeed the principal thing in the Text that is recorded. Now as the very ground of al that is intended in the Text.
