Gospel Reconciliation, Chapter 25
CHAP. 25. Chriſtians may looſe the aſſurance of their Peace with God through the weakneſs of their Faith. 1. Weakneſs, When they think the ſin they fall into, doth preſently cauſe an enmity between God and them. Object. What need Beleevers then be careful to avoid ſin? Anſwered. 2. Weakneſs, Judging Gods works as enmity againſt them.
FIrſt, Through the weakneſs of their Faith; and that in Two waies.
Weakneſs. 1.
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 unto them as unto an enemy. It's true, Carnall 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 wil be merciful to them ſtil, 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 dayly 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 diſhonor much the great work of God in Chriſt in the point of Reconciliation. ſurely it is as great a diſhonor 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 al is undone again: truly this were but a very poor Reconciliation. Suppoſe two that were at ods 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 ſhal watch the other, to take an advantage againſt the other, ſo as if there be but the leaſt offence committed, they ſhal be as great enemies one to another as before; this were but a poor Reconciliation. 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 come to think, that upon this ſin you have committed, the breach is made as wide as ever it was with God; What a diſhonor do you put upon Chriſt? What a Reconciliation hath Chriſt made for you? O! therefore beleeve 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 joynt, 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 joynt again; you wil conclude, this is no skilful Boneſetter. Chriſt came from Heaven for this very end, and purpoſe, that he might joyn 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 dayly 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 mid'ſt 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 honor God in it, and ſanctifie 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 feare, that, that reconciliation might be broken upon thy renewing of ſin. And the truth is; this is the ground why thoſe that have inlightned Conſciences, are ſo ful of feares, and doubts; thoſe indeed that have no inlightnings in them, are without any feare but the other are ful of doubts, and feares; 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 teares, and by their good meanings, as they think, and never bring in Chriſt; they never have been acquaynted with that great Miſtery of Godlineſs. Now, that peace with God that thou haſt got any way but by Gods revealing the work of his reconciling himſelfe to the world in Chriſt; that peace wil never hold long; but thou wilt be ready upon every temptation, upon every ſuggeſtion; upon every new ſin committed, to cal that peace into queſtion: But if thou haſt been rooted in Chriſt, and thy peace grounded upon that which is beyond al thy duties, and al thy teares, and prayers, nnd canſt look upon God as reconciled unto thee in Chriſt; this peace wil hold, and this may hold notwithſtanding abundance of ſins may remaine in the ſoul of one that is thus reconciled unto God. And therfore for your help, becauſe you may not upon every ſin cal 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 ſmal doth it. But now, here is the priviledg of a Beleiver; when thou art once a Beleiver, 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, 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 looke 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; 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 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 ſlaveiſh ſpirit, had they no other arguments to perſwade them from ſin, but this, that ſin would make God, and them enemies, it were ſomewhat. Men that object, and ſay; that Beleivers 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 deare boldly affirme this: that a Beleever 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 liveing after the fleſh, which the ſcripture ſpeakes of, which if Beleivers live in they ſhal die. You wil 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 wil keep them from doing in a conſtant way; they ſhal die; and ſo far they may apprehend eternal death were due unto them, if it were poſſible for them to fal into that condition, to live after the fleſh. But it is not true, that a Beleiver upon every ſin he committs ſhould be under the ſentence of death; for being once Beleevers 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 ſhal we ſay then? ſhal we continue in ſin that grace may abound? God forbid: How ſhal we that are dead to ſin, live any longer therein: and then follows. Even as ſin hath raigned unto death; ſo grace muſt raigne through righteouſneſs to eternal life. The Grace of God raigns, domineers over al things that come to oppoſe it; even over al our infirmities, over al our ſins; over whatſoever may ſeem to contradict it; the grace of God raigns; there is a domineering power in the grace of God over al things that would contradict it; but this is through Righteouſneſs. Thou haſt ſin in thee that would oppoſe Gods reconciling Grace; but it; …aigns notwithſtanding that ſin of thine, and it raigns to eternal life; it hath a raigning power to carry thee through al difficulties, and hinderances to eternal life; and al through the righteouſneſs of Chriſt. 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 Rom. 8.15. For you have not received the ſpirit of Bondage againe to feare. What is the ſpirit of Bondage? The ſpirit of Bondage that cauſeth feare at firſt; before one is a Beleever, 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 al the duties that thou haſt done; the ſpirit of God ſaith ſo to al unbeleivers and this cauſeth feare; but ſaith the Apoſtle; you have not received the ſpirit of Bondage to feare again; though perhaps thou mayeſt feare upon thy weakneſs, that God wil turne thine enemy upon every Breach: but the ſpirit of God ſaith not ſo, that thou art therefore accurſed but that ſpirit inableth thee to go to God as a Father to heale thy weakneſs, and to give thee power againſt them, and the Contrary is ſuch a miſtake as indeed is a great diſhonor 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. 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.
Weakneſs. 2.
The ſecond Weakneſs is this. When men that are godly are ready to judg of Gods works through their weakneſs, as works of enmity againſt them; not only of their waies towards God as an argument that God, and they are at enmity; but they are ready to judg al the adminiſtrations of Gods providence, as if they were the works of an enemy to them; as if God were in them, walking contrary to them: This is a great weakneſs, and diſhonor unto God. Let the wicked, and ungodly judg ſo if they Wil. As God ſaith; fury is not in me; who would ſet the briars, and the Thorns before him? he wil go through them. When God comes in outward waies of miſery; ungodly ones may look upon them as God walking in them contrary unto them; they may look upon al his works as the works of an enimy, and as one that intends their ruine, and deſtruction: they are to look upon every trouble, if it be but the leaſt diſtemper of their body as the beginnings of eternal wrath, and a making way for eternal miſery for ought they know. But they that are reconciled to God, it is their weakneſs if they ſhould look upon the greateſt affliction they meet withal as a work of Gods coming towards them as an enimy. No; you muſt know; that there is this power in your reconciliation with God in Chriſt; as
Firſt, That there is nothing that ever God doth towards you, that doth tend to everlaſting wrath, nothing, whatever it be. Here is thy comfort; that thou mayeſt build upon this; though thy affliction be ſore, and though they be long upon thy body, or eſtate; perhaps thou looſeſt al that thou haſt, and it may be God delivers thee up into the hand of thine enemies, and they trample upon thee as dirt; yet nothing of al this tends to eternal wrath. As on the contrary; though a wicked man may have a great many favors from God, and fruits of his patience; yet no wicked man hath ground to make ſuch an interpretation of any good thing he injoyes from God, as to think that this doth tend to his eternal good. So thoſe that are beleevers, though they meet with never ſo great afflictions; yet they have not ſufficient ground to make this interpretation of thoſe afflictions; that they tend to their utter undoing. And one would think that this were enough on the other ſide; for men to beleeve; that whatſoever afflictions they meet withal in this world; the wrath of God in al thoſe afflictions is taken away; they ſhal not tend to their ruine, and eeternal miſery: that though the afflictions themſelves may remaine yet the poyſon of every affliction, which is the wrath of God, is taken away by Chriſt. Nay, whatſoever befals us in this world; is ſo far from tending to eternal miſery, that it is, through the love of God tending to thy good: that which doth ſeem to be moſt croſs to thy deſires, yet, it is ſuch as tends to thy everlaſting good in Chriſt. And this, one would think is enough for the ſattisfaction of mens hearts in the point of afflictions. As what was delivered before may be enough concerning our freedome from the Law; So what I have now writ in being chaſtened for our ſins.
Take but theſe two things that no evil, no chaſtiſement that ſhal befal us, ſhal tend to our everlaſting miſery nay, nothing ſhal befal us, but it is out of love and tends to our eternal good. Theſe two being granted, one would thing, one might grant any thing elſe; that God may ſhew a fatherly diſpleaſure againſt us for our ſins though not as a revenging judg; that God may exerciſe his wiſdom that way, to mannifeſt his holineſs, and how he diſliks ſin &c. One would think this might ſafely be granted, granting the other two. And indeed theſe two and the other concerning the Law, al our divines that are Orthrodax grant, and theſe are enough to ſatisfie us about the free grace of God in Chriſt, and beleevers be throughly revited, and grounded in this, they may come to keep the aſſurance of their peace with God; for what ſhal hinder, either their ſins, or Gods afflictions; now neither of theſe ſhould hinder a beleevers peace, but that he may be able ſtil to preſerve it, looking upon God through Chriſt. This is concerning the looſing of the aſſurance of our peace through weakneſs.