pp. 17–2514 passages
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III. Therefore I am in the third place to open a little further this grace of God, the doctrine of Reconciliation, and it is a most blessed, and sweet doctrine, especially in these times wherein there are so many Combustions abroad in the world, wherein we hear of Wars and rumours of Wars, yea, of Wars near to us, even in our own land, our bowels, what can be more acceptable in such times as these, than to hear of Reconciliation; Now when things are grown to such a height, when there is such a deadly hatred (for let me tell you, there was never such a deadly hatred in a Nation between one party, and another, as there is now) it is boiled up to the highest; as poison, may be boiled up to such a height, as that it may be death to touch it: so the poison, and rage of our adversaries is boiled up to the ⟨p. 18⟩greatest height. But though we are not able to Conceive that there can be a Reconciliation between them and us, yet there may be a possibility of a Reconciliation between God and us, and the hearing of the Doctrine of Reconciliation, may quiet, and support our hearts against the fear, and trouble that we have in these times, wherein we have nothing but rumours of wars round about us yea in the midest of all these miseries which we hear of, as the effect of these unnatural broils that are amongst us.
III. Therefore I am in the third place to open a little further this grace of God, the doctrine of Reconciliation, and it is a most blessed, and sweet doctrine, especially in these times wherein there are so many Cumbustions abroad in the world, wherein we heare of Warrs and rumors of Wars, yea, of Wars neer to us, even in our own land, our bowels, what can be more acceptable in such times as these, than to hearof Reconciliation; Now when things are growen to such a height, when there is such a deadly hatred (for let me tel you, there was never such a deadly hatred in a Nation between one party, and another, as there is now) it is boyled up to the highest; as poyson, may be boyled up to such a height, as that it may be death to touch it: so the poyson, and rage of our adversaries is boyled up to the ⟨p. 18⟩greatest height. But though we are not able to Conceive that there can be a Reconciliation between them and us, yet there may be a possibility of a Reconciliation between God and us, and the hearing of the Doctrine of Reconciliation, may quiet, and support our hearts against the feare, and truoble that we have in these times, wherein we have nothing but rumors of wars round about us yea in the midest of al these miseries which we hear of, as the effect of these unnatural broyles that are amongst us.
Now the Doctrine, it may be opened in these several particulars.
The first is this. That enmity which we have heard of before, when once God comes to be Reconciled to a soul, is all done away; all that enmity, is then so removed, as that the ways of the Lord to a man are turned quite contrary to that they have formerly been; which I shall afterwards discover in the effect of this Reconciliation more fully. But this is the first thing; the doing away of all that wrath, and displeasure that was in the heart of God against the sinner; so that if it were possible that you could but look into the heart of God, you should not see any remainder of that wrath, and displeasure that was in him, because of sin. It is true, if we do consider of God in all his workings together, from Election to glorification; it will be hard to affirm, that ever God should be in a way of enmity against his Elect ones, because he did always love them; for the truth is; though we conceive Gods works by pieces, yet they are all one in him; but if we would understand God aright, we must understand him in relation to his Creature, and in relation unto himself; for as God is in himself, it is impossible for us to understand him: but, we must understand him in reference to his Creatures; there we find, that one excellency of God is cut into several pieces, and parts; and that one act of God, which is his own being is discovered in several ways of acting.
The first is this. That enmity which we have heard of before, when once God comes to be Reconciled to a soul, is al done away; al that enmity, is then so removed, as that the wayes of the Lord to a man are turned quite contrary to that they have formerly been; which I shal afterwards discover in the effect of this Reconciliation more fully. But this is the first thing; the doing away of all that wrath, and displeasure that was in the heart of God against the sinner; so that if it were possible that you could but look into the heart of God, you should not see any remainder of that wrath, and displeasure that was in him, because of sin. It is true, if we do consider of God in al his workings together, from Election to glorification; it wil be hard to affirme, that ever God should be in a way of enmity against his Elect ones, because he did alwaies love them; for the truth is; though we conceive Gods works by peeces, yet they are al one in him; but if we would understand God aright, we must understand him in releation to his Creature, and in releation unto himself; for as God is in himself, it is impossible for us to understand him: but, we must understand him in reference to his Creatures; there we find, that one excellency of God is cut into several peeces, and parts; and that one act of God, which is his own being is discovered in several waies of acting.
There are a great many mistakes about God when as men do draw Consequences from what God is in himself, to bring them to what God is in relation to his Creature; and because they cannot reconcile these two; namely, what God is infinitely in himself, (which is above our apprehension) and what God is in his manifestation to the Creature, not being able to r••ncile those Two, they draw most absurd, and vile Consequences from God. Sometimes they look upon God in himself, and sometimes upon God as he is to the Creature, and not being able to distinguish, they mistake the ways of God exceedingly. As thus: If you would look upon God as he is in himself; there are not two Attributes in his Essence: that which we call Mercy, and that which we call Justice, is one and the same in God. That which we call Love, and that which we call Hatred, in God is all one, but in us they are two things: In man, Justice is one thing, and power, is another thing, and patience is another thing, and love is another thing; but in God, all these are but one infinite Essence. And so for actions, sometimes we conceive of God acting one way, and then another way. First, acting in the way of his wrath, and then in the way of his love; but God himself is one pure act, and when we look upon God in himself, we can see him but absolutely one in his own nature, there is no such Attributes as we speak of, it is but only according to mans Capacity, and according to the several ways of the manifestation of Gods own infinite Essence, and of the several actions of God. But when we look upon God in reference to the Creature, we see God as it were divided. As for example: when the Sun shines, and the Beams thereof appear, if you put a green, or a blew, or a red glass between your eye and it, then the reflection will be blew, or green, or red, according to the collar of the glass; yet in the mean time, the Beams of the Sun are all one: then take the same glass that is blew, if you can but make it green, the shining of the Sun will be green to, all the variety is ⟨p. 20⟩in the glass, not in the Sun. So God is the same forever; but according to the several Conditions men are in, so are the workings of God towards that Creature. As now; man in the state of innocency, he was as it were a white clear glass, and God shined there in a way of goodness, and love to man: the same man falls, and is dyed red by his sin;
There are a great many mistakes about God when as men do draw Consequences from what God is in himself, to bring them to what God is in relation to his Creature; and because they cannot reconcile these two; namely, what God is infinitly in himself, (which is above our apprehension) and what God is in his manifestation to the Creature, not being able to rncile those Two, they draw most absurd, and vile Consequences from God. Sometimes they look upon God in himself, and somtimes upon God as he is to the Creature, and not being able to distinguish, they mistake the waies of God exceedingly. As thus: If you would look upon God as he is in himself; there are not two Attributes in his Essence: that which we cal Mercy, and that which we call Iustice, is one and the same in God. That which we call Love, and that which we call Hatred, in God is al one, but in us they are two things: In man, Justice is one thing, and power, is another thing, and patience is another thing, and love is another thing; but in God, al these are but one infinite Essence. And so for actions, somtimes we conceive of God acting one way, and then another way. First, acting in the way of his wrath, and then in the way of his love; but God himself is one pure act, and when we look upon God in himself, we can see him but absolutely one in his own nature, there is no such Attributes as we speak of, it is but onely according to mans Capacity, and according to the several waies of the manifestation of Gods own infinite Essence, and of the several actions of God. But when we look upon God in reference to the Creature, we see God as it were divided. As for example: when the Sun shines, and the Beames thereof appear, if you put a green, or a blew, or a red glasse between your eye and it, then the reflection wil be blew, or green, or red, according to the coler of the glasse; yet in the mean time, the Beams of the Sun are al one: then take the same glasse that is blew, if you can but make it green, the shining of the Sun will be green to, all the variety is
let him be now presented unto God, then the ways of God are bloody, and show full of wrath. Let this man again be converted unto God and now the glass is changed and God representeth himself another way, but still the same God; only according to the several ways of the Creature, so are his several actings. Therefore those that will go to speak of God as he is in himself, who is but one act, they are apt to lead you into abundance of errors, because they are not able to manage their apprehensions of him as he is in himself; therefore they draw such ill Consequences from God. They will tell you that God is unchangeable, how then can you be under the wrath of God, when he loves you from all eternity? Yes; The same God that can look upon the Creature in one Consideration with love; he may look upon the same Creature in another Consideration with hatred. We Converts, (saith the Apostle) were the Children of wrath as well as others by nature; in that respect there was no difference between us, and others. I will but put this to these men: Was not there a time when Jesus Christ was under Gods wrath? yet God loved his Son from all eternity, he always loved him; yet, there was a time when he was under the wrath of God; that is, Christ being presented unto God with our nature, with our sins, Gods ways towards him was (as we may say) in a red way: so we may understand, that even those that are elect, God loving of them from all eternity, they may yet be in a state of enmity unto God, he working upon the Creature according to the several Considerations of it; so that while he is walking contrary unto God, God is also walking contrary unto him. So that thus you see what ⟨p. 21⟩this Reconciliation is. This enmity is taken away; that is, whereas before God did shine upon them through a red reflection; now that is gone, and he shines upon them through a white glass; this dreadful wrath of his that is out against them, and that Contrariety of God in his ways against them is quite taken away. This is the first.
let him be now presented unto God, then the waies of God are bloody, and shew full of wrath. Let this man again be converted unto God and now the glass is changed and God representeth himself another way, but still the same God; only according to the several waies of the Creature, so are his several actings. Therefore those that wil go to speak of God as he is in himself, who is but one act, they are apt to lead you into abundance of errors, because they are not able to mannage their apprehensions of him as he is in himself; therefore they draw such ill Consequences from God. They wil tel you that God is unchangable, how then can you be under the wrath of God, when he loves you from all eternity? Yes; The same God that can look upon the Creature in one Consideration with love; he may look upon the same Creature in another Consideration with hatred. We Converts, (saith the Apostle) were the Children of wrath as well as others by nature; in that respect there was no difference between us, and others. I will but put this to these men: Was not there a time when Jesus Christ was under Gods wrath? yet God loved his Son from al eternity, he alwaies loved him; yet, there was a time when he was under the wrath of God; that is, Christ being presented unto God with our nature, with our sins, Gods ways towards him was (as we may say) in a red way: so we may understand, that even those that are elect, God loving of them from all eternity, they may yet be in a state of enmity unto God, he working upon the Creature according to the several Considerations of it; so that while he is walking contrary unto God, God is also walking contrary unto him. So that thus you see what
Secondly, The Second thing in reconciliation is this: not only the enmity that is in God is done away; but the Lord also doth take away the enmity on the souls part; that is, Thou comest by virtue of this Reconciliation to be so overpowered by the spirit of God, as that thou hast a heart in amity with God; at least that natural crossness and perverseness of thy heart against God whereby thou dost hate God and that which is holy and spiritual, is taken away, and thou hast a frameable spirit, framed by God, and made willing to come in and submit, and yield thy self unto God: God puts a Reconcilable spirit into thee, as he himself hath a Reconcilable spirit towards thee.
Secondly, The Second thing in reconciliation is this: not only the enmity that is in God is done away; but the Lord also doth take away the enmity on the souls part; that is, Thou comest by vertue of this Reconciliation to be so overpowred by the spirit of God, as that thou hast a heart in amity with God; at least that natural crosness and perversness of thy heart against God whereby thou dost hate God and that which is holy and spiritual, is taken away, and thou hast a frameable spirit, framed by God, and made willing to come in and submit, and yeild thy self unto God: God puts a Reconcilable spirit into thee, as he himself hath a Reconcilable spirit towards thee.
Thirdly, Further, in the third place: There is a receiving into entire love: not only a ceasing of the wrath, and of the enmity that is in God against thee, and a taking away of the enmity that is in thee against God: but there is a receiving into entire love, and that mutually, God receiveth thee into the love of a friend, and thou receivest God into the love of a friend too, so that there was never such an entire friendship between one friend and another after peace hath been made between them, as there is now between God and thy soul. And this is more than barely to be pacified, for men who were at enmity one with another may possibly come to have the fierceness of their enmity taken away, yea they may come to be so far Reconciled, as that they will never do one another hurt, they will never fight the one against the other as formerly they did: But yet perhaps for all this, they will never come to be: entirely loving one to ⟨p. 22⟩another: it may be they will live as strangers one towards another. But when ever the soul comes to be Reconciled to God, there is a through Reconciliation, the enmity is not only taken away, but there is an entire love between God and the soul, thou art made a friend unto God, and God is become a friend unto thee Yea.
Thirdly, Further, in the third place: There is a receiving into intire love: not only a ceasing of the wrath, and of the enmity that is in God against thee, and a taking away of the enmity that is in thee against God: but there is a receiving into intire love, and that mutually, God receiveth thee into the love of a friend, and thou receivest God into the love of a friend too, so that there was never such an intire friendship between one friend and another after peace hath been made between them, as there is now between God and thy soul. And this is more than barely to be pacified, for men who were at enmity one with another may possibly come to have the fierceness of their enmity taken away, yea they may come to be so far Reconciled, as that they wil never do one another hurt, they wil never fight the one against the other as formerly they did: But yet perhaps for all this, they wil never come to be: intirely loving one to ⟨p. 22⟩another: it may be they wil live as strangers one towards another. But when ever the soul comes to be Reconciled to God, there is a through Reconciliation, the enmity is not only taken away, but there is an intire love between God and the soul, thou art made a friend unto God, and God is become a friend unto thee Yea.
Fourthly, In the fourth place, there is this in Reconciliation likewise. Thou comest now to be in league with God, God and thee come to shake hands one with another, yea, more than shake hands; thou comest to be one of his own people, God takes thee into an everlasting Covenant with himself, and thou takest him to be thy God in an everlasting Covenant likewise. As when Princes have War one against another, there may be a peace made, and they may lay down reasons on both sides, but all this while they may not come in to a league of friendship, and amity one with another. But God is so Reconciled to a soul, as that he entereth into a League with the soul, entereth into Covenant.
Fourthly, In the fourth place, there is this in Reconciliation likewise. Thou comest now to be in league with God, God and thee come to shake hands one with another, yea, more than shake hands; thou comest to be one of his own people, God takes thee into an everlasting Covenant with himself, and thou takest him to be thy God in an everlasting Covenant likewise. As when Princes have War one against another, there may be a peace made, and they may lay down reasons on both sides, but al this while they may not come in to a league of friendship, and amity one with another. But God is so Reconciled to a soul, as that he entereth into a League with the soul, entereth into Covenant.
Fifthly, The Lord when he is Reconciled to a soul, he is perfectly Reconciled, we may give it that word, for the truth is, it is such a Reconciliation, so perfect, as that there shall not remain the least grudge in the heart of God towards a man Reconciled. It is true, on our side it is not so perfect, but on Gods side it is so perfect a Reconciliation as that there shall not remain the least grudge in the heart of God against the Creature for any hurt to the Creature.
Fiftly, The Lord when he is Reconciled to a soul, he is perfectly Reconciled, we may give it that word, for the truth is, it is such a Reconciliation, so perfect, as that there shal not remain the least grudg in the heart of God towards a man Reconciled. It is true, on our side it is not so perfect, but on Gods side it is so perfect a Reconciliation as that there shal not remaine the least grudg in the heart of God against the Creature for any hurt to the Creature.
Sixthly, Yea, such is the Reconciliation, as that it is everlasting, such a Reconciliation, as there shall never be breach made more, such a Reconciliation, as there shall never be a falling out more. And where was there ever such a peace made between one man and another? when was ever one man so Reconciled unto another, as that a man may say, well, these two are thus, and thus Reconciled who were at deadly enmity before? yea, they are so Reconciled, as that there will never more be any ⟨p. 23⟩breach between them: so Reconciled, as that all that ever can be done in the world shall never break the bond of friendship that is between them. Here is a Reconcilement to purpose, and this Reconcilement there is between God, and every Believing Soul at the first moment; when thou first comest to Jesus Christ, God shakes hands with thee, entereth into League with thee, become a friend to thee, is so Reconciled unto thee, as that there shall be nothing in the world shall ever break the Atonement that is made between God thy Soul. You shall see how God himself expresseth it; in that 54. Isa. 10. speaking to his Church about this very word of Reconciliation, he saith: The mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee. This Scripture, though spoken to the Church, is true of every believing soul. Do you think that Mountains are firm? many storms, and tempests may be abroad; but all the storms in the world cannot remove the mountains. Look, saith God how firm, and steady the mountains are, So firm shall my mercy be to thee, and the Covenant of my peace. Hath God had mercy upon thy soul, and hath he been reconciled unto thee? know then, it is such a Reconciliation as is more stable, and firm than the very mountains themselves. O! this is the Complement, the top of Reconciliation, that it is a perpetual Reconciliation; So that notwithstanding, though some of Gods ways may perhaps be towards you as if you were an enemy, God may so appear to you sometimes, yet peace is to thee; God intends no hurt at all, howsoever he may look sometimes as an enemy, yet at that time he means thee not the least hurt. All the afflictions that befall thee, they do not come from God as from an enemy, though perhaps through thy weakness thou ma•'st think so;
Sixtly, Yea, such is the Reconciliation, as that it is everlasting, such a Reconciliation, as there shal never be breach made more, such a Reconciliation, as there shal never be a falling out more. And where was there ever such a peace made between one man and another? when was ever one man so Reconciled unto another, as that a man may say, wel, these two are thus, and thus Reconciled who were at deadly enmity before? yea, they are so Reconciled, as that there wil never more be any
for though God be Reconciled to thee in so gracious a way, yet if he correct thee, thou ⟨p. 24⟩art apt to look upon him as an enemy; No, it is thy mistake, Gods Reconciliation is a through Reconciliation, and may stand with all those Corrections that he useth towards thee.
7 Yea, this Reconciliation will continue constant, notwithstanding all those sins of thine, which indeed of their own nature make breaches between God, and man. Take heed of abusing such a doctrine as this is. Thy sins cannot overcome Gods goodness; O! let Gods goodness overcome thy wickedness: for that is certain; the Lord when he was first reconciled to thee, he did know that there would be many failings, and fallings out, as it were, but yet he was resolved to be reconciled; and that that reconciliation should continue notwithstanding all those failings: and thy sins, though they may change some administrations of God towards thee, so that he may severely Correct thee, yet they shall not take away this Reconciliation, but the Lord will continue thy friend still. But yet if indeed thou beest Reconciled; God will put this into thy heart, that when there is any failing in thee, thou wilt never be at quiet till thou comest to renew thy peace again. Thou mayest lose the sense of thy peace, but thou shalt never lose thy peace indeed. And though we cannot speak such a truth as this is without fear, and trembling; because it may cost the hardening of many a soul, yet so willing is God that his people shall be Comforted, as that he will have this doctrine of Reconciliation published, though it cost the damnation of many sinners.
7 Yea, this Reconciliation wil continue constant, notwithstanding all those sins of thine, which indeed of their own nature make breaches between God, and man. Take heed of abusing such a doctrine as this is. Thy sins cannot overcome Gods goodness; O! let Gods goodness overcome thy wickednesse: for that is certain; the Lord when he was first reconciled to thee, he did know that there would be many failings, and fallings out, as it were, but yet he was resolved to be reconciled; and that that receconciliation should continue notwithstanding all those failings: and thy sins, though they may change some administrations of God towards thee, so that he may severely Correct thee, yet they shall not take away this Reconcilation, but the Lord will continue thy friend stil. But yet if indeed thou beest Reconciled; God wil put this into thy heart, that when there is any failing in thee, thou wilt never be at quiet till thou comest to renue thy peace again. Thou mayest lose the sence of thy peace, but thou shalt never lose thy peace indeed. And though we cannot speak such a truth as this is without fear, and trembling; because it may cost the hardening of many a soul, yet so willing is God that his people shal be Comforted, as that he will have this doctrine of Reconciliation published, though it cost the damnation of many sinners.
8 Yea, the Accusations of the Devil against thee shall never provoke God, so as to turn enemy to thee again. There may be peace made between friend, and friend, but it may be there may be some whisperers some tale-bearers, and make-bates, by a spirit of Jealousy that may go between them, and do abundance of mischief by their suggestions; but this cannot be between God and us. It is true, the Devil would be continually a make-bate ⟨p. 25⟩between God, and thy soul, and doth continually go before God to accuse the soul, and therefore he is called the Accuser of the Brethren. But the peace that is made up between God, and a soul, through his Son, is so firm, and the friendship is so stable, as that the Lord shuts his Ears against all the accusations that can be made against his friends. One entire friend cannot endure to hear ill of another. It is a sign that friendship begins to grow cold when they are willing to hear of any evil against their friend. The Lord will not listen to the least accusation that is made by Satan against his friend, he will not so much as be willing to hear of any thing spoken against his people; such a perfect, and through, and firm peace is there made between the soul, and God.
8 Yea, the Accusations of the Devil against thee shal never provoke God, so as to turn enemy to thee again. There may be peace made between friend, and friend, but it may be there may be some whisperers some tale-bearers, and make-bates, by a spirit of Jealousie that may goe between them, and do abundance of mischeif by their suggestions; but this cannot be between God and us. It is true, the Devil would be continually a make-bate ⟨p. 25⟩between God, and thy soul, and doth continually go before God to accuse the soul, and therefore he is called the Accuser of the Brethren. But the peace that is made up between God, and a soul, through his Son, is so firme, and the friendship is so stable, as that the Lord shuts his Ears aganist all the accusations that can be made against his friends. One intire friend cannot indure to hear ill of another. It is a signe that freindship begins to grow cold when they are willing to hear of any evill against their freind. The Lord will not listen to the least accusation that is made by Satan against his friend, he will not so much as be willing to hear of any thing spoken against his people; such a perfect, and through, and firm peace is there made between the soul, and God.
