RECONCILIATION
(Concluded)
John, iii. 16. Hereby they may know and believe the love
God hath to them, 1 John, iv. 16. And that, though they have been alienated,
and enemies in their minds by wicked works, yet he is not irreconcilable. This
is the gospel of the grace of God, which he testifies, and they are to believe,
unless they will make him a liar, 1 John, v. 10. And therefore notwithstanding
the sense they ought to have of their having been enemies, and of the horrid
wickedness hereof, and of their sinful temper and course in all other respects,
together with the terrors of Gods wrath, and their desert of it to the
uttermost; they are yet to conjoin therewith, the belief of his willingness to
be reconciled. And hereby he melts and breaks their hearts, viz, by this
discovery of his good-will, believed ; for disbelieved, it can signify nothing,
nor have any effect upon them; the gospel is his power to salvation, to every
one that believes (Rom. i. 16), and works effectually in them that believe, 1
Thess. ii. 13. So it is the immediate instrument of their regeneration, after
that the love and kindness of God to men appears, i. e. so as that they believe
it, he saves them by the washing of regeneration, and the renewing of the Holy
Ghost, Tit. iii. 4, 5.
And then he makes them know it is not by works of
righteousness, which they have done, but by his mercy, as it is there
expressed. They are not (as was formerly said) the objects of his delightful
love, before their regeneration; but they may be of his pity or mercy, his
compassionate love; and this they are to believe, as the general proposal of
his gospel declares it: and by the belief hereof, he conquers their enmity, and
subdues them into compliance with his good and acceptable will. These glad
tidings, that he is truly willing to receive any returning soul, vanquishes
their disaffection, and overcomes their hearts; makes them say with themselves,
why should I still continue alienated from the God who is so gracious and
merciful, abundant in loving-kindness, goodness, and truth, as his name
signifies (Exod. xxxiv. 6, 7), though he will by no means clear the guilty,
i.e. the obstinate, impenitent, and implacable. But if this discovery of the
grace of God can find no entrance, sinner, into thy soul, if it remain shut up
in unbelief; or if, when he tells thee over and over, that be takes no pleasure
in the death of sinners, but that they turn and live, thou wilt not believe
him, but still think him implacable, and, Cain-like, say thy sin is greater
than can be forgiven ; this hardens thy heart in enmity against him, and makes
thee say, as Jer. ii. 25, There is no hope, I have loved strangers, and after
them I will go. Therefore if ever thou hast been or shalt be reconciled to God,
as thou hast not been left in a stupid insensibleness of thy former wickedness,
so thou hast been kept from sinking into an utter despair of Gods mercy;
thy reconciliation is brought about by thy believing his reconcilableness.
6. Hereupon thou wast brought to entreat his favour with thy whole heart,
and that he would be merciful to thee according to his word, Psalm Cxix. 58.
When thou sawest, though thy case was very horrid and dismal, yet it was not
hopeless, and that there was a ground for prayer in the hope of mercy; then
didst thou, or yet wilt, set thyself in good earnest to supplicate, and cry
mightily for pardoning and heart-renewing grace. Where is no hope, there can be
no prayer; this posture of soul thou hast been wrought up to, or wilt be, if
ever thou be reconciled. Hope gives life and breath to prayer, and prayer to
peace and friendship with God. When God promises to take away the stony heart,
and give the new one, the heart of flesh ; he declares that even for this he
will be inquired of, and sought unto, Ezek. xxxvi. 26, 37. Nor doth the soul,
when hope of mercy, according to Gods word and promise, gives it vent,
breathe faint breath in prayer; but the whole heart is engaged, all the powers
of the soul are put into a fervent motion. Despair stupifies, hope fills the
soul with vigour; the favour of God is sought, not with cold indifferency, but
as that wherein stands thy life (Ps. xxx. 5), and which is better than life
(Ps. lxiii. 3), without it, can be. But then, whereas the gospel under which
thou livest informs thee that God Cannot be approached by a sinful creature, as
men are, and as thou must own thyself to be, but through Christ, the only
Mediator between God and men; and that thou canst not approach him in and by
Christ, if thou be not in him.
7. Thou art hereupon led to Christ, and
brought to receive him with all thy heart and soul (John, i. 12, Rom. x. 10),
and to resign and give thyself up wholly to him (2 Cor. viii. 5), not knowing
in thy distress, what to do with thyself, and he compassionately inviting thee,
0 thou weary, heavy laden soul, come unto me, and I will give thee rest (Matt.
xi. 28), and assuring thee, that whosoever cometh unto him, he will in nowise
cast out, John, vi. 37. Thou thereupon with a humble, thankful, willing heart,
art brought to comply with his merciful offer, acceptest him and yieldest up
thyself, no more to be thy own, but his; and thus believing in his name, thou
ownest him in his office, as the great peace-maker between God and thee.
8.
Whereupon thou hast been brought to apply thyself, through Christ, to the
blessed God, and humbly to take hold of his Covenant, Isa. lvi. 2. Thou art
come to God the Judge of all, having come to Jesus the Mediator of the new
covenant, Heb. xii. 23, 24. And been enabled to covenant with him, according to
what he himself hath declared to be the purport and sum and substance of his
covenant; that is, if thou art reconciled, thou hast taken him to be thy only
God, thy supreme and sovereign good, thy chief and only satisfying portion (Ps.
xvi. 5, 6), whom thou art most pleasantly to enjoy, and in whom thou art to
take highest delight, above all things in heaven or earth (Ps. lxxiii. 25), and
whom thou art to believe willing, according to this covenant, to do for thee,
in outward and temporal respects, what he judges fittest and best; and for thy
soul, in his own way and method, all that is requisite for thy present support,
and future blessedness. And to be thy supreme and sovereign Ruler and Lord,
whom thou art to thy uttermost to please, serve, fear, obey, and glorify above
all other. And to whom thou must reckon it belongs, according to this covenant,
to forgive thy iniquities; and by it as well as by natural right, to govern and
dispose of thee in all thy thoughts, actions, inclinations, and affairs,
according to his own holy will. And thou givest up thyself absolutely and
entirely to him, to be of his people, to be taught and ruled by him. This is
the covenant which by thy baptism thy parents, who had nearest natural relation
to thee, entered into for thee (as children do, in their parents, stand obliged
to the government under which they live); but which, when thou art come to use
an understanding of thy own, thou art to enter into with the great God, for
thyself (as persons come to a certain age of maturity, are called to avow their
allegiance to their secular rulers.) And because it is made with sinners, such
as had been in rebellion against the Majesty of heaven, and therefore by a
mediator, and by sacrifice; it is therefore a covenant of reconciliation, and
the sacrifice by which it is made, is a propitiation or a reconciling
sacrifice. If therefore Christ hath reconciled thee to God, or if ever thou
shalt be reconciled, this covenant must pass between him and thee; this is to
come into the history of his dealings with thy soul. And it ought to be with
thee a great solemnity, and to fill thy soul with a wondering joy, that the
great God, whom thou hadst so highly offended, should ever vouchsafe to
covenant with thee a sinful worm! But because the manner of this covenanting is
so fully set down, by Mr Joseph Allen, in a little treatise called
Self-dedication, and in another of Yielding Ourselves to God,
I shall not further enlarge upon it here.
9. If thou be reconciled, the
frame and bent of thy soul is so far altered and changed, that thy carnal mind
is become, in a prevailing degree, spiritual; and thy worldly heart is taken
off, in a like measure, from this present world, and set upon God and heaven.
For the carnal mind is enmity against God, and they that love this world, the
love of the Father is not in them; and he that will be a friend of this world,
is the enemy of God, Rom. viii. 7; John, ii. 15; Jam. iv. 4. But canst thou be
reconciled, and still be an enemy? And how canst thou not be an enemy, when not
in this or that single act only, but in the main bent and frame of thy soul,
thou resistest his will, and in thy whole course walkest contrary to him?
10. If thy reconciliation to God have been brought about, there must be
suitable walking afterwards, which includes two things - i. Amity must be
continued, that is, there must be a very great care that there may be no new
breach. 2. There must be much uneasiness of spirit, if there have been a new
breach, till it be composed and made up again.
1. Where there is a thorough
reconciliation, amity must be continued, care taken of giving any new offence,
or the making any new breach, by not doing what will displease, and by a
friendly intercourse continued and kept up. For there may be a new breach, or a
new offence may be given again, either of these ways; either by breaking out
into any fresh quarrel or coptentions, or by breaking off friendly intercourse.
As if there have been a war between two nations, when a firm peace is made,
there ensues both a ceasing from hostilities, and free commerce; so if thou
hast made peace with God, and hast entered into a league and covenant of
reconciliation with him, thou must take great care, to thy uttermost, to sin no
more ; not deliberately to do any thing, that thou knowest will displease him.
Thou must say, as is said in Job, xxxiv. 32. "If I have done iniquity, I will
do so no more". And again, thou must take great heed of growing strange to him,
of giving over, or of becoming slack or cold in thy converse with him; for when
he inquires, Can two walk together if they be not agreed he
thereby intimates, that if they be agreed, it is that they may walk together.
And it is to be considered, that in the text the unreconciled state consists,
not only in the enmity of the mind by wicked works, but also in being alienated
from him, or strange to him; by either whereof thou givest him also cause of
just offence, even after reconciliation.
2. But if thou findest thou hast
made a new breach, either of these ways, by doing any thing that thou didst
apprehend to be displeasing to him, or by estranging thyself from him, there
must be an uneasiness in thy spirit, and thou must be restless, till it be
composed and made up again. This is walking suitably to a reconciled state, to
resolve with thyself, upon any new offence, not to give sleep to thy eyes, nor
slumber to thy eyelids, till thou hast humbled thyself before thy God, and
sought his pardon, by faith in the blood of his Son; with a resolution, in
dependence on his grace and Spirit, to walk more carefully and more closely
with him in thy future course, accounting always that in his favour is life.
Such things as these ( if thou be reconciled to God), will compose and make up
thy story of it. Such a narrative thou couldst give of it thyself; upon
recollection, or at least, when thou readest it thus put down to thy hand, thou
cantst say these things thou hast found God hath wrought and done in thee.
Though perhaps they may not have come into thy mind in the same order wherby
they are here set down, which is less material, if thou canst truly say such
wokings as these thou hast really felt in thine own heart while God was dealing
with thee, for the bringing about this reconciliation. But if this work he not
yet done, if it is yet to be done, then know such stages as these thou must
pass through. And thou art to be restless in thy spirt while thou canst yet
say, such and such of these things are still wanting in me; I have not yet
found them, my heart agrees not in such and such points with this narrative; I
can give no such account of myself. But wait and strive in hope that thou shalt
yet find them, if thou persist, and do not grow negligent and indifferent,
whether any such reconciliation to God be effected in thee or no. And when thou
hast found it, then art thou led to consider, in the next place,
2.
Gods reconciliation to thee; and inquire what that includes and carries
in it. But here now, because his part lies in himself; and may for some time
have no discernible effects upon thy soul; therefore the account hereof is not
to be: carried on in the way of the history, as the other might. It is
doctrinally written in his own word, and so is the matter of thy faith, not of
thy present sense, as the other is. But as it is indefinitely propounded in his
word, so it ought to be firmly believed, and without wavering, as a sure part
of the true and faithful sayings of God, who is truth itself; and cannot
deceive nor be deceived. And it ought to be believed, with particular
application to thyself, that thus and thus he bears himself towards thee, as
thy reconciled God; according as thou findest thy own soul thus truly
reconciled to him. For though thy reconciliation to him be no cause of his
reconciliation to thee, yet it is a most certain evidence of it. Otherwise,
1. You would be beforehand with him in love, when as his word expressly
says, he loves us first, 1 John, iv. 19.
2. It would be true, that he made
us love him, having himself no love to us; when as the same word says, we love
him, because he first loved us.; viz, with that cornpassionate love whereof you
formerly heard.
3. You would hereupon outdo him in point of love, and be
better affected towards him than he is towards you.
4. If any could be
reconciled to God, and yet God not be reconciled to them, and they die in that
state, it would be possible there might be lovers of God in hell. And what can
be more absurd in itself? or more contrary to the plain word of God, that hath
said, the things which eye hath not seen are prepared for them that love God (1
Cor. ii. 9), and that he hath promised the crown of life to them that love him,
Jam. i. 12. All which you cannot but apprehend to be intolerable absurdities,
and they would all follow, if upon such grounds as have been mentioned you
should apprehend yourself to be reconciled to him, Lnd yet disbelieve his being
reconciled to you. Therefore having so sure a ground, upon which to apprehend
he is reconciled to you, when you find you are reconciled to him; let it now be
considered what his reconciliation to you imports. Wherein, as in all that
follows, I shall very brief; that this part be not too unproportionable in bulk
to the former gone out before it.
And here two things in the general must
be understood to be included inGods being reconciled to us - i. His
forgiving to us all the sins of our former state of enmity against him; 2. His
-receiving us into a state of amity and friendship with him. How great things
are both these! And if you cannot as yet with certainty conclude that you are
reconciled to God, as thereupon to have a present assurance of his having thus
forgiven, and accepted you; yet you are however to apprehend both these as most
certainly belonging to their state, who are reconciled to him, so as to make
you most earnestly to covets and endeavour to get into that state; as
perceiving how desirable a thing it is to have the eternal God no longer an
enemy to you, but your friend.
1. Therefore you must apprehend Gods
being reconciled to you, includes his forgiving you all the sins of your former
state, wherein you lived in enmity against him. And of how vast compass and
extent is his mercy towards you herein! when you consider what you were doing,
and what manner of life you led all that time; always sinning from morning to
night, either by acting against him, or by not living with him, and to him! not
minding him, not fearing him, standing in no awe of him, never aiming to
please, or serve, or glorify him in any thing you did, as if you were made for
yourself; and not for him! And that your disobedience to him, your neglects of
him, were all summed up in enmity! And how monstrous a thing it was to be an
enemy, a hater of the ever blessed God! And to have all this forgiven! So his
own word plainly speaks: Let the wicked forsake his way, and the unrighteous
man his thoughts, and turn to the Lord, and he will have mercy upon him, and to
our God, and he will abundantly pardon, Isa. lv. 7.
And here you must
understand aright what sort of pardon and forgiveness that is, when God is said
to forgive; which you must conceive of, by considering what sort of enmity
yours was against him. The case is not as between equals, falling out and
forgiving one another; but your enmity was that of an offending inferior and
subject, rebelling against your sovereign, rightful Lord, who hath both right
and power to punish you. And then think how terrible punishment you deserved,
and were liable to! even an everlasting destruction from the presence of the
Lord and from the glory of his power, 2 Thess. i. 9. Whereupon consider what it
signifies for him to forgive you: and see now whether you do not savour those
words, Blessed is the man; or whether the sense of your case do not make you
cry out, as those words may be read, 0 the blessednesses of him, whose
transgression is forgiven, whose sin is covered! 0 the blessednesses of him, to
wlom the Lord doth not impute iniquity! Of how mighty a load must it ease and
disburden thy soul, to have thy offended Lord say to thee, Thou hast been
sinning against me hitherto all thy days, when I have been all thy days doing
thee good; thou hast done evilly against me as thou couldst, slighted my
authority and despised my mercy; I could plead my rebukes against thee, with
flames of fire; if I should whet my glittering sword, and my hand take hold of
vengeance, how soon could I ease myself of so feeble an adversary, and avenge
myself of so contemptible an enemy! But I forgive thee: now upon thy repenting
and turning to me with thy whole soul, I forgive thy ungodly prayerless life,
thy having been alienated and an enemy in thy mind by wicked works. I forgive
it to thee all! Thy iniquity is all pardoned, thy sin covered, I no more impute
any thing of it to thee. What rock would not this melt ! what stony heart wonld
it not dissolve, and break in pieces! And what! canst thou now be any longer an
unreconciled enemy, to such a sin-pardoning God?? Consider here more
particularly, - the properties and consequences of this forgiveness.
I. The
properties of it, as that, 1. It is most compassionate, an act of tender
mercy and pity; so says his own word: I will be merciful to their
unrighteousness, Heb. viii. 12. In his love and pity he redeemed, and he bare
them, Isa. lxiii. 9. And being full of compassion, he forgave their iniquity,
Ps. lxxviii. 38. For he remembered they were but flesh, ver. 39.
2. It
is perfectly free, and of mere grace. We are justified freely by his grace,
Rom. iii. 24. He invites sinners to come to him, even without money and without
price, Isa. lv. 1. A great price indeed hath been paid, but.by another hand, as
we shall shew when we come to the second head, the way wherein our Lord effects
this reconciliation, in the body of his flesh through death. But no price is
expected from us, he doth it for his own sake, as Isa. xliii. 25. 3. It is full
and entire. And that both in respect of the object, the sin forgiven: All
manner of sin (that can be repented of) shall be forgiven unto men, Matt. xii.
31. .1 will pardon all their iniquities, whereby they have sinned against me,
Jer. xxxiii. 8. And in respect of the act of forgiving, it shall be so full as
to leave no displeasure behind : for (as he speaks) I, even I am he that
blotteth out thy iniquities, and there is not so much as a remembrance left; I
will not remember thy sin; Isa. xliii. 25. Their sins and their iniquities will
I remember no more, Heb. viii. 12. 4. Tis often repeated. He being full
of compassion forgave their iniquity - yea many a thne turned he his anger
away, Es. lxxviii. 38. 2. The consequences of this forgiveness.
1.
Cessation of all acts, that have either destruction for their end, or enmity
for their principle. In the very covenant of reconciliation, God reserves to
himself a liberty of chastening his reconciled ones; yea the case requiring it,
he not only reserves the liberty, but takes upon him an obligation hereunto.
For he expressly declare; that if his children forsake his law, and walk not in
his judgments ; then he will visit their transgression with a rod, and their
iniquities with stripes; but that, nevertheless, he will, not utterly take away
his loving-kindness, nor suffer his faithfulness to fail, nor break his
covenant, Ex. lxxxix. 3 1 - 34, implying that otherwise his faithfulness would
fail, and his covenant were broken on his part. And therefore when he deals not
with a people upon covenant terms, but as cast-aways, and as people given up,
he declares: I will not punish your daughters, Hos. iv. 14, And why should they
be smitten any more? Isa. i. 5. And they themselves own; It was good for them
to have beeu afflicted, Psal. cxix. 71, and that he had done it in very
faithfulness, ver. 75. And hi correcting them is signified not only to consist
with love, but to proceed from it; for tis said, whom the Lord loveth he
chasteneth, Heb. xii. And those afflictions are properly punitive, as they
import warning to others; but not vindictive, as tending to the destruction of
themselves; but corrective, as intending their own amendment; besides warning
to others, which also those that are destructive might do. But these afflictive
strokes upon his own, as they intend warning to others, have the general nature
of punishment in them. But they differ in their special kind, as being to
themselves corrective only, not destructive or vindictive. But upon the whole,
when once he is reconciled to you, he no longer treats you as enemies ; if
sometimes he see cause to afflict his own, he smites them not as he smites
those that smote them, Isa. xxvii. 7. Your carriage doth not always please him,
therefiwe tis not. strange, if his dealings do not always please you; but
after forgiveness he intends your real and final hurt no more.
2. A second
consequent of Gods forgiving you all your sin; is his seasonable
manifestation hereof to you. He may have forgiven you, and not judge it
seasonable suddenly to make it known to you: he may judge it fit to hold you,
some time, in suspense. And when by his grace he hath enabled you to exercise
repentance towards God, and faith in our Lord Jesus Christ, whereupon you are
in a pardoned state; you may yet sometime remain in doubt, whether you were
sincere herein or no. And may not on a sudden put you out of doubt, but keep
you a while in a waiting posture; as that which is more suitable to his own
majesty and greatness, and to your own infirm and less established condition.
He waits to be gracious, and is exalted even in shewing mercy, for he is a God
of judgment, and doth show mercy judiciously, when he judges it the fittest
season; therefore are they blessed that wait for him, Isa. xxx. 18. Assurance
is the privilege not of all his children, but of them that are come to a more
grown stature; but in the mean time he sustains you, by hope in his mercy, and
lets not your heart sink within you. And when he sees it fit, lets you know he
hath accepted the atonement for you, which he hath enabled you to receive; and
speaks that peace to you, which is the fruit of his lips, and which, he only,
by speaking it inwardly to your heart, can create; that peace which passes all
understanding, Isa. lvii. 18; Phil. iv. 7, and which belongs to his kingdom in
you; with joy in the Holy Ghost, when once the foundation is laid in
righteousness, Rom xiv. 17. 2. This reconciliation, on Gods part, not
only includes the forgiveness of your former enmity, with all the sins of that
fearful state wherein you then were; but also his receiving you into a state of
amity and friendship with himself. And this you are to take for a great
addition to the former. A prince may pardon to a malefactor a capital crime,
spare his forfeited life and estate ; and yet not take him for a favourite and
a friend. But when the blessed God forgives his enemies, he also takes them for
his friends; though those are distinct things, yet they are most closely
conjunct; he always adds this latter to the former. Abraham was called the
friend of God, Isa. xli. 8, not only in the active sense, as now bearing a
friendly mind towards God; but in the passive sense also, as now God hath a
friendly mind towards him. And upon what account? Some may think Abraham being
a person of eminent sanctity, this may be said of him only upon that peculiar
account. But see how the matter must be understood, from what we find, Jam. ii.
23. Abraham believed God, and it was imputed to him for righteousness, and he
was called the friend of God ; this is spoken of him, not as an eminent saint
only, but under the common notion of a believer ; so that the same thing is
truly to be said of every one that believes, with a justifying faith. So saith
our Saviour to his disciples in common: "Ye are my friends, if ye do whatsoever
I command you," John, xv. 14. "And I have called you friends; for all things
that I have heard of my Father I have made known unto you"(ver. lii), which
signifies his own friendly mind to them. And now! consider what this
friendliness towards them includes. It must include, -
1. Love, which is
the very soul of friendship. So our Saviour expresses his own friendliness
towards them that are his-: As my Father hath loved me, so have I loved you;
continue ye in my love, ver. 9. And the height of that love, ver 13, Greater
love than that hath no man, that a man should lay down his life for his
friends; though tis elsewhere further heightened, from our having been
sinners and enemies, . v. 8, 10; though it was then in view to him what he
designed to make of them, viz, friends to him too. And so his friendship must
signify further, not love merely, but also after reconciliation, there
mentioned, ver. 10.-12. A delightful, complacential love. For such is the love
of friends, a love of delight, which they take in one another; as if he had
said, Now I have overcome you, and won your hearts, I love you with that
pleasantness, that delightful love, which is proper to the state of
friendship. So such friends are spoken to, Cant. ii. 14. 0 my dove, let
me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy
countenance comely : and that book abounds with expressions of that import :
Thou hast ravished my heart, my sister, my spouse. How fair is my love! chap.
iv. 7, 9, 10, &c. But besides what this friendship, as such, or as it hath
in it the general notion of friendship, includes; consider further some
particularities belonging to this friendship, as,
I. How infinitely
condescending it is on Gods parts That the high and lofty One, who
inhabits eternity, who hath infinite fulness in himself, and could with delight
live alone to all eternity, as he did from all eternity, that he should
vouchsafe to take from among his own creatures, such as he would make friends
of; how admirable! much more of such creatures, apostate revolted creatures,
impure and vile creatures such as he hath so much to do upon, to make them kind
and holy, that they might be capable of his friendship According to the usual
measures of friendship, tis with those that are like, yea with equals.
How transporting should it he to thy soul, that the great God should entertain
and strike such a friendship with thee, so vile, so rebellions and abject as
thou wast! Solomon speaks of it as a wonderful thing, and even exceeding all
belief, that God should dwell (which dwelling signifies friendly society),
saith he, In very deed will God dwell with men! such creatures as men are now
become and with men on earth! in this their low and mean state, and on this
narrow, little, base spot; when even the bright and spacious heavens, yea the
heaven of heavens, cannot contain him, 2 Chron. vi 18. How wonderful a thing is
this! and even surpassing all wonders, Is it after the manner of men? how far,
herein, are his ways above our ways, and his thoughts above our thoughts! even
as the heavens are above the earth, Isa. lv. 8. Consider,
2. How beneficial
this his friendship to us is! Many friends can only wish well to one another,
have neither wisdom nor power really to befriend them; but his friendship is
most beneficial to them on whom tis placed, having all sufficient fulness
in himself to counsel, to support, to relieve, to supply them as the matter
shall require.
3. How conversable he is with these his friends, being,
1. Always present. One may have a wise and potent friend, but perhaps he is
far off when there is greatest need of him.
2. Being intimately present,
with our minds and spirits. The Lord Jesus he with thy spirit, 2 Tim. iv. 22.
He can be always so. The most inward friends, among men, can have no immediate
access to one anothers spirits; but this is the peculiar advantage of
this friend, that he can enter into our very souls; nothing is shut up from
him.
4. How constant is Gods friendship! He loves with an everlasting
love, and to the end (Jer. xxxi. 3; Isa. liv. 8; John, xiii. 1),when other
friendships are upon slight grounds, easily, and often broken off.
Thus far
we have seen what this mutual recollection imports, on our part, towards God;
and on Gods part towards us. We now come to consider,
2. The way
wherein our Lord Jesus Christ, the Mediator between God and us, brings about
this reconciliation; viz. In the body of his flesh through death. The same
thing is expressed in the 20th verse, by his making peace by the blood of his
cross, or his shedding his blood on the cross. The meaning of both expressions
is, that he brought about this reconciliation, by suffering death for us upon
the cross. Now because this reconciliation, as you have heard, includes both
Gods reconciliation to us, and our reconciliation to God; and that both
are effected by his dying upon the cross for us; we are to shew how each of
these are brought about this way. How Gods reconciliation to us is
wrought, by Christ dying for us? You may say, why was this the means of
reconciling God to us? for you may think with yourselves, if God had a mind to
be reconciled to sinners, could he not have been so, without letting his Son
die for it? There are, indeed, difficulties in this matter, which are not fit
to be brought into such a discourse as this; but I shall here say nothing about
it but what is plain, and easy to be understood.
1. You can easily
apprehend, that God saw it was necessary his Son should die, in order to the
saving of sinners; for who can think he would ever have consented to the death
of his most beloved Son, if he had not seen it necessary? Therefore you must
conclude it was necessary, whether you discern the reasons upon which it was so
or no. -
2. You can easily apprehend that the sins of men deserved eternal
death, and that God threatened them with eternal death accordingly; for what
death but eternal death can that be, which is opposed to eternal or everlasting
life? (Rom. v. 21; vi. 23), and which is executed upon all that are not
reconciled, according to the sentence of the last judgment, Matt.- xxv. ult. 3.
You cannot but know that there were sacrifices under the law of Moses,
appointed to make atonement for sin, and that without shedding of blood there
could be no remission, Heb. ix. 22.
4. Tis easy to be understood,
that the blood of those sacrifices could not take away sin, as is expressly
said (Heb. x. 4), and therefore that they could not otherwise signify any
thing, to the taking it away, than as they were types and shadows of that great
sacrifice, that once for all was to be offered up for that purpose. Once in, or
towards the end of; the world hath he appeared, to put away sin by the
sacrifice of himself; Heb. ix. 26.
5. You can understand that as this could
never have been, without the consent of the Father and the Son; so by their
consent it might be, that the innocent might suffer for the guilty: as one may
be bound, body for body, for another.
6. And it is plain they did consent;
God so loved the world, that he gave his only-begotten Son, that whosoever
believeth in him might not perish, but have life everlasting, John, iii. 16.
And our Lord Jesus Christ himself says, no man could take his life from him, i
e. against his will, for he could have twelve legions of angels to defend it;
but he did lay it down (John, x. 18), and gave his life a ransom for many,
Matt. xx. 28.
7. So it came to pass that our Lord Jesus suffered once, the
just for the unjust, to bring us to God, 1 Pet iii. 18. And he was made sin for
us who knew no sin, that we might be the righteousness of God in him.
8.
And hereupon when God is reconciled to sinners, he doth not only forgive them,
but he justifies them, there being an equal recompense made to both; but of his
own providing, and therefore to us it is most free, though it was very costly
to Christ. So both these expressions, of the same thing, are put together: We
are justified freely by his grace, through the redemption that is in Jesus
Christ, whom God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness in the remission of sins - that God might
be just, and the justifier of them that believe in Jesus, Rom. iii. 24, 26. -
9. Thus God becomes reconciled to sinful men (not to every one, but to them
that sincerely repent and believe), in a just, regular, and orderly way, most
becoming his excellent Majesty. For though he forgive sinners, that had
affronted him, and rebelled against him; yet it is not without a sacrifice, and
that of his own Son, a sacrifice of infinite value; most becoming his grace and
mercy, for that sacrifice was of his own providing. Most becoming his justice,
for though sin be forgiven, it is punished too; forgiven to us, but punished in
his own Son, who consented to bear our sins in his own body on the tree, 1 Pet.
ii. 24. Most becoming the truth of his word, for, as that said, without
shedding of blood there could be no remission; the most precious blood was shed
that ever was, in order to our remission. Most becoming his infinite wisdom,
that found out this way of answering all purposes; that both he might be
glorified in the highest degree, and yet sinners be saved. Grace hath herein
abounded in all wisdom and prudence, Eph. i. 6 - 8. -
2. We come now
(having thus far seen how Christ dying on the cross works Gods
reconciliation to us) to shew also how it brings about our reconciliation to
God. And here you may observe, we changed the method of speaking to this
two-fold reconciliation, considered in itelf, and as the effect of
Christs death. For though God is not actually reconciled to us before he
hath disposed our hearts to a reconciliation unto him ; yet the foundation of
his being reconciled to us, is first laid in the death of his Son, or in the
prospect and foresight of it; before there can be an disposition on our parts
to such a reconciliation.
And that being done, and it being thereby seen
what this great sacrifice signifies to his being reconciled, whensoever that
shall be; it comes, in the proper order, next to be considered which way it
works, to bring about our reconciliation also. And it works, in order hereto,
these two ways
1. By preparing the ground of preaching the gospel of
reconciliation, or of Christ crucified; which must first be, or have been
resolved on, before there could be any gospel to reveal it. In this gospel
Christ is set forth as a propitiation through faith in his blood, Rom. iii. 25.
And this is the proper and most apt means to work upon thy heart, Sinner, to
persuade thee to be reconciled to God. Looking upon him whom thou hast pierced,
is that thou mayest mourn over him, Zech. xii. 10. What should so melt and
overcome thy heart and make thee yield to the terms of reconciliation? But he
must be represented, that he may be looked upon; and therefore is the preaching
of Christ crucified, unto them that are called, the power of God, and the
wisdom of God (1 Cor. i. 23, 24), the most powerful and the wisest method; and
which God hath thought fittest to win souls, and reconcile them to himself.
Therefore it is reckoned no less than a witchery, if they obey not the gospel,
who have Christ set forth before their eyes, as crucified among them (Gal. iii.
1), which setting forth could not be otherwise, than in the gospel
representation. For you know Christ was not actually crucified in Galatia, but
at Jerusalem; therefore, saith our Lord himself; But I, if I be lifted up from
the earth, will draw all men unto me, John, xii. 32. This was said (as it
follows), signifying what death he should die, i.e. by being crucified. And
this, supposing a due representation of him in the gospel, was in point of
means to draw all men. But it could only be sufficient, as a means; when yet it
could not be a means sufficient, if there were not an agent able to use-it to
that purpose. Therefore,
2. Our Redeemers dying upon the cross did
work towards our reconciliation, by procuring the Spirit to be given, in order
to the making this most apt means effectual to this end. And if this sacrifice
of Christ on the cross was necessary to the obtaining forgiveness of sins, it
was, at least, equally necessary to obtain the giving of the Spirit, without
which all the rest were in vain. When Christ had died to reconcile both (i.e.
Jew and Gentile) in one body, by the cross, having slain the enmity thereby;
and thereupon preached peace to them that were afar off, and to them that were
nigh; yet it was still necessary that by one Spirit both should have access to
the Father; otherwise they would never come at him, they would still, with
implacable hearts, have kept at a distance. Therefore looking upon a crucified
Christ would never have had this effect, to make them mourn over him, whom they
had pierced if the Spirit of grace and supplication were not poured forth,
Zech. xii. 10. They would with hard hearts have gazed long enough on this
doleful spectacle, far enough from mourning; if the Spirit of Christ were not
poured forth, as well as his blood. And do we think that holy and pure Spirit
would ever have been poured forth, on so impure and unholy souls, if the
precious blood of that invaluable sacrifice had not been poured forth to
procure it! Those words of the apostle make this plain (Gal. iii. 13, 14),
Christ hath redeemed us from the curse of the law, being made a curse for us
(for cursed is every one that hangeth on a tree), that the blessing of Abraham
might reach further, come upon the Gentiles; that they might receive the
promise of the Spirit through faith. Or in their being made to believe the
everblessed One was so far made a curse, that you. might be capable of this
blessing; and by it have your own enmity overcome, and your reconciliation
brought about. Therefore doth our Lord direct us to pray.for the Spirit,
assuring us our heavenly Father will give that Holy Spirit to them that ask him
(Luke, xi. 13), as well knowing, his pouring forth his blood had deserved it
should not any longer be an enclosed blessing; but which might be communicated
to Jew and Gentile, and in his way and season be poured out on all flesh. Thus
doth our Lord, in the body of his flesh through death, work out this two-fold
reconciliation, both of God to you, and of you to God.
And now the use
follows, which must have reference both, -
1. To the mutual reconciliation
itself; You hath he now reconciled; and -
2. To the way wherein our Lord
Jesus brings it about, In the body of his flesh through death. The use we shall
make of the former will be two-fold (according as this reconciliation itself is
two-fold, viz. Gods reconciliation to us, and our reconciliation to God),
viz, to persuade us from sundry considerations,
1. To believe Gods
reconcilableness to us. -
2. To be willing, hereupon, to be actually and
speedily reconciled to him.
And the use which is only now intended to be
made of the latter, is to draw from it divers additional considerations, by
which to enforce and give further strength to both those mentioned
exhortations.
1. For the use of the former, the doctrine of the
reconciliation itself, inasmuch as we leave shewn that it contains
reconciliation, on Gods part towards us, and on our part towards God, we
must understand,
I. That Gods reconciliation is asserted here, to the
persons whom the apostle now mentions; and whom he had before described as
converts, saints faithful in Christ , that Christ had reconciled them, i.e.
restored them into a state of grace, favour, and acceptance, though they had
been alienated, and enemies in their minds. Therefore, if when they become
saints, faithful, &c. God was reconciled to them; while they were yet in
their state of enmity, he was reconcilable. The plain use to be made of this
is, that we be persuaded to believe Gods reconcilableness to sinners,
offending creatures, such as had been strangers to him, and enemies;
whatsoever, bar was in the way, is so far removed (as we shall shew from the -
second head) that he can be reconciled to such enemies, and will actually be
so, whensoever they turn to him. This, sinner, is the sum of the gospel, which
thou art to believe upon sundry consideratloas, which have their ground here;
as,
I. This gospel could never be intended for these only, to whom the
apostle now writes. Can we think there was one gospel meant for Colossians, and
another, or none at all, for Englishmen? Yea, when the apostle himself was
converted and obtained mercy, it was for a pattern to them that should
hereafter believe, 1 Tim. i. 16. You have the same warrant to believe, that
turning to God and believing on his Son, God will be reconciled to them as he
was to them.
2. This is the gospel which God hath ever declared to the
world, without accepting any person, wheresoever his written word hath come
(Isa. iv.), Ho, every one that thirsteth, come to the waters, even he that hath
no money, come without money, and without price, ver. 1. Incline your ear, and
come to me, hear, and your souls shall live; and I will make an everlasting
covenant with you, ver. 3. Let the wicked forsake his way, and the unrighteous
man his thoughts, and turn to the Lord, and he will have mercy; to our God, and
he will abundantly pardon. For my ways are not as your ways, ver. 7, 8. So the
tenor of his word hath always run, Turn to me, and I will turn to
you, 2 Chron. xxx. 6; Jer. iii. 12; Zech. i. 3; Mal. iii. 7. And is it
not to be believed?
3. It is the gospel which he hath confirmed, by his own
solemn oath (as I live, saith the Lord), having plainly propounded it (Ezek.
xviii. 21, 22, 23, 31, 32.) He swears to it (chap. xxxiii.ll), and wilt thou
not yet believe him?
4. When after the fulness of time, it was more
expressly revealed, that there could be no turning to God, but through Christ;
this was the gospel which he himself preached (Mark, i. 14, 15), and which,
when he was leaving the world, he required should be preached to all the world,
Mark, xvi. 15, 16. 5. It is given as the sum of all the counsel of God, Act xx.
21. -
6. It is. the everlasting gospel, which is to continue through all
ages, as the stated means of regenerating and renewing souls, 1 Pet. i. 23, 24,
25. -
7. It is this gospel which God blesses, and makes effectual to this
purpose. When, herein, the love and kindness of God to men appear, then (not by
works of righteousness which they have done) but of his mercy he saves them by
the washing of regeneration, and renewing of the Holy Ghost, Tit. iii. 4, 5.
His mercy revealed,, softens and changes their hearts; so that by the exceeding
great and precious promises, contained in this gospel, they are made iartakers
of a divine nature, 2 Pet. i. 4.
8. But it is by believing it becomes
effectual to any blessed purpose. It is the power of God to salvation, to every
one that believes (Rom. i. 16), but to them that believe it not, it is without
power, and effects nothing. It works effectually on every one that believes (1
These, ii. 13), but hath no efficacy when it is not believed. Much people,
believing, were turned to the Lord (Acts, xi. 23), but where there is no
believing there is no turning.
9. Where it is not believed it hardens. We
are therefore warned to take heed of the evil heart of unbelief, lest we be
hardened (Heb. iii. 12. 13), and are told those hardened ones that fell in the
wilderness, were such as believed not, and that could not enter into Canaan
(the type of heaven) because of unbelief (ver. 18, 19), and that the gospel
could not profit them because it was not mixed with faith, chap. iv. 2. -
10. It is in the same context mentioned,. as a most provoking wickedness,
to disbelieve this gospel of his. That; sin was therefore said to be the
provocation (Heb. iii. I ), and referring to the same time, the great God
says.; How long will this people provoke? how long ere they believe me? (Numb.
xiv. 11), when their not believing his. willingness to do better for them, than
only to bestow upon them an earthly Canaan, was their most provoking
wickedness.
11. The not believing of this gospel of his,- is understood to
be giving God the lie (1 John,v. 10), as believing it is setting to our seal
that he is true, - John, iii. 3& But what inducement is it possible he can
have to lie to his own creatures, who is himself all-sufficient, and who hath
them absolutely in his power? Or what man would lie for lying sake, having no
inducement? It is therefore impossible for God to lie, as being inconsistent
with the universal perfections of his nature; and therefore to impute falsehood
to him, is highest blasphemy. And after all this, sinner, darest thou
disbelieve Gods reconcilableness to thee, upon his own declared terms;
when here the whole business sticks, of reconciliation between him and
thee?
But there are yet other considerations to this purpose; to persuade
thy belief of Gods reconcilableness to thee, from the 2. Head of
discourse, the way of our Lords bringing about this reconciliation viz.
in the body of his flesh through death. And here his reconcilableness must be
understood to signify two things ; the possibility of Gods being
reconciled to sinners, - his willingness to be reconciled. And the death of his
Son upon the cross, in order hereto, affords considerations to evince both.
1. The possibility of the thing, which this sacrifice proves to be
possible, because it makes it so. When the apostle asserts, that without
shedding of blood there is no remission of sin (Heb. ix. 22), and that it was
impossible the blood of bulls and goats should take it away (ch. x. 4), and
that, therefore, our Lord came to take it away, in that body prepared for him
(ver. 5, 6), he therein implies it to be impossible to be otherwise taken away,
than by this blood shed upon the cross; noticing, indeed, being possible to
God, which becomes him not. And it became him not otherwise to effect this
design, and bring many sons to glory, but by the sufferings of this his Son. It
was, therefore, not possible upon other terms (Heb. ii. 10), but in this way it
was possible, upon the account of these several things concurring; -
1. The
rich and infinite value and fulness of this sacrifice. The blood that was
herein shed, and the life that was laid down, though of a man, yet were the
blood and life of such a man as was also God (Acts, xx. 28; 1 John, iii, 16), a
man that was Gods own fellow, Zech. xiii. 7. As it was God that was
offended, so it was God that did satisfy for the offence. He was nearly allied
to us, as a Redeemer ought to be. Because we were partakers of flesh and blood,
he took part with us of the same (Heb. ii. 14, lb); therefore, as man did
offend, man suffered for it.
3. He freely consented hereto, both to become
man, and to suffer for man, Phil. ii. 6 - 8; John, x. 18.
4. He had no sin
of his own to suffer for, 2 Cor. v. 21, and as many other Scriptures speak.
5. He was, by a special, divine law, commissioned hereunto. Therefore his
laying down his life, was in itself no illegal act. He had power to lay down
his life, having received a commandment for it from the Father, John, x. i3. He
came, having Gods law, to this purpose, in his heart, Psal. xl. 6 - 8.
6. He was fully accepted herein above, his sacrifice having a
sweet-smelling odour with it, unto God; because satisfying his justice, it made
way for the free exercise of hisgrace and: love, Eph. v 2. Therefore, sinner,
canst thou disbelieve or doubt the very possibility of Gods being
reconciled to thee, upon his own declared terms; when an extraordinary a course
was taken that he might be reconciled ? And thou hast as great reason to
believe his willingness to be reconciled, considering that this was consented
to on purpose. God so loved the world that he gave his only-begotten Son, that
whosoever believeth in him, might. not perish, John, iii. 16. Now consider, was
his own Son given for what he was not willing of? his only-begotten Son! his
very image! (Heb. i. 2) the Son f his delights, always dear to him! (Prov.
viii. 30) and who was especially dear to him for this very reason! John, x. 17.
Yea, and that it was the very cry of his blood from the cross, 0 forgive,
forgive this repenting, believing sinner, be reconciled to him, 0 Father, for
the sake of thy dying Son! And yet was he unwilling What could induce him who
is love itself to give up such a Son, to so bitter, bloody, and ignominious
sufferings, but his willingness to be reconciled to sinners? It were a
blasphemy against the ever-blessed nature and being of God, to imagine He would
have his most beloved Son suffer for sufferings sake! And for what other
end could it be? And there is as little reason to doubt the issue, but that,
being an enemy, thou wast reconciled by the death of his Son ; being
reconciled, thou shalt be saved by his life, Rom v. 10. It therefore remains to
press the
2. Exhortation, which you may take in the apostles words (2
Cor. v. 20), We, the ambassadors of Christ, as though God did beseech you by
us, do pray you in Christs stead, be ye reconciled to God. Now that is
out of doubt, that God justly and honourably can be reconciled to you (without
which it had been impossible), and that he is most unquestionably willing; are
you yet unwilling to be reconciled to him? Consider both this reconciliation
itself, brought about with some, You hath he reconciled; and the way of it, In
the body of his flesh, through death.
1. Some have been reconciled,
that have been alienated and enemies in their minds by wicked works. Whereupon
bethink yourselves,
1. Have you any greater reason to be implacable towards
the blessed God, than those Colossians? why should you be more wicked enemies?
2. Can you better maintain your cause against God? are you more able to
stand against all the power of his wrath, which you so little know ? Psa xc.
11.
3. Can you better bear the loss and want of the comfortsof his love,
while you live? to have the great God for your friend? to whom you have free
recourse, and may pour out your souls daily? upon whom you may cast all your
cares? with whom you may walk in friendly love, and may converse with him every
day?
4. Can you less need his supports in a dying hour? Will it be easy to
you to die unreconciled? and afterwards to appear convicted, unreconcilable
enemies before the tribunal of your Judge? and then to have no advocate, no
intercessor to plead for you? When he himself must be your condemning Judge,
and shall only say, 0 that thou hadst known, in the day of thy visitation, the
things that did belong to thy peace! but now they are hid from thy eyes, Luke,
xix. 42, 44. -
2. But we are further to persuade this reconciliation
to God, from the way wherein our Lord effects it: In the body of his flesh,
through death, or by dying a sacrifice upon the cross. And now you know this
will you not yet be reconciled to him? Consider, 1. You will herein
frustrate and make insignificant to yourself:, the highest demonstration that
could be given of Gods good-will towards you. God so loved the world,
&c. (John, iii. 16), and what could our Lord himself have done more to
testify his own love? For greater love hath no man, than to lay down his life
for his friends, John, xv. 13. Yea, for those that were not so before, but
wicked enemies; only that thereby they might be made friends, Rom. v. 8. And
what could it signify to you, to represent the divine love to you by so costly
a demonstration, if it do not gain your love?
2. Aud what could be
so apt a means, sinner, to break thy heart, and conquer all thy former enmity,
as to behold thy Redeemer dying upon the cross for thee? They shall look upon
me whom they have pierced, and mourn, Zech. xii. 10. And I, if I be lift up,
will draw all men to me; which our Lord said, signifying what death he should
die, by being lift up on the cross, John, xii. 32, 33. Now what dost thou think
of thyself, if such a sight will not move thee? An earthly, carnal, worldly
mind, is declared over and over to be enmity against God, Rom. viii. 7; James,
iv. 4. But how remarkable is it, that such a temper of mind should be so
peculiarly signified to import enmity to the cross of Christ! Phil. iii. 18, I
tell you of such, weeping, saith the apostle, that do even continue their
enmity even in the face of the cross? and who even by that itself are not
overcome
3. If thou wilt not be reconciled, Christ did, as to thee,
die in vain, thou canst be nothing the better. Think what it must come to, that
so precious blood (infinitely exceeding the value of all corruptible things;
silver and gold, etc. 1 Pet. i. 18, 19), should be shed, to redeem and save
such as thou, and, yet do thee no good!
4. If thou continue to the
last unreconciled, it not only doth thee no good, but it must cry and plead
most terribly against thee. Blood-guiltiness is a fearful thing ! What must it
be to be guilty of such blood! If thou wert guilty of the blood of thy father,
thy child, or of the wife of thy bosom, how would it astonish thee! But to be
guilty of the blood of the Son of God! How canst thou live under it? If thou
wert guilty of all the innocent blood that ever was shed, since the creation of
the world, it were not comparable to the guilt of this blood!
5. But
if thou come to Jesus, the Mediator of the new covenant, and to the blood of
sprinkling, that speaks better things than the blood of Abel, as a reconciled
believing penitetit; thou wilt also come and be adjoined to the general
assembly, to the church of the first-born written in heaven, to the innumerable
company of angels, and to the spirits of just men made perfect, Heb. xii. 22 -
24. 0 the joy in heaven that will be concerning thee! And, 0 the fulness of thy
own joy, into which thou shalt enter at last: - for consider,
6. And
in the last place, what follows in the latter part of this verse, that is, that
thou wilt be presented by thy Redeemer, holy, and unblamable, and unreprovable
in the sight of God, as if thou hadst never offended, and never been an enemy.
All thy former transgressions, that have overwhelmed thee with just sorrow,
shall all be overwhelmed in that kind, paternal joy, as for the returning
prodigal; This my son was lost and is found. And thy having been so long
alienated, and an enemy in thy mind by wicked works, will all be forgotten and
swallowed up in the embraces of infinite, everlasting love?
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