The Christian Completely Armed, Lecture 14
EPHES. 6. 14. foreign Lect. 14. Janu. 9. 1649.foreign.
IN theſe words we have the third piece of the ſpiritual Armour, The preparation of the Goſpel of peace. In which we ſhall conſider of theſe three things. 1. The Epithite given to the Goſpel, Evangelium pacis. 2. The Armour it ſelf, The preparation of the Goſpel. 3. The Subject of this Armour, the part of the body upon which it is to be put, the Feet. I ſhall at this time onelyonly go over the firſt of theſe; viz. The Commendation given to the Goſpel, And it teacheth us this leſſon: viz.
That the Goſpel is a Goſpel of peace.Doctrine.
In the opening of which Doctrine I ſhall 1. ſhew you what the Goſpel is. 2. What peace this is. 3. How the Goſpel is a Goſpel of peace. 4. Anſwer an Objection againſt it.
1. The Goſpel, according to the notation of the word ſignifieth, good news, glad tydings, ſo the greek word foreign, and ſo the hebrew word Deſporah ſignifieth: it is here uſed to ſet forth the joyful tidings of ſalvation by Jeſus Chriſt, firſt preached to Adam in Paradiſe by God himſelf, Gen. 3. 15. afterwards by the Prophets, by Jeſus Chriſt himſelf and his Apoſtles. The Doctrine of free grace and obtaining righteouſneſs by faith in Chriſt without the works of the Law Its called in the Scripture ſometimes, The word of Gods grace, Acts 14. 3. becauſe it doth reveal the riches of Gods grace to the children of men for their ſalvation: Sometimes its called, the word of faith, Rom. 10. 8. becauſe it holds out faith in Chriſt as the inſtrumental cauſe of our ſalvation. Sometimes its called, the grace of God, Titus 2. 11. Sometimes its called, the myſtery of Chriſt, Epheſ. 3. 4. becauſe it doth reveal Jeſus Chriſt to the ſons of men in his perſon, natures, offices, benefits conveyed by him to ſuch as beleive Sometimes, the hidden wiſdom of God, 1 Cor. 2. 7. Its wiſdom, becauſe it contains the wiſe deſign and plot of God for the ſaving of ſinners: And its hidden, becauſe it was from eternity hidden in the ſecret counſels of God, till he was pleaſed to make it known to Adam, and becauſe Rom. 16. 25.it is ſtill hidden from many who have not the knowledge of it, and becauſe many, who know it in the letter, do not ſavingly embrace and entertain it. Sometimes its called, the word of life, Phil. 2. 16. becauſe by the right beleiving of it men are tranſlated from the ſtate of death to the ſtate of life. Sometimes, the unſearchable riches of Chriſt, Epheſ. 3. 8. becauſe in this ſhop it is, that all thoſe riches are laid abroad to the view of men. Sometimes its called, the good word of God, Hebr, 6 5. Every word of God is good, the Law is a good word, all the threatnings are good, they come from him who is good, the matter of them is good, the end of them is good, but the Goſpel is by way of eminency called, the good word, becauſe the greateſt goodneſs and mercy that God ever manifeſted to his creatures is contained in the Goſpel. God was very good to man in creation, the goodneſs of God was expreſſed in the Covenant of works, but the higheſt expreſſion of goodneſs and love lies in the Goſpel. And in the Text its called, the Goſpel of peace, the reaſon of which we ſhall ſee when we have done with the next particle: viz.
2. What peace is here meant. There is a threefold peace. 1. Peace with the Creature, of this Eliphaz in Job ſpeaks, Chap. 5. 23. Thou ſhalt be in league with the ſtones of the field, and the beaſts of the field ſhall be in peace with thee. He is ſaid to be at peace with the Creatures, who is in ſuch a condition, that no Creature can be an inſtrument of his hurt, but all creatures are inſtruments of his good and ſerviceable to him for his advantage. All things are yours, things preſent and things to come. 1 Cor. 3. 21, 22. 2. Peace with a mans ſelf. Peace of conſcience, of this the Apoſtle ſpeaks, Rom. 15. 13. The God of hope fill you with all joy and peace in believing. This peace is a fruit and conſequence of faith; of this our Saviour ſpeaks, Math. 11. 28. Come unto me, &c. and ye ſhall find reſt to your ſoules. When the ſoul apprehending the pardon of ſin, and aſſurance of Gods love, is freed from thoſe fears and horrors which attend unjuſtified ſinners. 3. Peace with God. Which is nothing elſe but Reconciliation with God through Jeſus Chriſt, of which the Apoſtle ſpeaks, Rom. 5. 1. Being juſtified by faith, we have peace with God through our Lord Jeſus Chriſt,
For the underſtanding of this we are to conſider man in his threefold ſtate.
1. In the ſtate of Innocency. In this ſtate man had peace and communion with God: God and man were united in a Covenant of friendſhip. There was nothing but Amicableneſs between God and man: man was able to know God as the chief good. To will God as the laſt end of all. To give God the glory of his works actively. To converſe with God. There was nothing in him oppoſite to God, or in God, till man by ſin on his part had made a breach.
2. In the ſtate of corruption, or the fallen eſtate of man. This is a ſtate of enmity and wrath, God and man in this ſtate are at deadly fewd one with another. They are ſaid to be afarre off from God; they are ſaid to be, without hope and without God in the world, Epheſ. 2. 12. Sin hath made ſuch a wide diſtance, that there is no hopes for God and man to come together as friends, untill ſome meanes be uſed for the removal of this diſtance. This is the ſtate in which all unregenerate perſons are, The wrath of God abideth on them, John 3. 36. In this ſtate man is oppoſite to God, His nature is oppoſite to God, His wayes are contrary to God. His heart is full of hatred to him. And in this ſtate God hath put man under Rom. 1. 30.the curſe, and is reſolved to have his envy out of him.
3. In the ſtate of Graee or regeneration. This is a ſtate of reconciliation. It conſiſts in theſe four things.
1. The wrath and diſpleaſure on Gods part is quite done away, ſo that he loves the perſons and carrieth no indignation in his breaſt againſt them.
Some think that there is no reall wrath in God towards the veſſels of election, while they are in their natural condition, onelyonly it is ſo in the apprehenſion of the elect, and that reconciliation is begun when they apprehend it.
But certain it is, that there is not onelyonly an apprehenſion of Gods wrath, but they are really under Gods wrath, God hath really put them under the creatures, and under the curſe of the Law.
Jeſus Chriſt was not onelyonly in apprehenſion, but really under the wrath of God; he was really made a curſe, Gal. 3. 13. God put him under the Law, to be dealt withal as thoſe that are under the Law.
Now by reconciliation this wrath is done away. Yet doth not this imply any change in God, for God is to be conſidered two wayes.
1. As he is in himſelf. And ſo he hath not ſeveral things in him. Thoſe inward acts of God are his Being, and there are not ſeveral Attributes in him, &c.
2. As he is pleaſed to manifeſt himſelf in his ſeveral wayes and workings towards his Creatures, in this reſpect, according as the Creature is in himſelf, ſo is Gods reflection upon the Creature; (as the Sun through the glaſs ſhines according to the colour of the glaſs.) Now it implies no mutation in Gods Being to expreſs himſelf diverſly in his working towards the Creatures, according to their different condition.
2. God takes away the enmity that is naturally in the hearts of men, and ſo makes them willing to accept of Reconciliation, and to be at peace with him.
3. There is a ſolemn league and covenant made, wherein God and man joyn together, which the Scripture cals a Covenant of Grace, Hoſea 2. 19, 02.
4. There is mutual friendſhip and delight between God and the Creature, whereby God communicates his good unto the Creature, and the Creature communicates his good of love, fear, ſervice and obedience unto God. God ſaith to the Creature, I will be thy God; the Creature ſaith to God, behold I am thy ſervant, thy ſubject, to honour, obey, ſerve thee for ever.
Now this Peace is wrought in and by Jeſus Chriſt, by way of tranſaction with the Father, and that after this manner.
1. He is willing to be charged with our debt. 2. He is willing to ſatisfie the fulleſt demands of Divine wrath and juſtice for our debt, Iſa. 53. 10. 3. He undertakes alſo to bring poor Creatures to ſubmit to God, to love him, to fear him, to give up themſelves to be ruled and governed by him; of which the Apoſtle ſpeaks plainly, Coloſ. 1. 20, 21, 22. And (having made peace through the bloud of his croſs) by him to reconcile all things to himſelf: by him, I ſay, whether things in heaven or things in earth. And you that were ſometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his fleſh, through death, to preſent you holy and unblameable, and unreprovable in his ſight. Ieſus Chriſt did as well undertake to make the elect unblameable as to free them from condemnation.
Now though the Goſpell be called a Goſpell of peace in reſpect of all theſe, yet this laſt is principally to be underſtood in this place, the two former are but effects and conſequences of this. The Goſpel is a Goſpel of Reconciliation, ſo the Apoſtle cals it, 2 Cor. 5. 19.
3. In what reſpects is the Goſpel a Goſpel of peace.
1. In regard of Diſcovery and manifeſtation. The Goſpel is that which makes known this peace unto the ſons of men. As the Apoſtle ſpeaks, Rom. 1. 27. Therein is the righteouſneſs of God revealed from faith to faith. As life and immortality is brought to light by the Goſpel, 2 Timothy 1. 10. ſo is peace and reconciliation. The Goſpel is that ſilver Trumpet by which this Jubile of peace is proclaimed to the world. Acts 10. 36. The word which God ſent unto the children of Iſrael, preaching peace by Jeſus Chriſt. It is the Goſpel which preacheth this peace to men. The world was never acquainted with this peace till the Goſpel of God came to their eares. The Nations that want the Goſpel are meer ſtrangers to this peace. Luke 1. 79. It is the light of the Goſpel that guides mens feet into the way of this peace.
2. In regard of Conveyance and Communication. The Goſpel doth not onelyonly barely publiſh, but doth actually work this peace. It is by the Spirit of God, through the preaching of the Goſpel, that the hearts of men are inclined to accept of this peace. Pſal. 110. 2. 3. The Lord ſhall ſend the rod of his ſtrength out of Zion, i. e. the Goſpel, and then it followeth, Thy people ſhall be willing in the day of thy power; when the rod of Gods ſtrength comes effectually to work upon the ſoul, then is the unwilling ſoul made willing.
3. Inregard of Conſervation. The Goſpel is the Ark, wherein are kept all the Articles and Agreements between God and man. All the tranſactions between God and Chriſt, for the making of this peace are preſerved and kept ſafe in the Goſpel. This is the golden pot, wherein this Manna is preſerved for all the generations of the Church.
4. In regard of Recovery. When the ſoul that is reconciled to God hath loſt the ſenſe and apprehenſion of its peace with God, it doth by the ſtudying and hearing of the Goſpel, require and recover the aſſurance of its former Peace.
5. In regard of Confirmation. The Goſpel ſeals and confirms this peace.
4, I ſhall now anſwer one Objection: viz. that of our Saviour, Math. 10. 34. Think not that I am come to ſend peace on earth, I came not to ſend peace but a ſword, for I am come to ſet a man at variance againſt his father, &c. and we ſee by experience; that where the Goſpel comes, diviſions, contentions and quarrellings do preſently ariſe, &c. Luke 12. 49. I am come to ſend fire on the earth, and what would I if it be already kindled? Hence ſome have prophanely wiſhed the Bible burnt, as the great Incendiary of the world.
Sol. Theſe Contentions are not the naturall effects of the Goſpel, for it doth naturally work peace and amity, The Wiſdom which is from above is firſt pure and then peaceable, &c. Jam. 3. 17. but they ariſe accidentally from the Goſpel. The Goſpel meets with the luſts and corruptions of mens hearts, and theſe being awakened breed contentions. The Devil he is inraged againſt the Goſpel, and therefore he ſtirs up mens corruptions to make head againſt it. The Goſpel cals upon men to be ſtrict, holy, to deny themſelves, &c. the natural heart abhors this, and ſo becomes, not onelyonly diſobedient, but contentious, Rom. 2. 8.
The Goſpel is the cauſe of Contentions, as meat is the cauſe of ill humours. The naturall property of it is to nouriſh, &c. but becauſe it meets with a diſeaſed ſtomack, it accidentally weakens. Or as a good phyſick is the cauſe of ſickneſſes, &c.
1. Ʋſe. Information. We may from hence draw many concluſions: Viz.
1. This ſhews the pretiouſneſs and glory of the Goſpel. The Apoſtle cals it a glorious Goſpel, 1 Tim. 1. 11. The miniſtry of the Law was glorious, but the Goſpel is much more glorious: vid. 2 Cor. 3, 7, 8, 9, 10, 11. Many things there are that proclaim the glorious excellency of the Goſpel: I ſhall not inſtance in any other than what is in the Text; Its a Goſpel of peace. Peace is a glorious thing, the loweſt of all kinds of peace is one of the greateſt of outward bleſſings, peace with men. Its that which often in Scripture comprehends all outward bleſſings. Its the breeder and preſerver of all outward happineſs; plenty is the daughter of peace, Micah 4. 3. Its the ſweetner of all outward mercies. Peace is as ſalt to meat, as the light to the World. How much more glorious is this peace, Peace with God? The peace of conſcience is a peace tranſcending humane underſtanding, Phil. 4 7. and that is but the fruit of this peace.
2. That the miniſtey of the Goſpel is a glorious miniſtry. They are the Ambaſſadors of the Goſpel of peace. Iſai, 62. 7. How beautiful upon the mounts are the feet of them that bring glad tidings, that publiſh peace. The word of reconciliation is committed to them, 2 Cor. 5. 19. Ambaſſadors of warre are unwelcome meſſengers to all Nations, but thoſe that come to proclaim peace are kindly received. And yet a wretched world is as weary of the miniſtry of the Goſpel, as if it were the miniſtration of death: Moſt do as the Gadarenes did by Chriſt, intreat them to depart out of their coaſts. Noah was glad when the Dove came with an olive branch: if the peace of the Goſpel had more place in the hearts of men, the publiſhers of it would have more reſpect.
3. That the profeſſors of the Goſpel ſhould be of peaceable diſpoſitions. The Goſpel when it comes with power makes men like it ſelf; it tames and ſweetens the ſpirits of men; makes rough places ſmooth, men of rough, boyſtrous and fierce ſpirits to become gentle, Iſai. 11. 6, 7, 8, 9. Implacableneſs and violence of Spirit as it doth much diſhonour the Goſpel of peace, ſo is it a frame altogether anti-evangelical. The Goſpel hath no leaven or ſourneſs in it, and he who profeſſeth the Goſpel ſhould be ſo likewiſe: If ye have heard him, and have been taught by him as the truth is in Jeſus, put away malice, &c. Epheſ. 4. 21, 31. Whereſoever the Goſpel comes with efficacy and power, it doth imprint upon the ſoul its own image, Rom. 6. 17. But God be thanked, that ye were the ſervants of ſin: but ye have obeyed from the heart that form of doctrine, which was delivered to you. As the Goſpel is holy, ſo ſhould the profeſſors of it be holy. As the Goſpel is heavenly, ſo ſhould the profeſſors of it be heavenly: and as the Goſpel is a Goſpel of peace, ſo they that profeſs it ſhould be men of peace. The Apoſtle deſires the Philippiane, that their converſation might be as becometh the Goſpel, Phil. 1. 27. A peaceable converſation is a Goſpel▪like converſation.
4. This lets us ſee what a great loſs it is to be deprived of the Goſpel. Its threatned in the Scripture as one of the ſoreſt judgements, Math 21. 43. The Kingdom of God ſhall be taken from you, &c. Its a great loſs to looſe the loweſt kind of peace, Rev. 6. 4. much more to looſe the Goſpel which conveyes the higheſt peace. You that are unreconciled, if the Goſpel go, you are like to die in your enmity; and you that are reconciled, will have no ordinary meanes left you, either of preſerving or renewing the aſſurance of your reconciliation.
5. This lets us ſee why it is that Satan is ſuch an enemy to the ſpreading of the Goſpel. In all ages we find, that his great plot hath been, either to remove or to corrupt the Goſpel. All the falſe Teachers which aroſe in the Goſpel Churches were raiſed for this end: he hath ſtirred up Hereticks and Tyrants in every age to blow out the Goſpel. I would have come to you once and again, but Satan hindred, 1 Theſ. 2. 18. vid. Acts 13. 50. Acts 14. 2, &c. Still when the Goſpel came perſecution followed, Acts 16. 16. &c. the reaſon, the Goſpel is a Goſpel of peace, and Satan would keep men unreconciled.
6. Great cauſe of thankfulneſs for the enjoyment of the Goſpel.
USE. II.Lect. 15. Janu. 16. 1649.
Examination. Let all try whether they have an intereſt in this peace, which is publiſhed in, and confirmed by the Goſpel.
VVHether the Goſpel have wrought this great work between God and them, that they can ſay God and they are at peace. Its neceſſary to make this inquiry. 1. Becauſe all men by nature are under wrath and enmity, Eph. 2. 2. 2. Becauſe its very natural to the ſons of men to ſuppoſe and conclude, that God and they are at peace, eſpecially ſuch as have lived under the Goſpel of peace.
Before I come to poſitive evidences, I ſhall diſcover ſome miſtakes or falſe reaſonings about this peace; and they are of two ſorts. 1. Such as are made evidences of peace, and are not, theſe concern wicked men. 2. Such as the godly are under, arguing thoſe things to be evidences of want of peace which are not ſo.
For the former.
1. No man can argue that he is at peace with God, becauſe of the enjoyment of outward common Priviledges. As Baptiſme, the admiſſion of a perſon to the Lords Table. This was the Argument of the Jews, which was often rejected, both by the Prophets, by Jobn Baptiſt, and Chriſt himſelf: vide Jerem. 7. 4, &c. Truſt not in lying words, Math. 3. 9. 10. Think not to ſay within your ſelves, we have Abraham to our father, &c. John 8. 33. We be Abrahams ſeed, and were never in bondage, &c. The Scripture cuts off this kind of reaſoning in many places, Rom. 2. all; he is not a Jew, &c. Circumciſion and uncircumciſion make no difference in this matter. Jerem. 9. 25, 26. Thou maiſt enjoy all the outward priviledges of the friends of God, and yet live and die in enmity: So did Iſhmael, Saul, Judas, Simon Magus, and yet had neither part nor lot in this matter.
2. No man can argue that he is at peace with God, becauſe of outward Profeſsion. The worſt of men may attain to this. Judas was one that made a Profeſſion, he was an Apoſtle, an extraordinary Miniſter, and yet an enemy to God, a child of perdition. Thoſe that ſhall be rejected at the laſt day, are ſuch as made profeſſion, Luke 13. 25, 26, 27. and yet there was no Covenant of peace between God and them: I know them not. A man muſt profeſs Religion before he can be an hypocrite.
3. The bare performance of external duties, and outward actions of Religion, is no Argument that a ſoul is heir to this peace. For though he that is at peace with God will be careful of doing ſuch duties, yet there is no external duty or action of Religion, which may not be done by one who is in a ſtate of enmity: Actions indeed which are intrinſecally good, as beleiving in God, fearing of God, &c. he cannot do; but all external duties he may do. Jezebel ſhe keeps a faſt, an extraordinary duty. Jehu goes farther than moſt of Gods friends in theſe actions, Reg. 10 per tot. Thoſe in Eſay 58. 2, 3, 4, did very much, yet all of them in a ſtate of enmity.
4. Tis no argument to prove, that a man is at peace with God, becauſe he doth not ſhew ſo much enmity againſt God as others do. A man may farre exceed many others, and yet be no friend, onelyonly he may be a leſs enemy. This was the Phariſees Argument: God I thank thee, I am not as other men, &c. Luke 18. 11. meer reſtraining grace. Civil education, carnal policy, want of temptations, and a hundred ſuch things may cauſe a man to hide enmity, and not to ſhew it ſo much as others, and yet he is no friend to God, or God to him. All Serpents have not the ſame meaſure of poyſon.
5 No man can argue, that he is at peace with God, becauſe he is not ſo full of enmity as he was before. The weapons may perhaps be knocked out of thy hand: Thou maiſt not have the ſame opportunity thou hadſt before to ſhew thy enmity. Thy enmity may perhaps have ſome other way of working than before. It may be God hath thee in ſome bonds or other, that thou dareſt not ſhew thy ſelf as thou haſt done and wouldeſt do wert thou at liberty. It may be thou art not ſo able to manifeſt thine enmity as thou haſt been. An enemy may be taken priſoner, may be wounded, &c. that he cannot expreſs his emity, and yet have as much gall in him as ever he had.
For the latter.
1. A man cannot argue that he is not at peace with God, becauſe of the oppreſſion of ſome outward Afflictions. Many of the friends of God reaſon againſt themſelves by this Argument: they think if God and they were at peace, they ſhould not feel the blows of his hand, as now they doe. This was the reaſoning which Jobs friends uſed to prove God and him to be enemies one to another, Job 4. 6, 7. They thought ſuch ſad afflictions were not conſiſtent with a ſtate of peace. This kind of reaſoning would have excluded Jeſus Chriſt himſelf from being at peace with God, who was the beloved of his ſoul. The Jews did upon this ground look upon him as Gods enemy: Eſay 53. 4. Surely he hath born our griefs and carried our ſorrows, yet we did eſteem him ſtricken, ſmitten of God and afflicted. And ſo they reaſoned againſt him when he was on the Croſs. He truſted in God that he would deliver him, let him deliver if he delight in him, Math. 27. 43. The Scripture tels us that this is a falſe rule, Eccle. 9. 1. 2. As wicked men cannot argue they are Gods friends, becauſe of freedom from troubles, no more can the godly argue that they are Gods enemies, becauſe of the preſence of ſuch things. God makes his love to his people to be the ground of the chaſtening with the rods of men, Revel. 3. 19. and Heb. 12 7, 8.
2. A man cannot argue that he is not at peace with God, becauſe he wants the preſent feeling and comfortable evidences of his peace. Peace may be concluded in Heaven between God and the ſoul, and not yet proclaimed feelingly in the conſcience of the ſinner. Heman the Ezrahite was a man at peace with God, the Scripture gives that teſtimony of him in many places, and yet he wanted the feeling of his peace, Pſalm 88. per totum. Jeſus Chriſt himſelf did for a time want the preſent comforts of his peace; My God, my God, why haſt thou forſaken me. There are divers caſes in which a ſoul, who is at peace with God may be without the preſent apprehenſions thereof.
1. In the beginning and infancy of Converſion: a child hath reaſon as ſoon as he is born, but he wants a reflected act to know that he hath it.
2. In the hour of Temptation: when temptation is high, conſolation is often low.
3. In the day of ſpiritual Deſertion: When God hides his face the ſoul is full of troubles, yea, it walks in darkneſs and can ſee no light, Iſai. 50. 10.
4. In the time of Relapſes, when the ſoul hath been overtaken and drawn into ſome ſin. This was Davids caſe, Pſalm 51. 12. Reſtore unto me the joy of thy ſalvation: he had not loſt the Jewel of ſalvation, but he had loſt the joy of his ſalvation.
3. A man cannot argue that he is not at peace with God, becauſe he finds grace to be but very weak. His faith is but weak, his zeal is but cold, his deſires are but flint, &c. Tis not ſtrength of grace but truth of grace, which is an evidence of Reconciliation: A little light in the morning is better than the bright moon-ſhine in the night, becauſe tis the light of the morning. God will not deſpiſe the day of ſmall things, and man ſhould not deſpiſe it, Zech. 4. 10.
And beſides: 1. Sometimes ſome graces may be ſuſpended, that ſome other graces may be more fully diſcovered: faith may act but weakly, that humility and ſelf-denial may be increaſed.
2. Sometimes the ſame grace may be ſuſpended in one act, that it may be more intended in ſome other act, which is every way as profitable for the ſoul. Faith is ſometimes remitted in regard of comforting, that it may be intended in its act of purifying.
4. A man cannot argue want of peace with God from the preſence of ſome corruption, and the preſent feeling of ſome enmity in the ſoul. If peace with God were inconſiſtent with the being of corruption, there would be no peace with God on this ſide heaven. The Song of the Angels at the birth of Chriſt is, Glory be to God on high, on earth peace, Luke 2. 14. That clauſe muſt be blotted out, if a ſtate of reconciliation be not conſiſtent with the being of corruption. Paul was at peace with God, and yet he had a law in his members, Rom. 7. 23. he would have done good, but evill was preſent, he had a body of death and a root of bitterneſs ſtill in him, and this brought forth both gall and wormwood. Freedom from corruption is deſired and endeavoured by the Saints on earth, but it is not enjoyed by any but the Saints in heaven. The body of death is not deſtroyed but by the death of the body.
5. A man cannot conclude that he is not at peace with God, becauſe his ſins have been very great. Eſay 55. 7. As the heavens are high above the earth, ſo are my wayes, &c. Paul had been a very great ſinner, 1 Tim. 1. 13. A blaſphemer, a perſecutor and injurious, and yet when he wrote that, was under a covenant of peace. So Manaſſeh, &c.
But I come to poſitive evidences.
1. He that is at peace with God is at war with ſin, with all ſin, and that continually. Hatred of ſin is a ſure evidence of Reconciliation with God. I will hearken what the Lord will ſay, for he will ſpeak peace to his Servants, but let not them return again to folly, Pſal. 85. 8. Folly and ſin are Synonyma in Scripture, as holineſs and wiſdom are. And he that hath heard God ſpeaking peace, will be very careful of not returning to ſin. A perſon at peace with God may act ſinfully, but he hates it even when he acts it, he mourns for it, he uſeth all meanes to mortifie and deſtroy it. I will heal their back-ſlidings, I will love them freely, &c. Ephraim ſhall ſay, what have I to do any more with Idols? Hoſea 14. 4, 8. Yea, the ſoul ſhall be aſhamed of its ſinful courſes when God and it are reconciled. There are ſome who think, that ſorrow and ſhame for ſin are unfit for a ſtate of Reconciliation, and that its a diſparagement to the ſtate of Reconciliation, to be exerciſed with Humiliation, whereas indeed its the proper fruit of it. Mary Magdalen never abounded ſo much in ſorrow and ſhame for ſin, as after God had ſpoken peace to her; ſhe wept much, becauſe much was forgiven her; and its propheſied of Jeruſalem, that ſhame and grief ſhould fill her heart and face when God was reconciled to her: Ezekiel 16. 61, 63. Put this home.
2. He that is at peace with God, is at peace with the Word of God, and every part of it. Reconciliation with God brings forth Reconciliation with the Scriptures, with the Precepts as well as with the Promiſes. He is at peace with every duty enjoyned in the Book of God. While the ſoul is at enmity with God, it is at enmity with the world, at leaſt with ſome part of it. This Command he cannot agree with, this is too ſtrict, the other is too harſh: This is an hard ſaying, who can hear it? The Apoſtle deſcribes ſuch men by their contentiouſneſs and diſobedience, Rom. 2. 8. but when God hath taken away the enmity of the heart, all theſe contentions againſt the Scripture are allayed: he now hides the Word within his heart, he loves it and prizeth it more than his appointed food, its the joy and rejoycing of his heart, ſweeter to his taſte than the honey and honey-comb. The Law is written in his heart, now its his boſome friend, the man of his counſel.
3. He that is at peace with God is never ſo well as when he is in Gods preſence: He loves to be where God is. Reconciliation will manifeſt it ſelf by deſire of communion. Enemies care not for the preſence one of another, but friends rejoyce to converſe together. Tell me, O thou whom my ſoul loveth, where thou feedeſt, Cantic. 1. 6. A ſoul reconciled is deſcribed by this; that he is made nigh, Epheſ. 2. 13. The ſoul before reconciliation is farre off from God: farre off in regard of Gods acceptance, and farre off in regard of affection and deſire, but whenſoever reconciled, then the diſtance is removed, and he is brought nigh, nigh in regard of relation, and nigh in regard of affection and union; he takes pleaſure in thoſe places, in thoſe exerciſes, in that ſociety, where God is graciouſly preſent. Put this home. Can you ſay as Pſal 84. 1. Pſal. 42. 1. Pſal. 63. 1, 2.
4. He that is reconciled to God, can never be contented when any breach is made, till it be again made up. A ſoul at peace with God may by ſin looſe the ſenſe of it, and thereby breed ſtrangeneſs between God and himſelf. But he cannot be at reſt till the cloud be removed. David Pſalm 51. 12. he had aſſurance of pardon before. The Lord hath put away thy ſin, &c. 2 Sam. 12. 13. but Gods face was not as it had wont to be towards him, he could not ſee thoſe ſmiles which he was wont to behold in his fathers face, he could not diſcern the light of Gods countenance as before, this makes him cry out, Reſtore, &c. Thus it was with the Church in thoſe remarkable places, Cant. 3. inite. and Cant. 5. 2, 3, 4, 5. She was in a very ſad condition till ſhe had got the fight of his face. A reconciled perſon is afraid of doing any thing that may cauſe ſtrangeneſs, and very reſtleſs till any breach may be removed.
5. He that is at peace with God, is at peace with all the ſervants of God. He is a true cordial friend unto all thoſe whom God loves, and an adverſary to all thoſe whom God hates. Doe not I love them that love thee, and am not I grieved with thoſe that riſe up againſt thee? Pſal. 139. 21, 22. He will not ſay a confederacy to any, who hate God in any of their ſinful wayes.
6. He that is at peace with God is a man univerſally reformed. Renovation is alwayes a fruit of Reconciliation. Inwardly in heart, will, conſcience, underſtanding: Outwardly in words and works is he renewed according unto the Scriptures. God never makes peace with any ſoul, but he makes that ſoul like himſelf. Old things are paſt away, and all things are become new. This is the Apoſtles evidence, 2 Cor. 5. 17, 18.
USE III.
Exhortation. Let all thoſe who live under the Goſpel of peace labour for an intereſt in this peace. We pray you in Chriſt ſtead be reconciled to God, 2 Cor. 5. 20.
Mot. 1. Without peace there can be no glory. Reconciliation is a neceſſary preparative to ſalvation. God ſaves no enemies but by making of them friends, Col. 1. 21.
Mot. 2. He that is at peace with God here, ſhall certainly be glorified with God hereafter. Reconciliation is a harder work than ſalvation. There is more difficulty to reconcile an enemy, than to ſave a friend. There is leſs oppoſition between grace and glory, than between grace and nature, the difference between thoſe is but gradual, but between the other ſpecifical. Hence the Apoſtle argues, Rom. 5. 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.
Mot. 3. Peace with God is the foundation of peace with creatures, and peace with conſcience. The creatures are by ſin our enemies, and nothing but peace with the Creator can make their enmity ceaſe. Vide Hoſea 2. 18, 19. When God is in covenant, then are the creatures in Covenant; ſo peace of conſcience is a fruit of this peace. He that is at peace with God hath a ground of peace with himſelf, though he do not ſee it. He that is at enmity with God hath no ground of peace, though he think otherwiſe: Conſcience may be ſleepily quiet, but it is not truly peaceable.
Mot. 4. Peace with God will be your joy and rejoycing in all kind of outward evils: Otherwiſe the Goſpel of peace will be to you a Goſpel of warre. They ſhall have enmity from God with a witneſs, who die in enmity under the Goſpel: John 16. 33. Peace in Chriſt will make the ſoul of good chear in all worldly tribulation: And Joh. 14, 27. he leaves them this as a cordial againſt all outward troubles and fear.
Mot. 5. Peace with God is the foundation of all commerce with God, Rom. 5. 1, 2. There is no commerce or trading between Nations that are at war one with another; war ſtops trading.
Mot. 6. The Chriſtians ſhall be as ſecure as if they had raiſed ſeven Armies as means to be at peace.
1. Caſt away your ſins by repentance, ſin made and continues the enmity. No peace ſo long as our ſins remain, Eſay 57. 21, 2 Reg. 9. 22.
2. Lay hold by faith on Jeſus Chriſt, as he is held out in the Goſpel; he is the Prince of peace, Epheſ. 2. 14. he purchaſeth, he conveyeth it. Levit. 1. 4. No attonement without a ſacrifice.
Thus much for the Epithite, The Goſpel of peace.