Chapter 120

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).

[The Authors of this peace.]—Now that all this should be a cheat is impossible—that is, it is impossible that believers should thus have peace with God through the blood of his cross, he having not paid full price to God for them; especially if you consider that the authors of this peace are all the three in the Godhead, and that upon a double account.

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.

2. As this doctrine conveyeth the ground or groundwork, which is the Spirit, so also it worketh in the heart those three graces, faith, hope, love, all which as naturally purify the heart from wickedness as soap and nitre cleanseth the cloth. He purified ‘their hearts by faith,’ by faith in Christ’s blood. ‘And every man that hath this hope in him, purifieth himself, even as he is pure.’ And also love, you shall see what that doth if you look into the text (Acts 15:9; 1 John 3:3,4; 1 Cor 13). Now, I say, this faith groundeth itself in the blood of Christ; hope waiteth for the full enjoyments of the purchase of it in another world; and love is begot, and worketh by the love that Christ hath expressed by his death, and by the kindness he presented us with in his heart’s blood (Rom 3:24; 1 Cor 15:19; 2 Cor 5:14).

Besides, what arguments so prevailing as such as are purely gospel? To instance a few—(1.) What stronger than a free forgiveness of sins? ‘A certain man had two debtors, the one owed five hundred pence, and the other fifty; and when they had nothing to pay, he frankly forgave them both; tell me therefore which of them will love him most?’ (Luke 7:41,42,47). (2.) What stronger argument to holiness than to see that though forgiveness comes free to us, yet it cost Christ Jesus heart-blood to obtain it for us. ‘Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.’ And this love of God in giving his Christ, and of Christ in dying for us, there is no argument stronger to prevail with a sensible and awakened sinner to judge ‘he should live to him that died for him, and rose again’ (2 Cor 5:15). (3.) What stronger argument to holiness than this: ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous?’ (1 John 2:1). Unsanctified and graceless wretches know not how to use these words of God; the hypocrites also fly in our faces because we thus urge them; but a heart that is possessed with gospel ingenuity, or, to speak more properly, that is possessed with gospel grace, and with divine considerations, cries, If it be thus, O let me never sin against God, ‘for the love of Christ constraineth me’ (2 Cor 5:14). (4.) What greater argument to holiness than to see the holy Scriptures so furnished with promises of grace and salvation by Christ, that a man can hardly cast his eye into the Bible but he espieth one or other of them? Who would not live in such a house, or be servant to such a prince, who, besides his exceeding in good conditions, hath gold and silver as common in his palace as stones are by the highway side? ‘Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’ (2 Cor 7:1). (5.) What greater argument to holiness than to have our performances, though weak and infirm from us, yet accepted of God in Jesus Christ (1 Peter 2:4-6). (6.) What greater argument to holiness than to have our soul, our body, our life, hid and secured with Christ in God? ‘Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry’ (Col 3:1-5). (7.) What greater argument to holiness than to be made the members of the body, of the flesh, and of the bones of Jesus Christ? ‘Shall I then take the members of Christ, and make them the members of an harlot? God forbid’ (Eph 5:30; 1 Cor 6:15).

Now all these, and five times as many more, having their foundation in the love, blood, and righteousness of Christ, and operating in the soul by faith, are the great arguments unto that holiness to which is annexed eternal life. It is worth our observing, that in Acts 26:18, the inheritance belongs ‘to them which are sanctified by faith in Jesus Christ’; for all other pretences to holiness, they are but a stolen semblance of that which is true and acceptable, though it is common for even that which is counterfeit to be called by the deluded the true, and to be reckoned to be in them that are utter strangers to faith, and the holiness that comes by faith. ‘But whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people’ (Exo 30:23). God knoweth which is holiness that comes by faith in forgiveness of sins, and acceptance with God through Christ; and God knows which is only such feignedly; and accordingly will he deal with sinners in that great day of God Almighty.

THE SIXTH DEMONSTRATION.

SIXTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, and obtained eternal redemption for them, is evident, because prayers are accepted of God only upon the account and for the sake of the name of Jesus Christ—‘Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you’ (John 16:23). In my name, in the name of Jesus Christ of Nazareth, in the name of him that came into the world to save sinners, by dying for them a grievous, bloody death; in his name that hath by himself put away sin, and brought unto God acceptable righteousness for sinners; in his name. Why in his name, if he be not accepted of God? why in his name if his undertakings for us are not well-pleasing to God? But by these words, ‘in my name,’ are insinuated that his person and performances, as our undertaker, are accepted by the Father of spirits. We may not go in our own names, because we are sinners; not in the name of one another, because all are sinners. But why not in the name of an angel? Because they are not those that did undertake for us; or had they, they could not have done our work for us. ‘He putteth no trust in his saints, yea, the heavens are not clean in his sight’ (Job 4:18, 15:15). It may further be objected—

Since Jesus Christ is God, equal with the Father, and so hath naturally the same power to give us the Father, why should the Father rather than the Son be the great giver to the sinners of the world? and why may we not go to Christ in the name of the Father, as well as to the Father in the name of Christ? I say, how can these things be solved, but by considering that sin and justice put a necessity upon it that thus must our salvation be obtained. Sin and justice could not reconcile, nor could a means be found out to bring the sinner and a holy God together, but by the intercepting of the Son, who must take upon him to answer justice, and that by taking our sins from before the face of God by bloody sacrifice, not by blood of others, as the high-priests under the law—‘For every high-priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer’ (Heb 8:3). Which offering and sacrifice of his being able to perfect for ever them that are sanctified and set apart for eternal life, therefore the name of the person that offered—even Jesus, made of God a high-priest—is acceptable with God; yea, therefore is he made for ever, by his doing for us, the appeaser of the justice of God, and the reconciler of sinners to him. Hence it is that HIS name is that which it behoveth us to mention when we come before God, for what God hath determined in his counsels of grace to bestow upon sinners, because for his name’s sake he forgiveth them. ‘I write unto you, little children, because your sins are forgiven you for his name’s sake’ (1 John 2:12). ‘To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins’ (Acts 10:43).

They therefore that would obtain the forgiveness of sins must ask it of God, through the name of Jesus; and he that shall sensibly and unfeignedly do it, he shall receive the forgiveness of them—‘Whatsoever ye shall ask the Father in my name, he will give it you.’ Hence it is evident that he hath not only paid full price to God for them, but also obtained eternal redemption for them.

And it is observable, the Lord Jesus would have his disciples make a proof of this, and promiseth that if they do, they shall experimentally find it so—‘Hitherto,’ saith he, ‘have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full’ (John 16:24). As who should say, O my disciples, you have heard what I have promised to you, even that my Father shall do for you whatsoever ye shall ask him in my name. Ask now, therefore, and prove me, if I shall not make my words good: ask, I say, what you need, and see if you do not receive it to the joying of your hearts. ‘At that day ye shall ask in my name, and I say not unto you that I will pray the Father for you.’ I do not bid you ask in my name as if the Father was yet hard to be reconciled, or unwilling to accept you to mercy; my coming into the world was the design of my Father, and the effect of his love to sinners; but there is sin in you and justice in God; therefore that you to him might be reconciled, I am made of my Father mediator; wherefore ask in my name, for ‘there is none other name under heaven given among men whereby we must be saved’ (Acts 4:12). Ask in my name; love is let out to you through me; it is let out to you by me in a way of justice, which is the only secure way for you. Ask in my name, and my Father will love you—‘The Father himself loveth you, because ye have loved me, and have believed that I came out from God’ (John 16:27). My Father’s love is set first upon me, for my name is chief in his heart, and all that love me are beloved of my Father, and shall have what they need, if they ask in my name.

But, I say, what cause would there be to ask in his name more than in the name of some other, since justice was provoked by our sin, if he had not undertook to make up the difference that by sin was made betwixt justice and us? For though there be in this Jesus infinite worth, infinite righteousness, infinite merit, yet if he make not with these interest for us, we get no more benefit thereby than if there were no mediator. But this worth and merit is in him for us, for he undertook to reconcile us to God; it is therefore that his name is with God so prevailing for us poor sinners, and therefore that we ought to go to God in his name. Hence, therefore, it is evident that Jesus Christ hath paid full price to God for sinners, and obtained eternal redemption for them.

THE SEVENTH DEMONSTRATION.

SEVENTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, &c., is evident, because we are commanded also to give God thanks in his name—‘By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name’ (Heb 3:15).

‘By him therefore.’ Wherefore? Because he also, that he might ‘sanctify us with his own blood, suffered without the gate’ (v 12).

He sanctified us with his blood; but why should the Father have thanks for this? Even because the Father gave him for us, that he might die to sanctify us with his blood—‘Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins’ (Col 1:12-14). The Father is to be thanked, for the contrivance was also his; but the blood, the righteousness, or that worthiness, for the sake of which we are accepted of God, is the worthiness of his own dear Son. As it is meet, therefore, that God should have thanks, so it is necessary that he have it in his name for whose sake we indeed are accepted of him.

Let us therefore by him offer praise first for the gift of his Son, and for that we stand quit through him in his sight, and that in despite of all inward weakness, and that in despite of all outward enemies.

When the apostle had taken such a view of himself as to put himself into a maze, with an outcry also, ‘Who shall deliver me?’ he quiets himself with this sweet conclusion, ‘I thank God through Jesus Christ’ (Rom 7:24,25). He found more in the blood of Christ to save him than he found in his own corruptions to damn him; but that could not be, had he not paid full price for him, had he not obtained eternal redemption for him. And can a holy and just God require that we give thanks to him in his name, if it was not effectually done for us by him?

Further, when the apostle looks upon death and the grave, and strengtheneth them by adding to them sin and the law, saying, ‘The sting of death is sin, and the strength of sin is the law,’ he presently addeth, ‘But thanks be to God, which giveth us the victory, through Jesus Christ’ (1 Cor 15)—the victory over sin, death, and the law, the victory over these through our Lord Jesus Christ: but God hath given us the victory; but it is through our Lord Jesus Christ, through his fulfilling the law, through his destroying death, and through his bringing in everlasting righteousness. Elisha said to the king of Israel, that had it not been that he regarded the presence of Jehoshaphat, he would not look to him nor regard him (2 Kings 3:14); nor would God at all have looked to or regarded thee, but that he respected the person of Jesus Christ.

‘Let the peace of God [therefore] rule in our hearts, to the which also ye are called in one body; and be ye thankful’ (Col 3:15). The peace of God, of that we have spoken before. But how should this rule in our hearts? He by the next words directs you—‘Let the word of Christ dwell in you richly’—that is, the word that makes revelation of the death and blood of Christ, and of the peace that is made with God for you thereby.

‘Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ’ (Eph 5:20). For all things; for all things come to us through this name Jesus—redemption, translation, the kingdom, salvation, with all the good things wherewith we are blessed.

These are the works of God; he gave his Son, and he brings us to him, and puts us into his kingdom—that is, his true body, which Jeremiah calleth a putting among the children, and a ‘giving us a goodly heritage of the hosts of nations’ (Jer 3:19; John 6).

‘Now thanks be unto God, which always causeth us to triumph in Christ’ (2 Cor 2:14).

See here our cause of triumph is through Christ Jesus; and God causeth us through him to triumph, first and chiefly, because Christ Jesus hath done our work for us, hath pleased God for our sins, hath spoiled the powers of darkness. God gave Jesus Christ to undertake our redemption; Christ did undertake it, did engage our enemies, and spoiled them—He ‘spoiled principalities and powers, and made a show of them openly, triumphing over them’ upon the cross (Col 2:14,15). Therefore it is evident that he paid full price to God for sinners with his blood, because God commands us to give thanks to him in his name, through his name—‘And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him’ (Col 3:17).