Chapter 44: The Ministy of Reconciliation
Chapter 44 I have treated the matter of what commission is given unto the ministers of the Gospel, and there is one great thing that I would have you observe, which we often overlook: how the Apostle repeatedly emphasises this, as if to suggest that it is one of the greatest things that concerns the world that ever was. For he says in verse 18, "All things are of God; who has reconciled us unto himself by Jesus Christ, and has given unto us the ministry of reconciliation."
But he had not finished with that thought; he repeats it again, "to wit, that God was in Christ reconciling the world; that God reconciled us to himself by Jesus Christ, and has given unto us the ministry of reconciliation." This is in verse 18, and again, in verse 19,
"And has committed unto us the word of reconciliation," showing that it is a matter of great consequence; it is a great trust that is committed to the ministers of the Gospel, the word of reconciliation.
I have shown you how you are, therefore, to entertain the ministers of the Gospel. How beautiful should be the feet of those who bring glad tidings, who come from God with this commission, this doctrine of reconciliation in their mouths! As Noah put forth his hand and took in the dove with the olive branch, so when a minister comes with this olive leaf in his mouth—the ministry of reconciliation—you must open your hearts and take it in.
A word or two more about this: this, as you have heard at length, is the great work of the ministers of the Gospel: to bring to you the doctrine of reconciliation. Although it may seem like foolishness to
the world, yet it is the great ordinance by which God will bring men to be reconciled unto himself—those whom he has purposed to save.
Here is now a work: to treat with you about reconciling your souls to God, to open to you the counsels of God concerning bringing you to be at peace with Him.
Use 1: See What a Wicked, Wretched World This Is, That Cannot Bear the Ministers of the Gospel From this, we can see what a wicked and wretched world this is, that it cannot bear the ministers of the Gospel. When this is all the work they come about—this errand unto them in the name of God, to treat with them solely to make peace between God and their souls—here is all their errand, and yet the world cannot bear this.
If they came as the messengers of God's wrath against them, then indeed the world might look harshly upon them and seek to avoid them. But when they come with no other errand but merely to treat with their souls about terms of peace, that the world should not receive them, but reject the Gospel, despise it, and look upon the ministers of the Gospel as if they were their greatest enemies—this is a most wretched and wicked world. There is nothing in the world that can aggravate the sins of men more than this: that they should reject the ministry of the Gospel.
Says God, "What? When I send the ministers of the Gospel, my servants, to treat with these wretched creatures about making peace between me and them, and they shall reject this?" Certainly, God expects that wherever he sends the ministry of the Gospel, generally, all people should marvel at the grace of God that is made known to them in Christ. They should all come in and even cry out to God,
"Lord, what is it that you require? What? Is there any messenger
from Heaven come? Now let us give up our hearts as blank paper; let God write in them whatever He pleases."
God does not expect that men should rise in a rage against the Word and cast it off as if it brings trouble upon them. How infinitely mistaken are men in this, to think that the preaching of the Gospel is a trouble to the world, when it is the greatest happiness that can exist in this world? And if you knew it, you would bless God for it, even with your faces to the ground, that such a commission was given to your brethren to come from God, to treat in His name about terms of reconciliation with you, the sons of men.
What harm do the ministers of the Gospel do unto men that they should be so troubled with them? That they should say, "The town or place is troubled, and we could never be at peace since there was such and such preaching"? Were it not for infinite malice, such a thought could never enter into the hearts of men.
You speak about the matter of treating for peace with God, but say that ministers are severe and denounce the judgments of God against us.
I appeal to you—how do we denounce them? Do we declare them absolutely, or only to bring souls to faith and repentance? What do we plead against? It is only against your sin, which is your enemy, your deadly enemy, and would certainly undo and destroy you eternally.
Ahab spoke of the prophet, saying, "He never speaks good unto me," and yet said, "Have I found thee, O mine enemy?" He regarded the prophet as an enemy. So it is with wicked, carnal hearts. Though we come to reveal the mysteries of the Gospel to them, when we show them the terms upon which it stands, they think we do not speak
good to them. Certainly, whatever your thoughts may be, we are enemies to nothing but your sins, which would destroy you. Sin is your true enemy, and would anyone think it harsh to have their deadly enemy dealt with severely?
All that we desire is to break the alliance between your souls and sin so that there may be a union between God and your souls. Certainly, love for sin and peace with God cannot coexist at the same time; it is impossible for there to be a league between sin and your souls, and yet a league between God and your souls. Now, which do you think is better, and who is truly your greatest friend: the one who seeks to maintain a league with sin, or the one who seeks to break it so that you may have peace with God? This is the intention of the Gospel.
But you may say, "If this is the commission of ministers, that God has put into them the word of reconciliation, why do they preach the law as much as they do? Why do they preach terror so much, if their commission is the word of reconciliation?"
To that, I answer: Certainly, he is not a true minister who preaches the law or terror in any other way than in order to this word of reconciliation. It is solely to make you understand this word of reconciliation. Though there is (in some respects) a significant difference between the law and the Gospel, most people think the difference is greater than it truly is. The substance of the law is that which is implied (at least) in the Gospel.
When we say the word of reconciliation, it is impossible to open this up to you without showing you something of what the law conveys.
Why? Because reconciliation implies that we are enemies to God.
How are we enemies to God? It is through our sins.
How shall we know that sin brings enmity between God and us?
The law tells us, "Cursed be everyone that does not continue in all things which are written in the book of the law to do them." When we speak of reconciliation, there is implied enmity. I appeal to any of you—considering that God works with creatures according to the nature of creatures—He works (though above reason) in a rational way. He begins the work with those He intends to save. Therefore, how can we (in a rational way) understand what reconciliation is until we understand what enmity sin has made between God and our souls? Is it possible to grasp the sweetness of peace with God until we understand the danger of our state? What we speak of in the law is implied in the Gospel so that the revelation of the Gospel may come with more sweetness and fullness into your hearts.
Oh, that you would always carry this with you when you hear any minister speak words that contain any terror. Persuade your souls of this: "Oh, but this is for the sake of my peace with God; it is to show me what a blessed and sweet Saviour Jesus Christ is."
But others will say, "The word of peace is committed unto you; why do you then speak of war?"
To that, I answer briefly: when we speak to you concerning war, what is our aim? What does it lead to? It is simply this—that you may be willing to risk your lives, your estates, and all that you have to maintain among you this word of reconciliation. This is the purpose.
Were it not for this, we could quickly hold our tongues, and we would not endanger ourselves as we do in speaking to you on such a matter.
It is clear to anyone, even to one whose eyes are half-open, that if we are sluggish and cowardly now, we may as well say goodbye to the word of reconciliation; the word of the Gospel would be lost, and we should not expect it to remain among us or for our future generations.
Some of you may know that since God has called a Parliament and blessed it as He has done, the word of reconciliation has never been opened so clearly as it has been now. There has been some preaching before, mingled with many mixtures; but as for the clear way of reconciliation, your consciences may tell you that it has never been so plainly revealed.
Objection: But you will say, "The Apostles had the word of reconciliation and preached it to the people, but they did not preach that the people should maintain it by force of arms. Instead, they taught the people to suffer, to lay down their lives, and not to take up the sword."
Answer: This has been answered time and again, and it is a most vain objection. The objection seems to be based partly on the matter itself. They say that religion should not be maintained by the sword, and secondly, they point to the example of the primitive times.
Firstly, regarding religion, understand that the current defence by the sword is not merely for religion but for our civil right to practice our religion. This response addresses both objections.
For the objection that religion should not be maintained by the sword, and for the matter concerning primitive times, I say that the maintenance of religion now is not the sole reason the sword is taken up. The sword is not raised purely for religion itself but for the civil right we have to practice our religion, which the Apostles and the early Christians did not have in primitive times.
We now live in a country where we have a civil right to our religion, as well as to our estates. We do not only have the right to practice our religion because God graciously gives it to us, but we also have this right by virtue of our civil laws and the laws of our commonwealth.