Part 185

This is yet further evident, (1.) Because the work of the Spirit is to lead us into the sayings of Christ, which, as to our redemption from death, are such as these—‘I lay down my life, that you may have life’; ‘I give my life a ransom for many’; and, ‘The bread that I will give is my flesh, which I will give for the life of the world’ (John 6:51). (2.) Because the Spirit, in the wisdom of heaven, is not counted a sufficient testimony on earth, but as joined with the blood of Christ—‘There are three that bear witness on earth, the Spirit, the water, and the blood’; these are the witnesses of God. The Spirit, because it quickeneth; the blood, because it hath merited; and the water—to wit, the word—because by that we are clean as to life and conversation (1 John 5:8; Eph 5:26; Rom 8:16; Psa 119:9). (3.) Because, as by the Spirit, so we are sanctified by faith in the blood of Jesus (Heb 13:12). (4.) Because, when most full of the Spirit, and when that doth work most mightily in us, we are then most in the belief and admiring apprehensions of our deliverance from death by the blood of Jesus (Rev 5:9, 15). (5.) The Holy Ghost breatheth nowhere so as in the ministry of this doctrine, this doctrine is sent with the Holy Ghost from heaven; yea, as I have hinted, one of the great works of the Holy Ghost, under the Old Testament, was to testify ‘of the sufferings of Christ, and the glory that should follow’ (1 Peter 1:11,12).

Put all these things together, and see if Jesus Christ, by what he hath done, hath not paid full price to God for sinners, if he ‘hath not obtained eternal redemption for them?’

THE FOURTH DEMONSTRATION.

FOURTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, and obtained eternal redemption for them, is evident, if you consider how the preaching thereof hath been, from that time to this, a mighty conqueror over all kinds of sinners. What nation, what people, what kind of sinners have not been subdued by the preaching of a crucified Christ? He upon the white horse with his bow and his crown hath conquered, doth conquer, and goeth forth yet ‘conquering and to conquer’ (Rev 6:2). ‘And I,’ saith he, ‘if I be lifted up from the earth, will draw all men unto me’ (John 12:32). But what was it to be lifted up from the earth? Why, it may be expounded by that saying, ‘As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life’ (John 3:14,15).

He was then lifted up when he was hanged upon a tree between the heavens and the earth, as the accursed of God for us. The revelation of this, it conquers all nations, tongues, and people. ‘And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation’ (Rev 5:9). Hence the apostle Paul chose above all doctrines to preach up a crucified Christ, and resolved so to do; ‘for I determined,’ saith he, ‘not to know anything among you, save Jesus Christ and him crucified’ (1 Cor 2:2).

First. The doctrine of forgiveness of sin conquered his very murderers; they could not withstand the grace; those bloody ones that would kill him, whatever it cost them, could stand no longer, but received his doctrine, fell into his bosom, and obtained the salvation which is in Christ Jesus—‘They shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born’ (Zech 12:10). Now was this scripture eminently fulfilled, when the kindness of a crucified Christ broke to pieces the hearts of them that had before been his betrayers and murderers. Now was there a great mourning in Jerusalem; now was there wailing and lamentation, mixed with joy and rejoicing.

Second. Though Paul was mad, exceeding mad against Jesus Christ of Nazareth; yea, though he was his avowed enemy, seeking to put out his name from under heaven, yet the voice from heaven, ‘I am Jesus,’ &c., ‘I am the Saviour,’ how did it conquer him, make him throw down his arms, fall down at his feet, and accept of the forgiveness of sins freely by grace, through redemption by faith in his blood!

Third. They at Samaria (though before Philip preached to them) worshipped and admired the devil in Magus, yet when they believed Philip’s preaching of Christ unto them, and forgiveness of sins through faith in his name, great joy was amongst them, and they were baptized, both men and woman (Acts 8). ‘He preached,’ saith the text, ‘the things concerning the kingdom of God, and the name of Jesus Christ’—that is, all the blessings of life, through the name of Jesus Christ; for he is the Mediator, and without his blood come no spiritual blessings to men.

Fourth. How was the sturdy jailer overcome by a promise of forgiveness of sins by faith in Jesus Christ! It stopped his hand of self-murder, it eased him of the gnawings of a guilty conscience and fears of hell-fire, and filled his soul with rejoicing in God (Acts 16:30-34).

Fifth. How were those that used curious arts, that were next to, if not witches indeed; I say, how were they prevailed upon and overcome by the word of God, which is the gospel of good tidings, through faith in the blood of Christ! (Acts 19:17,18).

Sixth. How were the Ephesians, who were sometimes far from God; how, I say, were they made nigh by the blood of Christ! (Eph 2:13).

Seventh. The Colossians, though sometimes dead in their sins, yet how were they quickened by God, through the forgiveness of all their trespasses; and they had that through his blood! (Col 1:14, 2:13).

What shall I say? No man could as yet stand before and not fall under the revelation of the forgiveness of sins through a crucified Christ, as hanged, as dying, as accursed for sinners; he draws all men unto him, men of all sorts, of all degrees.

Shall I add, how have men broken through the pricks to Jesus when he hath been discovered to them! Neither lions, nor fires, nor sword, nor famine, nor nakedness, nor peril, ‘neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord’ (Rom 8:35-39).

THE FIFTH DEMONSTRATION.

FIFTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, and obtained eternal redemption for them, is evident, by the peace and holiness that by that doctrine possesseth men’s souls; the souls of men awakened, and that continue so. By awakened men I mean such as, through the revelation of their sin and misery, groan under the want of Jesus to save them, and that continue sensible that they needs must perish if his benefits be not bestowed upon them; for otherwise the gospel ministereth neither peace nor holiness to any of the souls of the sons of men; that is to say, not saving peace and holiness. The gospel of grace and salvation is above all doctrines the most dangerous, if in word only it be received by graceless men; if it be not attended with a revelation of men’s need of a Saviour; if it be not accompanied in the soul by the power of the Holy Ghost. For such men as have only the notions of it are of all men liable to the greatest sins, because there wanteth in their notions the power of love, which alone can constrain them to love Jesus Christ. And this is the reason of these scriptures—They turn the grace of God into wantonness. ‘They turn the grace of our God into lasciviousness’ (Jude 4).

For some, when they hear of the riches of grace through Christ, that hearing not being attended with the faith and love which is in Christ Jesus, those men receive the notions of this good doctrine only to cloak their wickedness, and to harden themselves in their villainies.

Others, when they hear, being leavened before with the leaven of some other doctrine, some doctrine of the righteousness of the world, or doctrine of devils, forthwith make head against and speak evil of the blessed doctrine; and because some that profess it are not cleansed from their filthiness of flesh and spirit, and do not perfect holiness in the fear of God, therefore others conclude that all that profess it are such, and that the doctrine itself tendeth to encourage, or at least to tolerate, licentiousness, as they imagined and affirmed of Paul that he should say, ‘Let us do evil, that good may come’ (Rom 3:8).

The ground of that wicked conclusion of theirs was, because he by the allowance of God affirmed that, as sin had reigned unto death, so grace reigned unto life in a way of righteousness by Jesus Christ our Lord. Nay, then, says the adversary, we may be as unholy as we will, and that by the doctrine you preach; for if where sin abounds grace abounds more, the consequence of a wicked life is but the heightening, advancing, and magnifying of grace. But what saith the apostle? My conclusions are true that grace doth reign above sin, but to say, ‘Let us therefore sin,’ that man’s damnation is just; because such an one abuseth and maketh the most devilish use of the blessedest doctrine that ever was heard of in the world amongst men. Besides, it is evident that such know not the power thereof, nor have felt or savoured its blessedness; for where this gospel cometh in truth, it naturally produceth peace and holiness.

First. Peace. He is our peace, he is the Prince of peace, he giveth peace in his high places. This word ‘peace’ hath in it a double respect.

1. It respecteth God—He hath ‘made peace by the blood of his cross’; that is, he hath made peace for us with God, having appeased the rigour of his law, and satisfied justice for us. Hence it is said, ‘The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus’ (Col 1:20; Phil 4:7). ‘The peace of God’—that is, the doctrine of reconciliation by Christ’s being made to be sin for us, THAT shall keep the heart—that is, from despair or fainting, under apprehensions of weakness and justice. But yet this peace of God cannot be apprehended, nor be of any comfort to the heart, but as the man looks for it through Christ Jesus; therefore that clause is added, ‘through Christ Jesus’; for he is peace-maker, it is he that reconcileth us to God ‘in the body of his flesh through death’; for by his doing and suffering he presented God with everlasting righteousness, with everlasting righteousness for sinners. Upon this we have peace with God. Hence Christ is called King of righteousness first; ‘first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace’ (Heb 7:1,2). For he could not make peace with God betwixt us and him but by being first the Lord of righteousness, the Lord our righteousness; but having first completed righteousness, he then came and preached peace, and commanded his ambassadors to make proclamation of it to the world, for it was want of righteousness that caused want of peace (2 Cor 5:19-21). Now, then, righteousness being brought in, it followeth that he hath made peace. ‘For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father’ (Eph 2:14-18).

2. This word ‘peace’ respecteth our inward quietness of heart which we obtain by beholding this reconciliation made by Christ with God for us—‘Being justified by faith, we have peace with God, through our Lord Jesus Christ’ (Rom 5:1). ‘The God of peace fill you with all joy and peace in believing’ (Rom 15:13).

This peace is expressed diversely—(1.) Sometimes it is called ‘quietness,’ for it calms the soul from those troublous fears of damning because of sin—‘And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever’ (Isa 32:17). (2.) Sometimes it is called ‘boldness’; for by the blood of Christ a man hath encouragement to approach unto God—‘Having, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh’ (Heb 10:19,20). (3.) It is sometimes called ‘confidence’; because by Jesus Christ we have not only encouragement to come to God, but confidence, that if we ask anything according to his will, he not only heareth, but granteth the request which we put up to him (1 John 5:14,15). ‘In whom we have boldness and access with confidence, by the faith of Jesus’ (Eph 3:12). (4.) Sometimes this peace is expressed by ‘rest’; because a man having found a sufficient fulness to answer all his wants, he sitteth down, and looks no further for satisfaction—‘Come unto me, all ye that labour and are heavy laden, and I will give you rest’ (Matt 11:28). (5.) It is also expressed by ‘singing’; because the peace of God when it is received into the soul by faith putteth the conscience into a heavenly and melodious frame. ‘And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away’ (Isa 35:10). (6.) Sometimes it is expressed or discovered by a heavenly glorying and boasting in Jesus Christ; because this peace causeth the soul to set its face upon its enemies with faith of a victory over them for ever by its Lord Jesus—‘Let him that glorieth, glory in the Lord’ (Jer 9:23,24). And, ‘My soul shall make her boast in the Lord; the humble shall hear thereof, and be glad’ (Psa 34:2). (7.) Sometimes it is expressed or discovered by joy, ‘joy unspeakable’: because the soul, having seen itself reconciled to God, hath not only quietness, but such apprehensions do now possess it of the unspeakable benefits it receiveth by Christ with respect to the world to come, that it is swallowed up with them—‘Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory’ (1 Peter 1:8). (8.) Lastly, it is expressed or discovered by the triumph that ariseth sometimes in the hearts of the believers, for they at times are able to see death, sin, the devil, and hell, and all adversity, conquered by, and tied as captives at the chariot-wheels of Jesus Christ; taken captive, I say, and overthrown for ever. ‘Thanks be unto God which always causeth us to triumph in Christ’ (2 Cor 2:14). ‘O clap your hands, all ye people; shout unto God with the voice of triumph’ (Psa 47:1).

1. In that they have given us a gospel of peace (Rom 10:15). Or a new testament which propoundeth peace with God through the redemption that is in Christ. Now as this is called the gospel of peace, so it is called the gospel of God (1 Thess 2:9). The gospel of Christ (Rom 15:19; 2 Thess 1:8). A gospel indited by the Holy Ghost (1 Thess 4:8). I say, therefore, that redemption and salvation being that through Christ, and the truth thereof proclaimed by the Father, the Word, and the Holy Ghost, in the word of the truth of the gospel, it must needs be that we who believe shall be saved, ‘if we hold fast the confidence and the rejoicing of the hope firm unto the end.’

2. As the three in the Godhead are the authors of this peace by inditing for us the gospel of peace, or the good tidings of salvation by Jesus Christ, so they are the authors of our peace by working with that word of the gospel in our hearts. And hence, (1.) The Father is called the God of peace, ‘Now the God of peace be with you all’ (Rom 15:33). ‘And the very God of peace sanctify you’ (1 Thess 5:23). And because he is the God of peace, therefore he filleth those that believe in his Christ with joy and peace through believing (Rom 15:13). (2.) Again, Christ is called the Prince of peace; therefore the prayer is, ‘Grace unto you, and peace, from God our Father, and the Lord Jesus Christ’ (2 Thess 1:2). (3.) The Holy Ghost also is the author of this peace, this inward peace, even ‘righteousness and peace, and joy in the Holy Ghost’ (Rom 14:17).

And I say, as I also already have said, the procuring or meritorious cause of this peace is the doings and sufferings of Christ; therefore by his doings and sufferings he paid full price to God for sinners, and obtained eternal redemption for them; else God would never have indited a proclamation of peace for them, and the tenor of that proclamation to be the worthiness of the Lord Jesus; yea, he would never have wrought with that word in the heart of them that believe, to create within them peace, peace.

Second. [Holiness.] As peace with God is an evidence—the blood of Christ being the cause thereof—that Christ hath by it paid full price to God for sinners, so holiness in their hearts, taking its beginning from this doctrine, makes its fifth demonstration of double strength.

1. That holiness, true gospel holiness, possesseth our hearts by this doctrine it is evident, because the ground of holiness, which is the Spirit of God in us, is ministered to us by this doctrine. When the apostle had insinuated that the Galatians were bewitched because they had turned from the doctrine of Christ crucified, he demands of them whether ‘they received the Spirit by the works of the law, or by the hearing of faith?’ (Gal 3:1-4). That is, whether the Spirit took possession of their souls by their obedience to the ten commandments, or by their giving credit to the doctrine of the forgiveness of their sins by faith in this crucified Christ, strongly concluding, not by the law, but by the hearing or preaching of faith—that is, of the Lord Jesus as crucified, who is the object of faith.