Chapter X (continued, part 5)
satisfy God ; but he with the power of an endless life ; because Christ had
power enough to survive the encounter of his Father s wrath, and live for
ever ; to go through -stitch with the work and bring it to perfection, and not
succumbere or sink under it.
And, secondly, in that God called him, he undertook to make him able.
Besides that God knew Christ able, and therefore called him, it may be
further said, that in calling him he undertook to make him able. Men, if
they find not men able for places when they call them, cannot give abilities ; but God doth give abilities by calling
: Isa. xlii. 1,4, Behold my servant whom I uphold ; mine elect (or chosen one), ver. 6,
* whom I have called
in righteousness (says God) ; that is, I have called him to this office, and
that in righteousness, put him not upon it unwillingly ; and him I chose of
all that ever were or shall be, and he is my servant in it, and therefore cer
tainly I will uphold him in it ; and therefore (as it is ver. 6) he promiseth that he will hold his hand up that he sink not, even as Christ held up Peter from
* He shall not fail, or fall short to
sinking, and will keep him so (as ver. 4).
accomplish the work of mediation, in the least tittle ; nor shall he be dis
couraged, or (as it is in the original) not be broken ; and he was to
undergo that which would have broken the backs of men and angels, and
pushed them to hell. But he shall not be broken, but backed with all the
power that God hath, who made the heavens, &c., as it follows, ver. 5.
And, thirdly, you heard how Christ was willing to undertake it, and
therefore surely knew himself able to go through with it, for otherwise he would never have undertaken it. A wise man will not undertake an enter
prise that he is not able to manage or go through with, and Christ much
less, who is the wisdom of his Father, Col. ii. He will not do as a foolish
builder, that begins and sets upon a work which he is not able to finish. What wise man will enter into bond for another for more than he is worth
himself, and so lie in prison for ever ? No wise man will, much less Christ ; therefore surely he was able.
And, fourthly, in that he is God as well as man (as you have heard), therefore surely he must needs be able. If it had been possible his Father should forsake him, as he complained he did afford him no succour, no
support, but leave him to himself ; nay, do his utmost against him, and make known the power of his wrath, as indeed he did ; why, he is able to
uphold himself, for the fulness of the Godhead dwells bodily in him, Col. ii. 9. Mark it, he hath not only some gifts of the Godhead, or virtue from the Godhead dwelling in him, and so supporting him, but the fulness
of the Godhead itself; and this not lodging there as a friend or sojourner, but knit to and residing in him, as a householder, for ever, that will be
sure to keep possession for ever ; and so nearly knit, as that Godhead and manhood make one person bodily, that is, personally ; as anima, by Heb
raism, signifies person. So human nature and God make one person. Therefore he, having power, must put it forth to the utmost to pre serve human nature from sinking in this business ; and all must sink if it
sink.
Now, one of his names, Isa. ix. 7, is, that he is the mighty God. Why ? First, he must fulfil all righteousness
: It becomes us (says
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Christ) to fulfil all righteousness, of moral law and ceremonial, Mat.
iii. 15. Why, and that is least of all, for this angels in heaven perform ; and Christ, if he had been but a mere man, filled with all grace as he was, John i. 16, would have done that, having the Spirit so without measure, John iii. 84. Only this, if he had been a mere man, it had not been a
righteousness sufficient and able to mediate for us, for it would but have
justified himself; there must therefore be a further ability than any crea ture hath to go to this. But he being God also, and therefore Lord of the moral law, as he is said to be Lord of the Sabbath, and so not subject to
the law ; that he should take on him the form of a servant to the law, and be made under the law, who made and gave it, Gal. iv. 4, and become obe dient to every tittle of it, as he did ; this made that active righteousness of his of infinite value, able to mediate for us. Therefore he is called Jehovah our righteousness.
Secondly, As he must be able to do and fulfil the law thus, so to suffer
also ; for, Heb. ii. 10, he is made a perfect Saviour through suffering ; and then says Christ, I shall be perfected, and without shedding of blood there is no remission, Heb. ix. 24. He cannot save a man unless he die, but must enjoy heaven alone : John xii. 24,
* Unless a corn of wheat fall
into the ground and die, it remains alone ; so Christ, if he had not died. And being God he could not indeed, but being man. He would easily enough do that (you will sa}
), nothing easier than to die. But yet, if his death be a mediating death, he must be able to offer up himself in death ; be his own sacrifice, altar, priest ; and borrow nothing, and all at once, ; and that no creature could. But now being God also, he was able to offer up himself, needed no other priest, Heb. ix. 14.
* Through the eternal
Spirit he offered up himself ; yea, and find a sacrifice also himself, offer
ing up his body, Heb. x. 10 ; and his soul also an offering for sin,
struggling under the wrath of God, Isa. liii. 10 ; yea, and be the altar him
self, Heb. xiii. 10.
But, thirdly, there is a business of greater difficulty yet behind, that ex ceeds the power of any creature, yea, of all, which will draw out the power of God indeed ; and that is, that he must rise again as a conqueror over
death, overcome hell and God s wrath, and not lie wrestling under them to
eternity, for till then God s wrath would not be satisfied ; for if he had lain
by it, and been kept in prison, then it had been a sign the debt was not
paid. If ever therefore he will justify us by his death, he must overcome and rise again, or else we should be still in our sins, 1 Cor. xv. 13; and this no creature could ever do. God s wrath would have held them
tugging work to eternity, and they could never have risen again, nor
stirred. He that overcomes that must be as strong as God himself; yea, and he must do this himself, by his own power too. It were not enough to be raised up, as Lazarus was, by the power of another. That will not
serve. For that power that raised him must first satisfy and overcome God s wrath, and break open the prison doors.
Now, if another power than his own had done it, that party had been
mediator, and not he. But now he being God, he is able to do all this, and to do it himself also. For being God, that power was able to raise him up, and to loose the pains of death ; and it was impossible he should be held of them. They were the pains of death, namely, the wrath of God, which would have sped all the creatures in the world ; and which pains would not have let him go till they were loosened and overcome ; for, if
possible, they would have held him, but being God, it was not possible.
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He will take hell gates, as another Samson, and throw them off the
hinges, and carry them away, and swallow up death in victory
: Destroy this temple (says he, John ii. 19), and I have power to raise it up ; I,
myself. The body could not raise itself indeed, therefore if he had been mere man he could not have done it ; but that Spirit, the eternal Godhead, could, 1 Pet. iii. 18. He was able, you see, to this work of mediation.
3. Thirdly, Christ had faithfulness in him not to fail in the performance, Heb. iii. 2. It is said, He was faithful to him that appointed him. God did appoint (as ye heard) and trust him, and therefore he failed not in his
expectation ; for God otherwise had not pitched upon him. And the reasons which may evince he would be so are,
First, He being God, and having passed his word to his Father, he could not but be faithful and true in it ; for with God is no variableness, nor shadow of turning, James i. 17. And plead inability he could not, and his Father that had appointed him would not release him : Heb. vii.
21, He swore, and would not repent, that he should be a priest.
Secondly, It concerned himself to be faithful in the performances, for
otherwise, as the case stood, he himself must have lain by it ; as a man that is surety for another (as Heb. vii. 22, He was made a surety ), he made it his own debt ;. and we could not, nor were able, and he therefore undertook it ; and therefore it concerned him to discharge it, and to pay the utmost farthing.
Thirdly y God, upon this ground, took his word and bond, and had let thousands of debtors go free, and saved millions under the Old Testament, upon his bare word; ere ever he came to do it, Heb. ix. 15, he is there called
1 the mediator of the new testament, that by means of death, for the trans
gressions under the old testament, &c. Many a man s sins then were put upon his score, and God should be a great loser by him ; and therefore it was necessary he should discharge those debts : Rom. iii. 25, he says, that God had set him forth to be a propitiation, to declare his righteous ness, or faithfulness, for the remission of sins that are past, through the forbearance of God. There seem to be two arguments: 1. That God had pardoned and forborne many sins, before he came into the world, he had been at great expenses of mercy ; and he should be a loser if he came not to be a propitiation for them. 2. Upon Christ s promise to him, he had made a promise of Christ to the world ; and therefore, to shew his
faithfulness and truth, he sent him. To make good his Father s faithful
ness, he must needs be faithful.
Fourthly, When he came down from heaven, and took our nature upon him, he left his glory as a mortgage or pawn for to make his promise and bond good, never to take it up again and look his Father in the face in
glory till he had performed it ; for so much that speech of his implies, John xvii. ver. 4 and 5,
* Now glorify me with the glory I had with thee
before the world was. That same now having reference to finishing the work in the 4th verse, implies that till then he was not to reassuine it.
4. Therefore, fourthly, He hath done it, and fully performed it ; so his own words are in the same John xvii. 4, I have finished the work which thou gavest me to do; and hath all fulness of righteousness dwelling in him, to make peace and re
concile us, Col. i. ver. 20. For, First; Whereas God had a bond against us, Col. ii. 15, till that was
discharged we must lie by it. He hath discharged that debt, paid an
equivalent ransom to it, avriXv-rgov, 1 Tim. ii. 6, and cancelled that bond,
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Col. ii. 13. And whereas we were to die, bodies and souls, he offered both
his body, Heb. x. 10, and also his soul as an offering for sin, Isa. liii. 10, and poured it out to death, v. 12, whereof the two elements of bread and wine are signs and seals to us, though both conveying one and the same whole Christ, yet represented to us as having his body broken in the bread, and his soul poured out in the wine ; the life or soul lying in the blood, it
signified the suffering of his soul, which sacrifice being offered up by the
eternal Spirit (that is, the Godhead), who was both priest and altar, Heb.
ix. 14, therefore sanctified the gift or sacrifice, as the altar did, Mat. xxiii. 19, and therefore, being the blood of the Son of God, it cleanseth from all sin, 1 John i. 7. Yea, and so perfect a satisfaction is it, that he needed to do
* By once offering he perfected for ever them that
it but once : Heb. x. 14,
are sanctified ; that is, purchased a perfect peace and final discharge, and
that so perfect, that God doth herewith not only rest satisfied, but also finds a sweet smelling savour, Eph. v. 2, so as the scent of sin cannot come up into his nostrils.
Secondly ; He hath fulfilled all the active righteousness of the law ; for
so indeed it became him, who is our high priest, who is holy, harmless,
undefiled, &c., Heb. vii. 26. So when he was to lay down his life, and
pay the last sum and part of the payment, he says, John xvii. 4, I have
finished the work thou gavest me to do ; and John viii. 29, I do always the things that please thee ; and, I came not to destroy the law, but to
fulfil it, even every iota of it. For (says he, Mat. iii. 15), speaking of the
necessity of his being baptized, which was a branch of righteousness, Suffer
it to be so, for it becomes us thus to fulfil all righteousness, namely, neces
sary for justification, which I add, because some parts of the law he had no occasion to fulfil : as not the duty of a husband to a wife, nor of a father
to a child, because they were not compatible with his condition and office of mediatorship ; and which are rather duties of a particular state and con
dition of life, than of the nature of man in general, which he undertook for. That therefore, as we say, it was not necessary he should in his passive obedience take on him the several personal infirmities and diseases which
befall men, but only those which are common to man s nature, as hunger,
sleep, &c., which he did ; so is it in his active obedience also. It was not
necessary thus particularly to fulfil every such branch as is but personal ; though all those he did perform more eminently, in a more transcendent
manner, as the duties of a husband and a father to his spouse and children, the church.
Thirdly ; And besides, as in his passive obedience he underwent the substance of those pains we were to undergo, but was not bound to all the
circumstances, as of eternity, and of the place in hell, &c., so, nor in his
active obedience was he bound to perform the occasional duties, which are but circumstances to man s nature, or diversified by several conditions in
this world. It was enough he performed the sum and substance, of loving God and man in that eminent manner he did ; love being, for substance, the fulfilling of the law.
And thus it was impossible but that he should fulfil the whole law. Had he been mere man, then indeed there might have been room for a supposition, that being a creature, he might have failed ; but being God, he could not, James i. 13, and therefore not fail in performing any part of it. Which obedience and fulfilling of the law being performed by one who, till he took man s nature on him, was no way subject to it ; and then also was lord of
the law as of the Sabbath, may be accepted for us, and we saved by it ;
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so as the righteousness of the law is said to be fulfilled in us, Rom.
viii. 4, 5. And that he hath fully performed both these is evident by this : that now he sits at the right hand of God, which is the demonstration brought by the apostle, Heb. x. 12, that he hath done whatever was requisite to
perfect and consummate our peace and reconciliation, as ver. 14. For,
says he, after his offering that his sacrifice, He sat down at the right hand of God, or the Majesty on high. Now, it is certain he had never come thither if he had not paid the debt ; God would never have suffered him ; for he must have lain in prison till he had paid the utmost mite. But now
being got out of prison, as Isaiah speaks, chap. liii. 8, and set down on God s right hand there in heaven, surely he hath paid the debt, and if he could have broke loose and got thither, yet in heaven he would not stay, unless he had performed it ; thither would the wrath of God pursue him, and there arrest him and seize on him. For when Adam had sinned, paradise could not hold him ; nor would heaven hold Christ, if he owed God anything ; therefore, says Christ, John xvi. 10, bringing it as an evi dence of his righteousness all sufficient, and to convince the world of it, I go to my Father, and ye shall see me no more ; if it had been other
wise, his Father would not have received him, but sent him down again.
Fourthly; And by this his both active and passive obedience, through the acceptation of his person, who performed it, he hath completed the work of reconciliation with his Father, which, consisting of peace and good will (that is, being pacified towards us, and receiving usinto favour again) as the parts of it, these two main parts of obedience serve to procure and consummate both. His blood procureth peace ; so Col. i. 20,
* Having made peace through the blood of his cross ; that is the first. But yet, because when peace is made, the party may say, Though I am at peace, and pardon the traitor, yet I can never love him again or receive him into
favour, as I was wont ; therefore his active obedience, through the favour of the person performing it, procures the manifestation of good will also, to make us complete and perfect friends. Therefore to reconcile in that Col. i. 20 is made more than simply to make peace. Peace is but the foundation of it ; for having made peace to reconcile us, &c., says the text; and the blood of his cross goes to make peace ; this other serves to restore us to his lost favour, to make us accepted, and all through him. Therefore there lies the emphasis, as you may observe it in that Col. i. 20, By him I say ; it comes in twice there.
5. Therefore, fifthly ; add to all this, there is a fulness of acceptation of the
person with God who performed all this. For he that brings creatures into favour must be more beloved than a creature ; and in matters of mediation, the chief thing lies in the graciousness of the mediator, with his interest in the party offended ; and if either his love or money will procure full friend
ship for us, he will use both. His money (you see) is paid, he hath laid it down, a sufficient price ; and besides, he is infinitely beloved of his Father, so as for his sake he cannot but accept it, and love us again through him better than ever. For, Prov. viii., he is his old friend, and ancient com
panion, ver. 30, even before the world was, his only begotten Son, not by will but nature, the very substantial image of his person, Heb. i. 3 : in whom there fore he cannot but delight, and be well pleased, as he himself from heaven hath said, This is my beloved Son, in whom I am well pleased ; not with him only, but in him with others ; for therefore he bids us hear him and believe him ; and if it had not been that he is well pleased with us in him,
510 RECONCILIATION BY THE BLOOD OF CHRIST. [CoL. I. 20.
it had no way concerned us. Therefore, in Eph. i. 9, we are said to be
* graciously accepted in him, as the beloved one of his Father, as it is
there. And though he secretly bore good will to us before, yet in that his
beloved, he hath made us graciously accepted, made way for owning us, and
shining graciously upon us, in and through him, whereas without him, he would never have afforded us one good look.
And though in Adam we were beloved, having his image in us in him,
yet infinitely more in Christ : Rom. v. 17, We receive abundance of grace, and righteousness, and life in Christ ; and therefore, says Christ, John
x. 10, I came that they might have life, and that they might have it more
abundantly. It is a degree of comparison, and therefore with that former
state of life we once had ; they shall have all that life (and God s favour is our life) they once had, and more abundantly. In that Rom. v. 17, he
speaks comparatively with our estate in Adam, and seems to make this the
fruit of that abundance of grace and righteousness that we receive, above what in Adam we should, that we shall reign in life, be kings in heaven, to which place his righteousness would not have brought him, but served only to continue that life and degree of favour he was received into. But in him we are beloved with the same love Christ himself is : John xvii. 23,
* Thou hast loved them, as thou hast loved me ; and therefore, ver. 27, adds and makes this a further favour granted at his request, that they might be where he is, whither else they should not have come. For he ascended to pre pare that place for us, and then heaven was opened, and not till then ; when he said, This is my beloved Son, in whom I am well pleased. We are
therefore not only made friends again in heaven, but further received into a greater degree of favour than ever, and to a higher place in court.
6. But now because, in the sixth place, it may be said, that though for his sake we are made friends as good as ever, yet we may fall out again, a breach may come, and so the enmity become greater than ever ; he may use us kindly for a while for his sake, but yet, upon some provocation, he may cast us off again, and remember all our former sins.
Therefore, sixthly, know that there is eternity and perpetuity annexed to
this his mediation, to make it yet more full ; and so full as nothing now can more be added ; Heb. x. 14, By one offering he hath perfected for ever them that are sanctified. His offering, though but one, yet it was a per fect one, wanting nothing ; once was enough ; it is of everlasting force and
merit, for it perfecteth for ever. And it is not thus only in itself, but in
the fruit of it to those who enjoy it, it perfecteth them for ever who are
sanctified by it. There is no danger of justification, if sanctification hold
out, that being the condition on our part ; and therefore shewing the eternal
efficacy of that one offering, he says, it perfects them who are sanctified ; even that being the covenant on his part to perform in us, as well as justi fication is ; and therefore he adds, ver. 15, 16, 17, 18, Whereof the Holy Ghost is a witness to us : for after he had said, This is my covenant ; I
will write my laws in their hearts ; he says, and their sins and iniquities I
will remember no more. The sum whereof is this, that justification is
* Their iniquities will I remember no more. And therefore
eternal :
sanctification is eternal also, and both he puts upon the merit of that one
offering, that righteousness which hath influence into both, being eternal
also, and perfects for ever ; and therefore, Dan. ix. 24, he is said to finish and put an end and a seal to sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness ; that is, such a righteousness as
shall, through the strength and eternity of its merits, for ever put an end
COL. I. 20.] RECONCILIATION BY THE BLOOD OF CHRIST. 511
to sins, and to make a reconciliation as eternal as itself is, and us friends
for ever. For it is such a righteousness, that as it is of that breadth to
cover millions of worlds of sins, so of that length, that no times to eternity could wear it out where it is once imputed.
And indeed the reason why it is of that length is, because it is of that
sufficiency, though it be but one offering, yet it perfects for ever when it is once imputed ; and till the guilt of sin can come to be of more force than
the merit of his righteousness, it cannot cease to be imputed when once it
is imputed. And therefore it is not said, that by reason of it, sins are re membered no more, but iniquities also, in both the forementioned places. So that when Christ ceaseth to be righteousness, then may we, when once he is made righteousness to us.
And to this end further, besides the everlastingness of his righteousness, he himself on purpose lives for ever to keep us in favour, and his right eousness in memory, and our sins in forgetfumess
: Heb. vii. 24, This man, says he, because he continueth for ever, hath an unchangeable priesthood ; wherefore he is able to save to the utmost them that come unto God by him, seeing he ever liveth to make intercession Tor them. He is able to save to the utmost ; that is, the utmost of sins, be they what
they will ; to the utmost of times, though continued never so long. No
guilt can reach so far, and to such greatness, from which he is not able to
save ; and he makes this as one reason of it, because he himself lives for
ever, and lives on purpose to put remembrance and force into his media
tion, He liveth to make intercession. He is not one that will be silent whilst he lives, never hold his peace till he have peace. If any man sin, after the imputation of that righteousness, we have, saith he,
* an advocate with the Father. If sin and the devil, who is sin s advocate, plead against us, yet we have Christ our advocate, who never took any cause in hand wherein he was foiled ; and this .with the
Father, both his and ours, who is therefore ready to hear his children
pleaded for by such a Son. And if the blood of dead Abel cries, shall not the blood of living Christ speak louder ? If the sin of Adam, now he is
long since dead, would to eternity continue to condemn men born of him
(if it might be supposed generation might last to eternity), one man after
another, and never have any stint ; and shall not the righteousness of him
* who is alive for evermore, Eev. i. 18, be of force to dispel the guilt of all the sins, that can be supposed to be committed, even to eternity ?
See how the apostle xargues it, Rom. v. 10, If, when ye were enemies, ye were reconciled by his death, much more shall we be saved by his life.
He argues from the less to the greater ; and the comparison is double.
1. His death and life are compared together. And, 2, our state before
reconciliation and after. If after we had gone on many years in a state of
enmity and rebellion, and yet were made friends through the strength of his mediation ; and all that enmity forgotten and pardoned ; then being made friends, it is easier for Christ to keep us so, and to get our sins still
pardoned to the end of our days. And if his death was of force enough to
reconcile you then, much more, being now alive, and so able to put life into the merit of his death, will he be able to keep God and you friends ; and therefore, says he, in the 6th chapter 9th verse, having said at the 5th that we are planted into the likeness of his resurrection, he makes the likeness and similitude to hold in this, knowing that Christ, being raised from the dead, dieth no more ; death hath no more dominion over him. For in that he died, he died unto sin once (he had not died but for sin,
512 RECONCILIATION BY THE BLOOD OF CHEIST. [COL. I. 20.
and then needed die but once for it) ; but in that he liveth, he liveth unto God. Likewise, says the apostle, ver. 11, reckon ye yourselves also dead unto sin, and alive unto God through Jesus Christ. Make account that when Christ is out of favour, then you may be ; when he is damned, you may. But he liveth ever, so shall you ; for by that one death he hath
perfected for ever them that are sanctified.
USE. Now the common use or corollary from both these, what God has
done, and what fulness dwells in Christ, is this, that certainly there is
peace and reconciliation to be had and obtained with God by sinners and enemies to him ; and this, my brethren, is the pitch,* the marrow of the
gospel ; such news, that as soon as it burst out, heaven and earth rang with joy again. The angels could not hold, but, as being ambitious to be the relators of it, posted down to earth to bring the first news of it : Luke
ii. 13, 14, Peace on earth, good-will towards men. Though you can hear it, and be no more moved than the seats you sit upon, yet when it was first preached it brought in men by troops, as voluntaries, more than the law had done : Luke xvi. 16, The law and the prophets were till John : but since the kingdom of God (that is, the gospel) is preached, and every man presseth into it. But now, alas ! we that are daily used to the tidings of it, how little are we moved with it ! How few come in upon proclama tion made of it ! And therefore we are fain to make it the greatest of our business to preach the law, and come with that great hammer to break your bones in pieces first, that we may then preach the gospel, as it is Isa. Ixii., to the captives, and to bind up the broken-hearted, and so to make our
selves work ; and this we count our misery. Yea, and this we profess before you all this day, we tremble most when we come to preach it ; for we are afraid that men should still go on, and lie in their sins, which if
they do, they had well nigh as good have been in hell, as in the church to hear it, because God may be provoked to swear against them that they shall never enter into his rest.
Yet because a necessity is laid upon us, not to preach only, but to preach the gospel, and that all that arebrought home to God must have the
knowledge of it, I return to enlarge and press the use mentioned, and shew
the connection of it with what hath been delivered, and how it flows from it.
Reconciliation, I say, surely may be obtained.
First ; Because God the Father so strongly purposed and intended it for
some, therefore surely it maybe had, for he will never go back or alter any resolution he hath so peremptorily taken up ; yea, though he had not made known that his purpose to us his creatures, for he is not as man that he should repent ; he should be conscious to himself of imperfection if he did : and he swore (as I told you), and would not repent from everlasting, and now he hath made known this which he purposed in himself, Eph. i. 9.
Secondly ; His delights were in it, and therefore are in it still, his greatest and strongest delights. Though we poor, frail creatures alter our delights
daily (for indeed our delights do arise out of alteration and variety), yet he can never alter his ; but what he delighted in once he delights in still ; and
surely if the thoughts of making us friends aforehand possessed his heart
so deeply and so long, much more now, when he shall come to the per formance and execution of it, and to reconcile us actually ; to see that done, the thoughts of which so pleased him. Do we think that such thoughts, so
deeply set, and fed with delight, can vanish or be forgotten ? Surely no.
It is the day he longs for, which he hath seen a-coming and rejoiced in, * Qu. pith ? ED.
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and said in himself, When will it be ? Jer. xiii. 27. And in the shewing mercy and dispensing it, I do delight, says he, Jcr. ix. 24. No request therefore or suit pleaseth him so, or agrees more with his heart, than suing for mercy and pardon, and to be friends with him ; he is grieved when he
is hindered by our impenitency from enjoying his delights. And then,
Thirdly ; He spake to his Son himself, unbespoke to by us, and made known his mind to him, and called and anointed him to this work, and with
the greatest vehemency, when he swore concerning him, that he should be a priest ; and having expressed so much seriousness, as then he did to him, when he swore and said he would not repent, Heb vii. 21. For his gifts and calling, and oaths, are without repentance.
And, Fourthly ; In that his Son did as willingly undertake it, and now hath also undergone it, and a covenant having passed between them, he is much more engaged to accept it. For to what end did he trouble his Son
to come down from heaven, and to take our shame and frailties, and to die ?
What, in vain ? as the apostle elsewhere argues, Gal. ii. 21. What, to
spend his strength for nought ? as Isa. xlix. 4. A shame it were to take such a journey to no purpose. No ; God made him a promise, Isa. liii.
10, 11, that he should see his seed, and see the travail of his soul, and he should be satisfied ; for my righteous servant shall justify many ; and this because he underwent so much grief and sorrow so willingly, as it is in the former part of the chapter ; and the joy of this was it made him undergo it
: Heb. xii. 2, For the joy that was set before him. And that
so willingly
his joy was this, that he should prolong his days, and though he died in
the travail, yet he should see the travail of his soul ; and as a woman, though she be in great pains, yet her joy is that a man-child is born into the world ; so it is with Christ, that many should be justified by him, as it
follows there, for nothing else will satisfy Christ. And that he should divide
the spoil with the strong, ver. 12, because he poured out his soul to death ; that is, he triumphed over hell and death, and in the conquest
spoiled principalities and powers, and obtained heaven and everlasting
righteousness, by* which he himself was not made the richer. God
therefore allows him to divide it, and give it away to others. And God con-
* My righteous servant (saith he) shall justify many ; and he was his servant, did his
sidereth also how that in this work he was his servant :
business in it ; and should he have no wages nor reward ? Yes, the only reward which he seeks for is the salvation and justification of his elect, and those God hath given him. Isa. Ixii. 11, when Zion is saved, and his sal
vation of them cometh, it is added that his reward is with him, and his work before him, that being the reward of his work ; and Isa. xlix. 4, when
Christ complained that in regard of Israel, that is, the Jews, I have, in a
manner, spent my strength in vain, so few of them are called, that my reward and work is with my God to give me wages. What is that ? Ver. 6, I will give thee for a light to the Gentiles, and that thou mayest be my salvation to the ends of the earth ; and
* I have heard thee in an acceptable time ; and I will give thee for a covenant to the Gentiles, to say to the
prisoners, Go free. This is God s answer to him there.
Fifthly ; It is the duty of Christ, if I may so speak with reverence, to
bring men in, John x. And as to him, so to us, he hath manifested so much, by all means possible, to assure men of his willingness to be recon
ciled to them, if they will be so to him, to assure us he hath engaged him
self by all means possible.
And unto all these secret engagements in his own heart, and to his Son,
VOL. v. K k
514 RECONCILIATION BY THE BLOOD OF CHRIST. [COL. I. 20.
we may now add, all the professed publications of his mind herein to us, which he hath made upon all occasions, and by all means possible. As, First ; He hath published this news, by all three persons. First ; him
self to Adam in paradise ; and renewed it again and again, with his own immediate voice from heaven, This is my well beloved Son, in whom I am well pleased, which we heard (says Peter), and is no fable.
Secondly ; Christ, who is the faithful and true Witness, Rev. i. He came from the bosom of his Father ; and as he died, so he preached
peace, Eph. ii. 17 ; and it was one of the first texts he preached on : Luke
* The Spirit of the Lord is upon me, because he hath anointed me
iv. 18,
to preach the gospel ; to preach deliverance to the captives. Thirdly ; The Holy Ghost bearing witness. God hath exaltetfrhim, to
give repentance and forgiveness of sins, Acts v. 31, 32, and so Heb. x. 16. These are the three witnesses in heaven, 1 John v. 7, and their record
is this, That there is life to be had in his Son : ver. 11, And if we receive the witness of men, the witness of God is greater ; and he that
believes not this makes God a liar, because he believes not the record that God gave of his Son.
And, fourthly ; He hath published it also by all creatures reasonable, and
to all creatures reasonable.
* peace on earth, good will towards men, Luke ii. 14.
(First.) The angels, they came and preached
(Secondly.) To men he hath given gifts powerful and full of glory, Eph.
iv. 8, &c., and a commission, most large and gracious, to tell men that God was in Christ reconciling the world, 2 Cor. v. 20. Yea,
(Thirdly.) And he hath maintained this ministry in all ages, all times
ring with the news of it. The world is as full of these ambassadors now
as ever. And these lie as lieger ambassadors, to treat with men about this
peace ; to proclaim that he is fully willing, and upon that ground to beseech men to be reconciled ; and so long as lieger ambassadors lie in a place, and
are not sent for away, so long the treaty of peace holds.
(Fourthly.) He hath done this by them in all places ; he has bidden them go and preach it to all the world, to every creature, Mark xvi. ; and
accordingly his disciples did preach it, and had done it in Paul s time, Col.
i. 6. And this openly ; Wisdom cries without, utters her voice in the
streets, and cries in the chief places of concourse, Prov. i. 21. Christ
cries his riches at the cross ; cares not who hears it, yea, would that all should know it, and he would not have it spoke so openly and generally, if he were not most serious in it : and if it were not so, he would have told
you.
(Fifthly.) He hath declared it by all means else that may argue seriousness.
[First.] Not by bare word of mouth, but you have his hand for it ; he hath left his mind in writing this book, which is dropped from heaven ; the
title of it is, The word of reconciliation, 2 Cor. v. 19, the main argument of it being reconciliation ; and if there be any truth in it, then certainly in
this doctrine of reconciliation. In this book we find proclamation sent
forth after proclamation, book after book, line after line ; all written to
this end, that we might have hope and strong consolation, as the apostle witnesseth.
[Secondly.] He hath added the seals of the sacraments, and an oath to
it also ; and that was not made or slipped from him at unawares, as oaths from men use to do ; but advisedly, with the greatest earnestness and deli
beration that might be, Heb. vi. 17. God willing (the text says) more
COL. I. 20.] RECONCILIATION BY THE BLOOD OF CHRIST. 515
abundantly to manifest this his intent, and the immutability of this his counsel of reconciling the world to himself through Christ (which is the
promise mentioned in the former verses made to Abraham), confirmed that
promise with an oath, that by two immutable things (his word and oath), we might have strong consolation and hope.
[Thirdly.] He hath pawned heaven and earth, the covenant of day and
night, in mortgage, to forgive iniquity through his Son s death, Jer. xxxi. 34-36, and chap, xxxiii. 20,
* This is my covenant (says God there), that I will forgive their iniquity, and remember their sins no more, ver. 34 and
* and
ver. 36 : If those ordinances depart, of sun and moon, &c., ver. 35,
if you can break the covenant of day and night, ver. 20th of 33d chap., then may this covenant of mine be broken. Day and night, we see, con tinue still, and therefore this covenant holds good still.
(Sixthly.) And lastly ; If all this will not persuade men of this his will
ingness to be reconciled to them, and shew them mercy, manifested so
seriously so many ways (wherein it is impossible for him to lie, as the
apostle speaks), yet at last, let his actions and courses, which he hath taken from the beginning of the world, speak for all the rest. He hath been
reconciling the world in that sense : that is, he hath been bringing friends and pardoning many, in all ages, from the beginning of the world. As
first, Adam and Eve, the ringleaders, the heads of the rebellion, who drew
all the rest of the world into that enmity, were yet reconciled. Kings usually hang up the heads and chiefs in treason, for examples of their jus
tice, though they pardon others ; yet them did God reconcile to himself, as
examples of his mercy to all that should come of them. And it is observ
able, that the first thing he did, after the world was fallen, was preaching this gospel, and shewing of mercy in pardoning them. He began to do that soon ; he meant to be always doing that to the end of the world, which he delighted in. His heart appears to be most in this work, when he began
it so soon. What should I reckon up the rest that followed that ? Abra ham, David, &c., the time would fail me. The Romans wore enemies, and
they were reconciled, Rom. v. 8, 10 ; the Ephesians, Eph. ii. 12, 14 ; the Colossians were sometimes enemies, yet now reconciled, Col. i. 21 ; yea (and God be blessed), Christ is yet, according to his own promise, that he would be with us to the end of the world, reconciling the world to himself
still. God hath some true friends now in the world, that are truly recon
ciled to him, that walk in the streets by you, live amongst you ; and he
will have thousands when you are gone. And what are these but as flags and patterns of mercy and reconciliation, hanged out by God to toll others
in ? Eph. ii. 7. And yet, because notwithstanding all this assurance of God s willingness to be reconciled, there are certain tacit objections and stumbling-blocks which lie in poor distressed souls minds, which block up their access to God for this peace, I will therefore remove some discouragements, which
are apt to arise in men s minds when they hear this news of peace and good will. For as when God would speak peace to his people, Isa. Ivii., and
brings them into the land of Canaan again, he bids them (ver. 14), Cast
up, and take away the stumbling-blocks ; so when we would persuade men
to come unto God, we must make the way clear, and shew how there is an abundant entrance made into the kingdom of Christ.
First, the consciousness of their own rebellions strike such terror into
their consciences, as they dare not come into his presence, nor look him in
the face ; but for that consider what we have been speaking of this while.
516 RECONCILIATION BY THE BLOOD OF CHRIST. [COL. I. 20.
Is it not a matter of reconciliation ? Now, if there were not sin nor rebel
: Christ might have been spared this labour. Nay, consider that if this were any real hindrance, there should be no saints in heaven but Christ and his holy angels ; for all those
lion in thee, there needed not a reconciling
saints, who now behold his face with joy, were sometimes enemies as well
as thou. For when the text says, He reconcileth all things in heaven, it
implies that all those saints who are now in heaven were enemies and rebels once ; for else what needed any reconciliation ? But some will further say, Ay ; but I have been a deadly, desperate, hateful enemy, and opposer to himself, his children. Why, consider, that
these Colossians were enemies in their minds, in evil works, as deeply and
as strongly contrary as any others.
Ay ; but I have been a transcendent enemy, an arch rebel ; and though he may be reconciled to others, yet never, I fear, to me. Well, suppose thy heart and thy life have been never so full of enmity and rebellion against him, yet consider the text tells us, that Christ hath all fulness in him to
reconcile ; and till thou canst be fuller of sin than he of righteousness, there is enough to pardon thee : He is able to save to the utmost, be the
case never so bad, the matter never so foul.
Ay, but thou wilt say, I have been so for these many years, I have lived
in enmity, and in that state long, twenty, thirty, forty, fifty years ; and it
is an old grudge God may have against me. Consider that this fulness
dwells in Christ ; it hath resided longer in him, and in God s acceptation, than sin hath done in thee ; yea, it will dwell in him for ever, it is an ever
lasting righteousness.
In a word, suppose thy sins are never so many and so grievous, yet consider that his thoughts of pardoning are more, for they have been from
everlasting, as I shewed out of the 40th Psalm, 5th verse, They cannot be numbered. And also that the plot of this business is to make grace and mercy abound; it is Christ s trade to purge sin, Mai. iii., and the more
sin the more work you bring him. He is a physician, who healeth freely and simply, to shew his skill and pity, and for no other end ; and there
fore the older the worser, the more festered the sore is, he is the willinger to heal it ; for he shall have his end in healing it more, shew the more
skill, the more mercy ; therefore, though it may seem to discourage thee,
yet it doth not discourage him ; when thou comest to him, thou art the welcomer if thou wilt but come to him. It was his business he came for, to save sinners ; and suppose thou beest the chief, as Paul was, 1 Tim.
i. 15, and a blasphemer, as he, ver. 13, yet is it a faithful saying, that
* even the chiefest of them. But you will say, That was extraordinary, and no way exemplary for me. But the words shew the contrary ; for he says it was a truth worthy of all
Christ came to save sinners, &c.,
acceptation, as therefore concerning others as well as himself, let them be
as great sinners as he : And to me first (says he, ver. 16), that I might be a pattern (of mercy) to all that should believe. Yea, to all that should be afraid and discouraged to believe, by the greatness of their sins ; and in that God began with him, he meaneth not to end with him, he puts him in the forefront of the bill,
* to me first, to bring others the faster in. Some one in heaven must be the chiefest of sinners, and who can tell but
that it may be thee ?
But when these objections are answered, and sins proved to be no bar between pardon and them, yet then they plead that it may be that they are not elected, as Paul and others were, for whom God intended all this,
COL. I. 20.] RECONCILIATION BY THE BLOOD OF CHRIST. 517
and therefore it may prove an uncertain suit ; for if they be not elect ones
also, they shall miss of it, though they should seek and seek never so ear
nestly. If I knew certainly indeed that peace were to be had for me (my person) in particular, there was some life to stir in it. For answer to this. Not to meddle with the controversy of the univer
sality of Christ s death and God s love, in this place and at this time. But let all this be granted.
First, Let me deal with you upon that supposition, that it might prove uncertain in regard of particular election ; and convince you what strong incentives there are for you to seek it, all this supposed. I. Unless thou didst certainly know that thou shouldst certainly miss of
it, and until God declares thou art none of the number, so long there is
hope concerning this thing ; there is an It may be, which is as much as we
find many promises expressed in, as Zeph. ii. 3; so Joel ii., he exhorts them to turn to him with their whole heart, for he is gracious, &c. And who knoweth if he will turn and repent, and leave a blessing behind him ?
If it be no more, God expects you should turn upon this ; this hope may quicken you, and stir you to cast yourselves upon his free grace, seeing it
is in him ; to refer yourselves to his mercy, depending upon him in the use of all means. Let us turn (say the poor Ninevites, who therefore
* for who can tell but the Lord may repent of the evil ? And God did so, Jonah iii. 9, 10. There might be a door of escaping and they were thought prisoners, yet of hope, Zech.
will rise up in judgment against thee),
ix. 12 and venture they would for a pardon, though they did not know
certainly that they should obtain it. But, II. Suppose yet further, more unlikely than likely that thou shouldst
speed in thy suit ; yet considering it is a case of absolute necessity to seek out for reconciliation and peace, there is a strong ground to move thee to seek out for it, and spend the utmost of thy endeavours to attain, and think it an infinite mercy that it is not declared to be absolutely impossible for thee.
In case of absolute necessity, we see men weigh not impossibilities ; but do put themselves and all their endeavours upon a venture, though the busi ness be very uncertain.
For example, men being pressed to the wars, though it be usually certain
that some shall die, and those in all probability who fight in the forefront, or venture upon some desperate piece of service, yet it being necessary for them to undertake that service which is commanded upon pain of life, and there being some possilibity they may escape, it may fall out so ; in this case
they are content to hazard and venture themselves ; therefore also why not much more in this case shouldst not thou, though there were more unlike
lihood that thou shouldst not obtain, than that thou shouldst ? To give another also, 2 Kings vii. 3, 4. Two* lepers, they reasoned with them
* If we enter into the city, then the famine being in the city, we shall
selves,
die there ; if we sit here, we die also. Come, let us fall into the camp of
the Aramites : if they save our lives, we shall live ; and if they kill us, we are but dead. Thus, in a case of necessity, they chose that part which, though
it had many improbabilities in it, yet which might fall out otherwise, there was an if might be made of saving their lives ; and yet the most unlikely one, for they did not know but that the Aramites might be resolved to cut
off all the Jews, and spare not a man alive ; and if they meant to spare any, yet of all others (they might well think) they would cut off them ; because, * Four. ED.
518 RECONCILIATION BY THE BLOOD OF CHKIST. [COL. I. 20.
being lepers, they were unfit for service and employment, and might infect
the camp.
And suppose this were thy case, that of all others thou wert most likely not to obtain mercy, that thou a persecutor and contemner of grace, &c., shouldst in all probability be cut off, yet there being some possibility, in
a case of such necessity, come in and venture thyself. And the necessity
is greater in thee ; for the lepers there might be supposed some miraculous
way of preserving them, but for thee no other at all; God hath no other. And the death the leper should die, both one way and the other, would be
alike ; but if thou seekest not, thou wilt die a worse death. But,
III. In this case of reconciliation, there is (supposing the doctrine of
particular election) both a certainty that God intends it for many, and as
equal and indifferent a likelihood in view that it is intended for thee as for
any other. Which, besides that great necessity to enforce thee, may add much encouragement and hope to thee. For thou heardest before, that none of thy sins are any bar at all ; and if any sin must hinder, no sin but
that against the Holy Ghost. Though there be many signs of election, yet none of absolute reprobation but it. No former dealings of God with thee, nor any dealing of thine with him, though never so base and injurious ; no circumstance in any sin, either that it hath been so often and so long lain
in, and committed after such vows, mercies, convictions, deliberations, can
exclude thee. Nay, none of these do argue thee further off from mercy than another that is in the state of nature with thee, there is nothing can be said concerning thee but it might have been said of some whose portion reconciliation hath been ; as the apostle saith, No temptation hath befallen
you but what is common to men ; so nothing can be objected against thee but hath been and is common to those who have obtained mercy. No leprosy makes thee unfitter or unlikelier to be saved than another. So that lay but
these two together.
1. That it is certain some in all ages shall find mercy, and that thou are
as fairly capable and as nigh as another.
2. There is no qualification in the statute to exclude thee: thy country,
sex, age, parts, hinders nothing ; for God did look to none of all these when he chose men ; Acts x. 34,
* He is no respecter of persons ; so as thou
mayest say as they, Acts xv. 11, I believe that, through the grace of
Christ, I may be saved, as well as they ; for grace is free, and respects nothing in the person, one way or other, to whom it intendeth favour.
And therefore I, seeing nothing against it, as well as nothing why I
should, I am as near it as another, and therefore will stand for it. 1 Kings xx. 31 ; when they, having heard the kings of Israel were merciful kings, and had spared others in the like case that they and their master Benhadad were in, and saw nothing in their condition had not been pardoned to others
by them, they, upon this ground, say, Let us put ropes about our necks,
peradventure he may save thy life. It was but a peradventure, and a
greater one than can be supposed in thy case ; for they had heard only in the general, the kings of Israel, but whether this king Ahab were of such a disposition they knew not, and yet they adventured upon it to seek him. But thou heardst that this great God is a God gracious, merciful, &c., and
that he hath pardoned thousands in the like condition.
IV. In the fourth place, thou art not only thus equally capable of it, as
well as another, but there is a probability, a likelihood God doth intend
thee, because thou hast heard that he is a merciful God, and willing to be
reconciling by his own appointment.
COL. I. 20. J RECONCILIATION BY THE BLOOD OF CHRIST. 519
The news of it is especially directed to thee by himself; and he hath bidden thee to stand for it, and come in for it. For the word of reconcilia tion which we preach is made known but to a few ; and those to whom it comes, it comes out of special mercy, and by God s direction, rather to one
place than another, rather to one man than to another ; as why was Paul forbidden to go into Bythinia ? Acts xvi. 7, and called to go into Mace donia ? and bidden (Acts xviii. 10) to stay at Corinth and preach ? but
because, as it is there, I have much people in this city. When the
plague comes to a place any man lives in, whenas other places are free, he
fears lest God may intend to take him away by it, rather than others in other places, and still looks on himself in bed, if he hath no token on him. So when the gospel comes to the place thou livest in, and not the sound of
it confusedly, but the knowledge distinctly of it to thy ears, thou hast cause to think it exceeding probable that God doth intend thee for salvation, and the kingdom of God is come nigh thee. It is a great probability of election that the gospel comes to thee, 1 Thess. i. 5, and an especial sign he means to save, and hath chosen those to whom he makes known this mystery of his will, of reconciling and gathering men to himself, Eph. i. 9, &c. Those servants of Benhadad had no intimation of mercy from Ahab himself, or by his direction ; but thou hast from God. The mystery hid from all ages, and now from most of the world, is revealed unto thee, and he hath directed us to thee in an especial providence. He hath not proclaimed this pardon to all prisons, but to a few ; and therefore, thou being in those prisons to which these proclamations of mercy are sent, hast cause to seek out for it, and much encouragement also to do it. Especially, V. Fifthly, this gospel, offering great salvation as annexed to this peace and reconciliation made with God ; the lepers thought only to save their
lives, and so did Ben-hadad; he was out of hopes haply of having his kingdom again ; this, added to that indifferent capableness of thy attaining
it, and the probability annexed to that, should exceedingly quicken thee to seek out for it ; for in case of preferment, as when a great office is void, a
living or fellowship, which will certainly be bestowed on some, when a man
shall hear of such a thing, and have a hint of it from the party that be stows it, and be told by him that he is as fair for it as any other, and as
capable, that there is no clause in the statute to exclude him and shut him
out, and that he hath as good means to make for it as any other ; how would and doth this use to quicken men to use their utmost endeavour, to
lay out their money, and put in for it ? when yet they know there are many suitors, and that the place can be bestowed but upon one.
Now this is the case in hand ; the gospel offering great salvation ;
* so great/ as he can no otherwise express it ; Heb. ii. 3, But how shall we escape if we neglect so great salvation ? And this thou art as fair for, canst make as good means, if thou comest to Jesus Christ, as any other. This the
apostle intimates, 1 Cor. ix. 24, speaking of his endeavour to be partaker of the gospel, and the salvation in it : Know ye not that they which run
in a race run all, though but one receive the prize ? yet all will venture, and therefore why not thou ? Will not this practice of men, in case of a
corruptible crown, as he calls it, though there be an uncertainty in it, con demn our neglect of seeking an incorruptible crown, as ver. 25, and stop our mouths for pleading, that few can attain, and some may miss it ?
VI. Sixthly, consider God s manner of revealing and making known this
reconciliation to be had (suppose but by a few) ; yet it is indifferently to be
propounded to all, as expecting that all should be stirred up at the hearsay
520 RECONCILIATION BY THE BLOOD OF CHRIST. [COL. I. 20.
of it, with the hopes of it, and endeavours after it, Luke x. 5. Christ bade them say to every house they came at, Peace be to this house ; and God looks that every one to whom this news should come should look out for
peace, as a thing belonging to him, Luke xix. 42 ; yea, commands all to whom it comes to stand for it, and to use all means to attain it, 1 John iii.
23, and Acts xvii. 30, and will condemn men if they neglect to do so, Heb.
ii. 3 ; and not only so, but beseecheth you to be reconciled, to come and seek it at his hands. And if one that had a great preferment in his gift should do so, would it not mightily encourage you with hopes to attain it,
if he should send to thee to stand for it ?
VII. But yet further, in the seventh place, if this news which thou hast
heard, of willingness in God to be reconciled, &c, thou either art affected and moved to come in, or not affected ; one of these must fall out. If not
affected at all to listen after it, thou hast no cause to complain thou shalt not obtain it ; for can any complain he cannot attain that which he hath no heart to, nor mind to attain ? But if thou beest affected with it, and hast a heart desirous to obtain it ; if thy heart be set on work to seek out for it ;
if he hath enamoured thy heart with his Son, and given thee a high esteem
of reconciliation with him, and given thee a restless spirit after it, this is a
strong presumption, more than a probability, that it is intended for thee, that thou art a son of peace, Luke x. 6. For if it be hid, it is hid to them who are lost, 2 Cor. iv. 3. VIII. In the eighth place, if thou wilt seek it, and dost continue to seek
it, there is a certainty that thou shalt obtain it ; and it is a false connection
to say, that there being few elected, therefore it may prove uncertain though I seek it.
Now, that there is a certainty annexed to seeking, is plain by what Paul
says, 1 Cor. ix. 26, I therefore so run, not as uncertainly; that is, I so run, that I shall be sure to speed. He had said in the 24th verse (as I shewed
before), that as in the Olympian games many run, yet but one receives and wins the crown, and yet many will run though it be so uncertain ; but, saith he, in endeavouring after salvation in the gospel, of which he there
speaks, if you will but endeavour to run as you ought, with your utmost
might, you shall be sure to attain, as many as will take pains to do so, and use all means, as he speaks there ; some, indeed, fall short through lazy running ; but, says he,
* So run that ye may attain ; that is, there is a
running and a seeking which will certainly obtain ; I therefore so run, and
so running shall obtain ; not as uncertainly, but so as I shall be sure to win
the prize. And so Christ also hath said, Seek, and ye shall find; knock, and it shall be opened unto you ; and he backs ^this by a strong convinc
ing demonstration to assure us of it, Luke xi. 5,* If one comes to a friend
at midnight, and desires some necessary thing of him, though he be one who hath no list to rise, ver. 7, nor regarded the relation of friendship at
all in it, ver. 8, but says he has all his children already in bed with him, ver. 7, yet for his importunities sake, he would rise in the end. Then I
say unto you, says Christ, Knock, and it shall be opened ; though the door seems shut against thee, though thou shouldst think God intended not
friendship to thee, and had (as it were) all his friends about him already,
yet he would hear in the end ; and ver. 10, he confirms it by experience, that there was never yet any turned away, But every one that asketh, receiveth ; and that seeketh, findeth. There was never any yet that did
so and was turned away empty.
And indeed, if you use the means, and seek constantly, who should hinder
COL. I. 20.] RECONCILIATION BY THE BLOOD OF CHEIST. 521
you ? Or how is it possible that you should come to miss of it ? Neither God the Father, nor God the Son, who yet are the parties through whose hands reconciliation runs.
1. Not God the Father ; for he having committed the word of reconci
liation to us, to make it known to every man indifferently, with command from him, yea, with earnest beseeching to persuade men to be reconciled
to him, 2 Cor. v. 20. If any soul upon this news comes, and hath a mind
to prove, is taken with his friendship, can never be quiet without it, and
useth all means to attain it, God is as truly bound to dispense peace to that
soul as if he had named him from heaven ; for we do all this in God s