and though now strong you were weake and further Consider that your strength is not your owne and seriously weigh what the Apostle saith to the Gentiles Rom. 11.18 19 and 20 verses And further minde what Paul saith of himselfe concerning the Joy and Comfort he had more then others it was not for himselfe alone but to Comfort others with the same Comforts the 2 Ep of the Cor. the 1 and the 4. O therefore sutable to the practise of thy Father lend thy helping hand and goe meet encourage embrace poore groaning Spirits meeting them with compassion though a farre off from the measure of thy Light and Enjoyments and remember when thou art in the banquetting house with thy Beloved and his banners over thee are Love Cant. the 2 the 4. Minde them which stand begging at the doore knowing that thou wast once there though now thou art exalted Therefore to them that are now poore and naked O act God-like binding up their wounds and manifest some breathing Roome for their opprest Spirits and if their oppression be so great that they cannot speake it out speake it for them by declaring what God hath done for thee in the like kinde and endeavour to Remove their mourning by mourning over them and give out the soule melting mercy which is the Cause and if they cannot beare the Ravishing discoveries of Love which thou dost enjoy by living in Gods heart then tell them what God did for thee when he first tooke thee by the hand O beloved Friends this is and ought to be the work of Saints and this is that Labour of Love which the Gospel calls * Gal. 6.2 Joh. 21.15 16.1 Pet. 4.10 for happy is that heart which is imployed in it The second sort of the people of God who come under this Reproofe are such who doe not nor will not manifest ownning affections to any unlesse it be such as are brought up to or brought over to live in the same forme of worship or practise of Ordinance with themselves What ever they thinke they are far from a Gospel frame of Spirit and they have forgotten where they first met God or rather where God first met them they have forgotten and are now apt to despise the day of small things Zech. the 4 and the 10th Beloved if there be any such here doe you not know the day when you were not brought up to this nay saw nothing in it peradventure opposers of it and yet you dare not but then say that God was with you and you were with God O remember that and remember Gods practise and in Imitation of that manifest love and tendernes to any that you see any worke of grace upon them though it be never so little Follow the practise of the Spouse in Cant. 8. the 1 2 and 3 verses and doe not as Jehue did in a wicked way in another sence saying If you are as I am give me your hand the 2 of the Kings the 10th and the 15th If any object and say they know no such people as I here reprove Beloved what makes all this opposition strange censorious dealings that are between the people of God who live in particular formes one saying he is of Paul and another of Apollo the 1 of the Cor. the 3 and the 3 and 4 verses Beloved without all question there are very precious hearts deare to God amongst the Presbyterians and Independents and them also which are falsly called Anabaptists and many others which are in neither of these formes and yet if a Christian goes to looke upon any of these or either of these and see how their affections runnes out to them which are brought up to them in that forme where they are and what little pittie kindnesse or compassion is given to them which are not yet brought up It would make a poor heart in the very thoughts of it blessed Beloved if any such be here O Consider what I have said and know though it be lawful to stand up and contend for truth yet you must doe it with a Gospel frame of Spirit that is Instructing those with meeknes that do oppose you 2 Tim. 2.25 And be imployed in the practise of bearing and forbearing and if you see a poore Soule who is broken under the sence of his owne unkindness and though he be not come up to you go you as farre as may be to him taking him by the hand endeavouring to lead him to the knowledge of your Fathers heart Let it appear to all the world that you owne Ordinances but as a way to expresse love by and not as a foundation to love upon let all see that your love is not onely to some but to all the Saints Ephes the 1. and the 15. and let the same Spirit dwell in you that lived in Paul Phil. 3.15 If any be otherwise minded waite with patience and love conquering them with kindnesse knowing God in time will reveale it and if you meet with a poore member that is uncomely put more comelinesse upon him 1 Cor. 12.23 Deare friends Paul tells you 1 Cor. 9.21 That he became to them that were under the Law as under the Law and them that are without Law as being without Law Nay his Condescension was more to all that he might winne some this Scripture was written for our Example O therefore minde it and among all that you minde thinke of remember to give out much love compassion to poore broken Spirits that long for nothing more then a looke of Gods love And know nothing presents you more God-like then humilitie love* and by your practice shame confound the World in their Censures of you who say there is more Censorious walking amongst the Tribes of Israel then amongst them that are not one with them O be not wanting to love one another from a sence of your oneness with Jesus suffer not your differences of things without but own Christ wheresoever you find him though it be in a poore Prodigall who is gone no further then under the resolutions to Confesse his unworthinesse before God and know it is a higher and more glorious imployment to be abringing home a lost Sheep then to stay at home and Rejoyce with the ninety and nine Luke 15.5 6 7. Herein you present God and follow the practise of God the Lord make you all sencible of it But I shall say no more to this use of Reproofe nor to this Conclusion but I shall speak briefly a word or two to the next in these words And he ran fell upon his neck kissed him First To the word ran which Implies Gods readines sweetnes and swiftness to manifest grace kindnesse to poore broken spirits who are sencible of their wandrings The Doctrine from thence is this Doct. There is a sweet readines in God in mercy to minde and meet poore wandring hearts in their Returnes to God The truth of which the Scripture doth
out of the water that doth nothing but gaspe and pant longing for his owne Element without which he cannot live It is just so with that heart which hath ever tasted of Gods Love cannot long Live without those Injoyments though sometimes the best of Saints are apt to withdraw yet when Light and Life appeares Raising up a Remembrance of the former solace it had in Divine Loves O it pants groanes and is Restles till againe it is refreshed with those Injoyments and it will say as Sampson in another Case said Give me her or els I dye At your leisure reade the fifth of the Canticles you shall see where Christ came to the Spouse in the beginning of the Chapter and put in his finger at the hole of the doore that is to say he gave in so much Light so much remembrance of former Loves which did not onely shew her where and what shee was but caused in her a Restlesnes till she found him whom her soule loved and she was so earnest in the pursuit of his society that all the oppositions reproaches and smitings of the watchmen of the Citie could not take her off but she still cryes out and tells the Daughters of Jerusalem that she was sicke of love and she was never at rest till she had found him whom her soule loved Deare Friends Look upon any place of Scripture where any soule did withdraw from God and is now by him made sencible of that withdrawing you will then there finde them very restless till they did returne If you aske me the Reasons for it they are these The first Reason is implyed in the latter End of this verse which is the reason and ground David gives his soule to Returne to God It is because God hath dealt bountifully with him That power of Life and Light that doth convince a soule of his withdrawing from God doth raise up a remembrance and sence of the former sweetnes plenty and bounty he injoyed in God Psal 77. and the 6. It is that which is cleerly seene in the Prodigalls Expressions Luk. 15. where he saith There is enough in my fathers house Deare Friends the sence of this is a conquering and over-coming power and the rather because that Light which presents this remembrance doth exceedingly plead and expostulate with the heart telling it that it was not as now when he lay in his Fathers bosome there he had bread enough he had there smiles without frownes and was alwayes danied upon the knees of his fathers kindness and was fed with marrow and fatnes and then it will ask and demand of the soule saying What dost thou here Deare Friends I am not able to tell you how these lively appearances of Gods precious plenty doth break and wound the soule That heart who ever lived under it can and will say that it is unexpressible how the heart breakes in longing after God and how the sence of his fullnes makes it Restless till it doth Returne The second Reason Why a soule is and must be Restless that is convinced of his withdrawings Is because that Light and Life which is raised up in the heart makes that part which is made sencible of his withdrawings not onely sencible of the fullnes of God but brings him into an union with God Therefore I forme my Reason thus Every thing doth and must be eager in its running to its Center God is the Center of the heart and by the soule that is made sencible he is knowne to be so Therefore it cannot but be earnest in his running to God Streames must returne to the fountaine and beames to the body O how restles are these streames which are hindered in their pursuit It must needs be much more with that heart who is brought to know himselfe one with * Jer. 3.23 Cant. 5. Mat. 11.22 God and also sencible that he is withdrawne from God The sence of this onenes and propriety in God was the cause of Davids heart-breakings after God Psal the 63. and the 1. The third Reason That Light and power which makes the soule sencible of its withdrawing from God doth not onely shew its onenes with God and a fullnes in God but also by it shews the emptinesse of all things besides God Take notice it was the Argument the Prodigall used that was that he was in an empty starving Condition truly there is very much of the sweet dealings of God seene in that discovery for God never shews this emptines but by his own fullnes and when he doth it he doth not onely shew the emptines in something but in every thing besides * Jer. 3.23 24. himselfe For he presents all things to be as they are and even those things which sin and the Devill presents pleasant and lovely I meane all the wanton practises and withdrawings from God and all glory pleasures and contents on this side God and God doth doe it in away of sweet pleading with the heart telling it when it was at home in his bosom it had all contents which was not for a moment but for ever and the last would be best and saying to the soule What are all these delights * Isa 41.21 22 23. Ezek. 23.5.22 Loves thou hast spoused with They speake faire but they end foule and if they smile in the day commonly in the night they frowne or if smile in the night in the day they frowne All content ends with the action all profit pleasure and honour ends with the person and place and what was is no more but all things are vanitie and a meere bubble Can all the contents and pleasures procure peace in the day of a storme or make thee well when sicke or give thee life one houre when dead No all things are so empty not onely in themselves but in their remembrance of thee that when thou ceasest it takes its leave as never manifesting more * Psal 37.10.17.20 Psal 34.16 Love Oh! it is not so saith the Lord with me to thy heart What I was I am and shall be for ever and the last will not be the least but the greatest O the sence of this emptines thorough the discovery of Gods fullnes makes the heart exceeding restles till it is seated in that Center Friends I could wish my soule were able to discover how taking and over-coming this kinde of dealing is with a poore broken heart but it is God alone that can make out the fullnes of this to you I shall say no more to the Reasons but speake a word or two to the Uses of this Conclusion The first use is an use of Information to informe us of two things from what we have already spoke from this Conclusion First 'T is to shew you how Restles that heart is to returne to God who is really made sencible of his withdrawings from God It is easier to keepe a streame from the fountaine or a beame from the body then to restraine
thee But I shall say no more of this use nor of this conclusion but I shall speak a word or two of the last Conclusion and so conclude Psalme the 116. and the 7. verse Returne unto thy rest O my soule for the Lord hath dealt bountifully with thee THe third and last Conclusion is from the ground of Davids resolution in these words For he hath dealt bountifully with me The Conclusion from thence is this That the knowledge of the fullnesse and bounty of God is the chiefe ground to turne a soule to God which hath withdrawne from God I shall speak very briefly of this because I shall have an occasion in my speaking to the third thing viz. The Entertainment a soule finds with God to speake much of the bounty and plenty he injoyes in God The word plenty implyes fullnesse without any emptinesse readinesse without any backwardnesse freenesse without reluctancy to doe that which he is a doing and upon all those accounts Gods bounty is fully and clearly demonstrated * Psa 26.5 Psal 12.7 Psal 13.6 Eph. 1.23 in the discoveries of himselfe to us for he doth not onely tender grace freely but in that holds forth a supply fully and in dispensing he doth it readily and delightfully It is the joy and delight of God to give out Love to lost heares never did any soule withdraw from God apprehending a want in him nor never doth a soule turne home againe to God but through the knowledge of the bounty and plenty that is to be injoyed in him That which moved and carryed on the Prodigal was the remembrance that there was enough in his Fathers house Luke the 15. and the 17. 'T is that which here in this Text is fully discovered for he calls upon his soule to turne saying He hath dealt bountifully with him If you look in the 5th of the Canticles you shall see that that was the ground which drew the Spouse after Christ with so much eagernesse it was the fullnesse and matchlesse excellency she saw in Christ as you may see at large from the 10 verse to the last and she tels you that he is the chiefest of 100 verse the 10 and so shee goes on and in the last verse she saith His mouth is most sweet nay he was altogether lovely this discovery of bounty and love did not onely draw the Spouse but did also cause the daughters of Jerusalem to enquire after Christ chapter the 6. and the 1 verse Where is thy beloved gone that we may seek him with thee this was the ground that caused Israel to return to God Jeremiah the 3d in the last part of the 22 verse Israel saith We come unto thee for thou art the Lord our God in the 3. verse he tells you it was in vaine to hope for salvation from the hills or from the multitude of the mountaines for in the Lord our God is the salvation of Israel which words imply as a safety in God so a sufficient supply from God So that from all these Scriptures you may clearly see That the discoveries or knowledge of the bounty of God doth draw and turne a soule to God that is withdrawne from God If you ask me the Reasons they are these First It is Gods way to conquer a soule and crucifie a soule to things below himselfe by appearing more full and glorious then all things besides him * Isa 40.15 16 17 18 21. The Sun drawes up all mens eyes to admire it from other Lights that are below it by out-shining and out-glorying every light besides it selfe The Father never comes but he brings so much in his hand and heart that the soule cannot see or enjoy elsewhere Second Reason It must needs be so for that light and life which turns a soule to God through the discoveries of God doth present and discover God to be as he is if so then it must needs be a knowledge of the bounty of God for God is bounty * Psa 113.4 5. it selfe Whosoever hath a view of God * Psal 86.8 Isa 46.9 must needs see all variety and plenty in him for it is not onely of him but so one with him that we cannot view one but we must view both for there is all variety in unity Psal 16.11 Revel 7. ult Third Reason As it is Gods way to present himselfe so and as it must needs be so because he is so so there is a great necessity for it for a soul is no sooner in his way towards God but sin and the Devil with varieties of Arguments doe endeavour to encounter the soule and presents it with varieties of objects to perswade the heart to bow downe and worship it it was the very same way the Devil took with Christ as you may see in the 4th of Matthew verse the 8. and the 9. Luke the 4 the 5 and 6 verses But take notice of all the Devil and sin presents it is not onely a lye but in the best it is but things relating to this transitory and empty being but truly did not God speak out that which the Devil and sin cannot speak out the hearts of poor creatures would very much stumble but the Father is pleased not onely to unspeak what the Devil saith but to out-speak and out-say whatsoever the Devil and sin can say and by it the Father is pleased not onely to put words into a Saints mouth but also ability in his heart by which the soule is made able to resist sin and Satan I am sure that heart which is acquainted with this condition knowes what great need and necessity there is of those discoveries to supply him with strength when he is with temptation surrounded But I shall say no more as to the Reasons Obj. Some may Object and say What hath been said to these Reasons holds forth so much as if the drawings and discoveries of God were the good we injoy by him and not the Essentiall good that is considered in him and if so that kind of Love and Life must needs be selfish An. In Answer to this Objection I shall present you with these particulers First Those hearts that thus Reason I feare are not acquainted with the discoveries of God for if they are they know it is impossible for a soule to injoy the streames but they must be swallowed up in the fountaine and it is impossible for a heart to love God for loaves and not for himselfe that is acquainted with his Loves It is not here as it is in Creature-contents for the soule is no sooner in this sense in Gods hand but at the same time he is seated and centred in Gods heart I speak after the manner of men but those hearts which Live in the Loves of God know what I mean Secondly The bounty we receive by God in a metaphoricall discourse seems to be distinct from God but in Gods sense and that Saints see the bounty of God and God is both one
people which run wantonly from God doe for sometime Live in that wantonnes upon some of the Reliques of their former Injoyments so long as they will last which is but a little time for then they must Live upon huskes wish the Swine Luk. 15.15 16 17. till they are brought to Returne to their Fathers house O that all who have wantonly strayed in their hearts from their Fathers Streames wherein they were Refreshed as with marrow and fatnesse would now consider where they are and that so long as they sit downe in the practise of sinne they Live not neere the Injoyments of Saints Fourthly Sinne brings shame upon the soule and most when the heart is neerest God A Converted sinner is brought home to God with much shame seeing himselfe look so unlike God when he is brought before him But a revolted Saint when recovered hath much more Cause of shame Jer. the 3 Chap. and the 24 and the 25 verses for God hath more ground of lashing and wounding such a heart for he can tell them not onely of lying in their bloud in the day of their nativitie but of their destroying and spoyling the Earerings and Jewells he bestowed upon them As you may see in the 16 of Ezekiel beginning at the 10th verse and so to the end of the Chapter It is impossible to expresse how much the heart of a Saint blushes and what shame covers the Spirit of a soul that hath gone astray from God when it is brought again to look upon the old wonted loves and to minde againe his happiness in Gods heart He is then like the Publican Luk. 18.13 dares not looke up to Heaven or like the Prodigall Luk. 15.19 who desires to be but a servant Let me speake but this one word or two to them who have wantonly gone from God and now delight in sinne Did you know what shame will accompany your Spirit if ever God brings you home it would much imbitter that seeming sweetnes you gather from sinne There are many Effects of sinne but I shall reduce them I meane to speake of to these two heads First Sinne is injurious to God Secondly It is injurious to a Man First to God Job 22.2 3. but in that consider this Caution God as God can neither be injured by us nor receive any addition of good from us but when wee speake of Injuries wee are to looke upon God in his administrations or appearances towards us and so God may be said to be Injured 1 Sam. 2.30 and to be honored or dishonored and in that sence the Injurie to God consists in these things First It clouds his glory amongst men especially the sinne of Saints The Light Rom. 2 23 24. Life Love of God in Saints are beames of that divine body they are sparkes of that fire which purely lives in God and when this Light and Love appeares in a Saints life they are said to glorifie God and to cause men that view them to see their good workes and to give glory to God Mat. the 5.16 But when the lives of the people of God are full of darknes and sinne they doe exceedingly Cloud the beames of Gods beauty as to men Like the Clouds in the Aire which cover the Earth from beholding the Beautie of the Sunne Secondly It denies the Authoritie of God for a man that is a member of a Common-wealth not to conforme to the Lawes doth deny the Authoritie there and so those soules that acknowledge themselves related to God and yet in their lives doe practise things contrary to God they * Tit. 1.16 Jude 4. doe deny his Authoritie Thirdly Sin doth as much as in it lyes binde * Jer. 5.25 and hinder the goings out of God in his Love to doe us good as you may see Isaiah the 59.2 3. It is true when God will arise in his Majestie in glory sin is drove out before him and expelled by him and no sin * Isa 1.4 can hinder him but sinne tends and doth what in it lyes to oppose the goings out of Divine Love and in that sence he is said to be hindered Fourthly It brings blackness upon that beauty which God delights to view God loves a soule so as to beautifie him with the beautie of * Ezek. 16.14 himselfe and then he delights to view * Cant. 2.14 that beauty but so far as any of the people of God doe trade in or medle with sin or darknes so far they draw a dark Cloud over and throw dirt in the face of this beauty As for the Injuries that sin doth to the people of God it may be reduced into three heads First It is Injurious to him as he is a Christian Secondly As he is a Member of the State Thirdly As he is a Master of a familie First The Injuries that sinne doth to the people of God as they are Christians I have already spoken of and therefore shall say no more but onely speake a word or two from the two Latter Secondly Sinne is Injurious to a man as he is a member of the State that 's cleerly demonstrated in many mens practises What is that weakens the heart and tyes up the hands of many men in Authoritie from suppressing of sinne but the guilt of sinne in their owne * Rom. 2.22 23. Consciences how is it possible for any man in any office to be zealously carried out in suppressing of unrighteousnesse when they themselves are unrighteous Can a drunkard punish drunkennes or a swearer punish swearers or an oppressor punish oppressors but as they are constrained to it either by an overruling hand of providence going beyond them while it makes use of them or els the necessitie in their Imployments constraine them to it But such doing is done very coldly with a faint heart and a weake hand vice rather finding out their Authoritie then their Authoritie finding cut vice but such Actions are not honorable to the Actors in Gods sence though the Action may advance them among men It is true Providence sometimes puts on * 2 King 10 8 9 10.1.14 Isa 10.5 6 7. guilty men to suppresse and subdue guilty persons and unrighteous things but then providence doth it in going beyond them As hath not Experience proved that many men have done that which when it was done it appeared in their owne eyes and others to be very righteous yet it was so far beyond them that they themselves had been Instruments to occasion the taking away of the lives of many honest hearts for the standing for the same things but the yeare before If you aske me the reason why sinne hinders men in suppressing sin my answer is this First Because it takes away much of the face of Authoritie in the party punished by his knowing the party punishing to be guilty of the same thing Secondly It doth weaken the spirits of a man when he lies under the guilt of that which he
Ignoble that Reason in a naturall man were his eyes but open in his own Reason he would kick it out of doores It is a meere Jesuiticall Tyrant speaking faire to accomplish its owne ends and by it to bring the Creature to slavery and bondage The truth is if the people of Gods heart were often with God and fed upon those glorious noble and divine injoyments Sin would not finde so easie an entertainment in their hearts but they being so often abroad and so little at home I meane in their fathers house or rather in his heart is that which occasions many slips and falls by harkning to those deluding Intisements which afterwards will appear to be an unsupportable burthen Thirdly Consider most of all against whom you sin It is not onely against Law but against Love and against that deare Love which is your life Truly if the people of God had alwayes power from God to consider how injurious and unkinde they are to Gods heart when they shake sin by the hand they would have much more Resolution against sin and say as Ephraim What have I to doe any more with Idolls Hosea the 14. chap. and the 8. vers or say as Joseph Genesis the 39. and the 9. How can I doe this and sin against God or as the Apostle saith Roman the 6. the 1 and 2. I know it is not in the Creatures power to minde it selfe but I am sure when God gives power it is a great advantage to us and disadvantage to sin to weigh well the great opposition sin makes against the Comings in of Divine Loves nay how much it wounds the Lord Christ afresh Some thinke that the worst that even sin did was to bring Christ upon the Crosse but I must tell you though that was great yet know also that every time the people of God sin Heb. 6.6 Heb. 10.29 they doe as it were crucifie Christ afresh for Christ is as really crucified within us as he was upon the Crosse for us and therefore every time you sin know this that in your owne soule you accuse you arraigne condemne crown with thornes spit in the face and smite with the hand nay pearce and wound that dearly beloved unction that is come downe from God and truly had we but power to consider that indeared Love and Life that from God speaks to us nay that woes and intreats for Entertainment with us not to adde to it selfe but to advance us undoubtedly such thoughts would much conquer us and sin in us There are many other motives but I shall leave them onely take notice it is dangerous to be a Dydimus not to beleeve till you feele Take notice of this from what my soule knowes that sence will be very sad and the rather because there is no Reliefe when you are wounded but in that you have wounded by that which wounded you oh what will you say when you come for Reliefe from that deare heart and to draw life from those sweet Loves that you did no lesse then throw dirt in the face of oh if there be any of the people of God who are so farre deluded as under the notion of Liberty are run into loosnesse oh I beg nay I would beg with teares for them to consider from whence they are fallen and to remember their first Love Revela 2.4 5. It is possible some may be made so unsensible by their wanton sinning as that they may make a jest of these sayings As for such spirits I shall leave them desiring to see my selfe in them and so rather conclude with mourning then to spend time in dispute with all the objections that such may bring and shall onely give answer to two or three objections which are more common and accustomary yet like deceiving Object How can this be when as the Apostle Saint John in the first Epistle 3.9 saith he that is borne of God cannot sin Answ In my answer to this I shall not trouble you in rehearsing how often the Devill hath presented we with this Scripture to perswade me that the people of God cannot sin but my answer to this Scripture is briefely thus The same Apostle in the same Epistle chap. 1.8 verse saith that whosoever saith he hath no sin is lyar and deceives himselfe Therefore he doth not intend but that the people of God may and doe sin but it is true that in them which are borne of God in them I meane that Saintship or unction or anoynting or spirit of life which comes from God and is one with God that doth not nor cannot sin 't is true it cannot sin because it is borne of God We may as well say we can turne Heaven into Hell and turne light into darknesse as to turne that into sin or that to sin no deare hearts that is of another nature that 's Gods little one that is placed in us to justifie Wisdome Mat. 11.19 and to condemne folly and to breath out Love and Light in opposition to darknesse and 't is so far from being capable of joyning with sin that its proper worke is to arraigne accuse and condemne the old man which was in Paul though he was a childe of God Rom. 7.20 21 22 23 verses Now this unction * 1 Joh. 2.20 21. or this thing borne of God gives us the denomination of being the children of God but though it is the power of God in us to kill sin by the nature of it selfe yet it never did nor will turne sin into grace nor yet manifest so much in this life as to fill Saints with grace and free them from all sin but they must have some Canaanites and Hittites in their hearts * 2 Cor. 12.7 Now the people of God is a generall tearme and envolves the whole person either men or women in a Scripture-sence but that generall doth include at a new so an old Man and both in one subject * Rom. 7.21 22 23. The one to be pulled down and the other to be exalted one to dye and the other to live for it is Life now when the Apostle saith that which is borne of God cannot sinne he intends that principall of Life which lives in us and doth not include the whole man and when he saith he hath no sin he deceives himselfe and is a lyar he intends the old rotten Man in our forme which is in us and as to our fleshly part is one with us Object Where there is no Law there can be no sin but the people of God are by Christ freed from the Law and if freed from it then there is to them no Law if no Law then no sin Answ That Christ hath freed beleevers from the Law the Scripture is cleare but that Christ which hath freed us from a Law hath given a Law to us which he calls a new * John 13.34 1 John 2.8 Commandement but as the Law was in the hand of Moses a condemning and a
unlesse you speak of Gods bounty in a providentiall sense but according to our intent in this discourse God is love and love is God according to Johns words the first Epistle of John the 4 Chapter and the 8 verse and so the bounty of God is one with God and God one with that and he that loves one must love both but not as two but one for they are one But no more to the Objection A word or two briefly of Use and so conclude The first Use is an Use of Reproofe and of sad Complaints against those that are wantonly gone from God If there be any such here give me leave to desire you seriously to consider your condition and to weigh well from what you are fallen Was there not enough in God why went you from him The truth is that saying lyes sad upon my owne spirit yet give me leave to tell you and my owne heart there is not that abroad which we find at home and whatever you may * Pro. 20.1 Rom. 7.11.1 Cor. 6.9.2 Tim. 3.13 Heb. 3.13 Isa 57.21 Rom. 6.23 be possest of through the delusions of a seeming delight in sin which prompts flesh to plead for that sinfull liberty Yet know though it may seem sweet in the palate when it comes to concoction it will be so far from communicating strength to life that it will bring forth nothing but sorrow weaknesse and death Beloved friends amongst all the people in the world that undervalue the bounty of God and goe from him none so desperately dangerous as those who have often refreshed themselves with Gospel-discoveries from whence they have injoyed much strength and by it seem to trample upon all transitory contents for these to goe again down to Aegypt * Isa 33.14 Heb. 6.6 Heb. 10.26 and to shake hands with their old enemy endeavouring to make friendship there I meane with sin and corruption their condition is very sad and they are not able to give a reason for what they doe if they would exactly and candidly examine their owne hearts they would be ashamed There is no soule that thus acts but he is worse then Esay who sould his Birth-right for a messe of pottage * Heb. 12.16 Mat. 26.15 and worse the Judas that sould Christ for thirty pieces of silver Let the sinnes that they practice bring all the honour pleasure and profit it will not be able to weigh downe Judases and Esay's portions and doe but view what was the result of them and you may see your selfe in them and a great deale worse Alas Judas sould a Christ without but you endeavour to sell a Christ within Esay sould a portion that was in some sense but earthly but yours is a heavenly Oh it is a mercy that our title in heaven stands upon such a foundation that we doe not retaine that but that retaines it selfe for us and though we like the Prodigall change abroad yet our portion with our Father is unchangeable at home Dear hearts the knowledge of this is no ground at all for loosnesse * Rom. 6.1 2. but the sence of this will exceedingly wound our spirits when we are made sensible how ill we have dealt with him that deals well with us O doe but consider your selves under a dispute with God say he should say unto you as he did unto the Church Isaiah the 5th and the 4th What could I done more to you then I have done or Hosea the 6th and the 4th O Ephraim What shall I doe unto thee O Iudah what shall I doe unto thee Adding this which in your owne hearts you must needs equcast with if you have experience of Gods bounty Did not I saith the Lord lay thee in my bosome and carry thee in my arms and * Can. 2.4 Isa 40.11 had thee often into my Wine-Celler and refreshed thee with flaggons of wine and my banner over thee was love didst thou ever come to my bosome and went away crying for want Nay whatsoever thou hadst thou mightest have had more then why wouldst thou goe from me Alas what will you answer the Lord O that the same effect upon such a discourse may be seene in you that was seene in the people of Israel the 2 of Judges the latter part of the 4 verse When the Angel had reckoned up the kindnes and goodnes of God in the former verses The Text sayth The people of Israel lift up their voyces wept I know no Arguments can divert a heart who is gone from God till God comes My own experience proves that or els I should use many Arguments but I shall at present cease onely mourning over them desiring the Lord through the discoveries of his Bounty to returne them then they will see the truth of what I have heere said But I shall forbeare and say no more to this Use The second Use Is an use to Exhort all those hearts that have withdrawne from God and thorough the discoveries of his bounty are brought home againe to God to blesse and praise God O what hath God done for your poore soules nay Consider not what he hath done but how he did it It was thorough a discovery of his owne bounty he might have done by you as you have done by him but alas he cannot he remembers the contract he made with thee in thy youth Ezekiel the 16. and the 59 and 60 verses You have great Cause for ever to speake out in your Life the kindnesse and love of God who is pleased not onely to lay up a portion in his bounty for you but thorough the discoveries of his bounty to bring you home to him when after you have done all the ill you can against him God doth most Eminently appeare in this to be a father not onely free and full but unchangeable O declare where-ever you come the unsearchable mercy and kindnesse of God how often have you frowned upon him but he still smiles upon you you have runne from him but he runs after you And though you have caused him to stand knocking at the doore begging entertainment till his head was filled with dew and his lockes with the dropes of the night Canticles the 5. and the latter part of the 2 verse O Consider this and as he hath prized you prize and praise him and remember that when he returnes you he doth not onely bring you to bounty but thorough the discoveries of bounty he returnes you The worke is his doe not onely praise him but lye low before him Considering how much you are bound to him and goe no more from God But I shall say no more to this use nor to this Conclusion but the Lord make you sencible of what hath been said Beloved Friends I did engage my selfe to make knowne to you what the Lord hath made knowne to mee as in relation to the unsupportable burthen of sinne to a sencible heart and the restles longings of a Soule to returne to God
very plĕtifully prove at your leisure read these following Isa 61.1 2. Psal 86.5 Jer. 31.2 Gods readines in mercy to mind and meet poor broken spirits will cleerly appeare if you mind consider these things First God doth not onely answer their desires when they come but he gives them a heart to desire power to come * 1 Joh. 2.6.24.1 Joh. 3.7.18 Phil. 2.4 Joh. 6.44 And were not the Father exceeding ready willing to bestow grace and mercy to poore undone Soules he would never give them a heart to seeke for it he it is that provides an eye and an object and both the mouth and the meat Secondly Power to seeke and the matter sought God doth not onely give the poore Creature power to come and a heart to desire but before ever they crave and can speake out their Request their Request is answered The power moving the Prodigall to Returne was of God and when he came to desire his Father ran and fell upon his neck and gave him an answer before he could speake Thirdly And when God doth answer he doth not onely grant a Soule what he doth demand but doth grant much more The Prodigalls Request was to be a Servant he made him a Sonne and if poore broken Spirits doe desire a looke of Love and an Enjoyment of Life they shall have the Inrichments of the Everlasting Love and Eternall Life If they beg peace sutable to what they understand they shall Enjoy a peace that passeth all understanding Phil. the 4. and the 7. Nay Beloved Reckon up what you will or what you can that is sutable to the minde of God the poore wandring Soule in his Returne shall be sure to Enjoy a double and a treble portion beyond what he can aske or thinke Joh. 14.2.1 Cor. 2.9 Isa 64.4 Fourthly Consider in the last place that which sures with the knowledge and experience of all Saints and the Scripture fully holds forth viz. When poore wandring hearts come to beg mercy and grace God never puts them off as having it not ready but he hath it alwayes ready by him Mat. 7.7 8 9 10. For supplyes in that kinde lye alwayes readie by the * Psal 87.7 Psal 84.11 Psal 46.1 Joh. 1.16 Col. 2.3 Father as being made up in him and he made up of them Beloved Consider what hath been here said in these foure things and see if it doth not fully declare the ready Runnings forth of God in mercy to minde and meet poore wandring hearts in their Returnes What can be said more to manifest his Love and sweetnes for he doth not onely answer them that aske but gives them a heart to aske and answers them before they aske and gives them more then they aske and whatsoever they desire it is ready by him to supply them If you aske me the Reasons of the Conclusion they are briefly these First God must needs be swift and ready to run forth in mercy because mercy is not onely of him but it is himselfe and * 1 John 4.16 therefore I forme my Reason thus Every thing doth and must needs runne to accomplish that which is most sutable to its owne nature But to be ready to minde and meet poore wandring hearts is sutable to Gods nature Ergo Second Reason Mercy and grace is not onely one with God but it is the great delight of God * Mich. 7.18 Isa 42.1 he takes much joy and content in shewing favour and in manifesting Love to poore broken and undone Spirits who in their owne eyes appeare as objects no way sutable to Love Third Reason He is not onely one with it secondly delights in it but thirdly he brings much glory to himselfe by it * Psa 50.15 Psal 52.9 Isa 43.7 Rom. 4.2 1 Cor. 1.20 30 31. Psal 51.4 grace appeares Eminently glorious in manifesting it selfe in poore worthlesse and graceles hearts therefore it is Gods way to manifest power in weakness to discover light in darknes to answer unkindness with great kindness and to declare his faithfulness to them who have dealt unfaithfully with him herein God appeares a God and not Man and by it all flesh are and will be forced with great acknowledgement to give glory to him Beloved friends I should now make use of this Conclusion there being many sweet refreshments held out in it to poor weak and worthles Spirits who are a returning to the Father thorough a sence of their own wandrings But I shall speak briefly a word or two of the next words so make use altogether having spoken so largely already to the former words He fell on his necke and kissed him These words are a Metaphoricall Expression but it holds forth aboundance of sweetnes as to the dealings of God with us The word falling implies the great Condescention of God to us the words upon his necke and kissing him holds forth the sweet Love familiaritie and communion with God But to both these wee shall speake very briefly And as to the word falling which as I told you holds forth Gods great Condescention to poor Creatures in his dispencing mercy and grace you may cleerly understand it that if you doe but Consider First what God is and secondly what God does and thirdly to whom he doth it As to God * Psal 95.3 4 5 6. Deut. 33.26.29 Psal 97.9 Dan. 2.47 Job 35.7 8 he is one single Simple and infinite beeing in whom all varieties of glory and good lives from which fountain all good comes unto which glory no addition can be made all stands in need of him but none can give a supply to him he hath all in himselfe and there is nothing out of him any thing but as it is made something by what flowes from him All power Love Life glory and Light lives in him he is over all in all and above all this and much more might be said of the Father But the tongue of Men and Angels are not able to declare it Secondly Consider what he doth in his Dispensing grace and mercy to poore undone hearts in which description many things might be said but briefly thus He is pleased to make * Rom. 5.6.8.10 Gal 4.5 Ezek. 16.5 6. Ephes 2.3 Revel 5.9 10. Joh. 15.15 2 Cor. 5 21 Phil 2.7 8. Slaves Sonnes and to Growne them who in all their Lives endeavour to crosse him And as to Men he appeares to Cloud himselfe to Cloath them and makes them who are Tyrants and Traytors to become Kings Princes and to make them his bosome Companions for whom he is willing to doe all and from whom he will hide nothing and Beloved minde in what way God is pleased to doe it he stoops to the weaknes and low capacity of the Creature and doth communicate things sutable to their capacity and spirit bearing as you may see Mark 4.33 And he never comes but he brings a power to beare aswell as matter to be borne a Capacity receiving as well
as matter to be received And further take notice that all this he doth by bringing strength into weaknes and manifesting Light in darknes causing the glory of his Love to shine breake forth in our poore base loathsome forme thorough which he doth breake downe all the corrupt fabrick that lives in mens fancies there places the Authoritie of his owne beames of Love sweetnes wisdome and meeknes by which the Creature becomes a partaker of the Divine matter 2 Pet. 1. Thirdly Consider for whom he doth it it is to a people that are altogether worthlesse * Isa 61.1 2 Isa 65.1 2 3. Ephes 2.3 they have not onely been ignorant of him but all along have endeavoured to bring dishonour to him they are not onely one with and carry on designes for the Power Prince of darknesse but they shut their eyes against the tenders of Light and Love As you may see Joh. 1.11 Joh. 3.19 20. They are so farre from being objects to attract and draw on Love that they are altogether loathsome lying in their bloud Ezek. the 16. the 5 and 6 verses Truly it is Endles to reckon up the Creatures nothingnesse Whatsoever may be said of an Enemy of a Traytor of a Runnagate that spends all and despiseth every thing and mindeth nothing but what may dishonour God These are they whom God doth all this for and that he waiteth all the day long for and whom he in mercy finds meete and seekes before they seeke him Isa the 65. the 1 and 2. Nay he is pleased not onely to doe so but to wooe us and beseech us to be reconciled to him the 2 of the Cor. the 5. and the 20. Beloved if you doe seriously weigh what hath been said in these 3 things you will see how much God Condescends to us in dispensing mercy and grace to poore wandring Spirits and it may fitly be Expressed in this word falling which holds forth the great Condescension of God as well as the familiaritie of God And he fell upon his neck and kissed him Beloved you may observe from thence this Conclusion Doct. That it is Gods way to bring all poore hearts upon whom he casts his favour into a friendly and a neere familiaritie and communion with himselfe Joh. 15.15 Jonathan and Davids love and affection and neere communion was never more Exprest then when they fell upon each others neck 1 Sam. 20. Wherein did Josephs love appeare more to his Brethren then when he fell upon their necks to manifest his love by weeping over them and kissing of them Gen. 45.14 15. But farre beyond all this doth God manifest his Love and sweetness to poore broken hearts falling upon the neck of the soule kissing and embracing it and bringing it into a deare and neere friendly communion with himselfe at your leisure reade these Scriptures following Cant. 2.4 5. Cant. 5.1 Isa 61.10 Isa 62.5 Now Beloved I should further illustrate this Conclusion and speak more largely to it being that which is worthy of our minding and worth our beleeving and embracing I know all hearts that have tasted of this Love and Life after the bitter pangs and throws of sorrow death through a sense of their wandrings from God will freely acknowledge this and declare a hundred times more then I can here expresse But I having spoken largely of that which relates to this in the former Conclusion I shall briefly speake a word or two of the Use of this and the other Conclusion and so conclude The first is an Use of Information to Informe us from what hath been said in relation to these three last things Viz. Gods ready running forth in mercy to minde and meet poore wandring spirits in their returnes to him which is from the word Ran. 2. The great condiscention of God in dispensing grace and merey and in entertaining poore wandring soules and that is implied in the word Fell. 3. The sweet communion and near and dear discoveries of love that are given out from the Father in their returnes implied in these words He fell upon his neck and kissed him from whence we might observe many Consectaries and Conclusions that might eminently present God in his dealings with us and the high exaltation of the creature who is enriched with these enjoyments But I shall passe over all these and make brief and plaine use of them according to the dictates of God to my owne spirit and that is to informe us of these things 1. Of the great mistakes of poor broken spirits they apprehending by the Reason of their owne sin and unsuitablenesse that they have so provoked the Lord that mercy will not be easily gained O remember from what hath been said that God is not onely sweet but swift in dispensing mercy he runs mercy being not onely one with him but the delight of him Beloved take notice that he is more ready to imbrace you then you are to beg imbracements and though you can hardly goe yet he runs experience proves that he that acts in a delight is more ready then he that acts to gaine a delight O it is the joy and content of the father thus to befriend poore broken spirits in their returnes who have dealt unkindly and unfriendly with him 2. It is to Informe such hearts who through an apprehension of Gods highnesse glory and greatnesse apprehended with a sense of their weaknesse and nothingnesse apprehended so great a distance that they thinke it is impossible that ever God and they should close they see themselves unable to come up to God and they being so unkind and unsutable that they dare not conclude he will come downe to them and upon that accompt rather sit downe fearing and trembling before him then expressing faith in him O know that it is Gods way as in mercy to run forth in dispensing grace in great readinesse to meet us so it is his way and delight to condiscend to us he it is that doth manifest strength in weaknesse fullnesse in emptinesse light in darknesse O therefore let the apprehension of what hath been said take us off from all discouragements as to our entertainment with God and let us know and beleeve though we cannot come up to God God will come downe to us and it is not our weaknes nor wants that can or will hinder a poor nothing spirit from being somthing in him who is all in himself all to us 3. It is to Inform us of the sweet inrichments that poor wandring soules injoy in their returnes God falls upon the neck and kisses them that is to say they are entertained and brought into a near and dear fellowship and communion with himself O what can a soule desine more then to be made Gods bosome friend his daily acquaintance nay his near and dear darling unto whom he will give out kisses and imbraces and they shall be daily his delight The second use is an use of Comfort and Consolation to all poor wandring spirits who are carnest in their Returnes to meet the Lord yet their apprehension of the great distance from him and the consideration how much they are beneath and below him doth exceedingly discourage them O beloved if this be any of your conditions take notice for your comfort what Scripture and Experience here declares It is not our distance to him or lownesse before him or unsutablenesse to him that can hinder his dispensing of Kindnesse Love and Grace to us * Isa 1.18 Isa 38.7 Isa 44.21 22 Isa 43.25 Mat. 1.28 and he will not goe but runne and stand when we fall but he will fall on us that we may stand by him and not onely entertaine our Request when we come begging to injoy relation to him but he will enrich us with a near and dear communion with himselfe falling upon our necks and kissing us O Beloved I beg of God to give you power to beleive it and as cheerfully to entertaine that as that entertaines you But no more of this Use but a word or two of Exhortation and so conclude 3. And lastly These are to exhort all soules that are againe returned to consider what hath been said and seing God is so transcendently carried out in mercy to mind us let us be tender and carefull to owne him and know as grace transcends sin so sin becomes transcendently sinfull in transgressing and neglecting the tenders of grace At your leisure carefully and candidly read these Scriptures Heb. 2.3 Heb. 6.6 Heb. 10.26 27. O they are sad saying I beg of the Lord that you and I may never be brought to justifie the truth by woful experience O walk close with God and live up to his Loves death is near them that live below that doth God run with great readinesse in mercy to meet and mind us O what cause have we to run out to him keep neer him when he come Is he pleased to fall upon our necks let us fall at his foot is he pleased to kiss us let us chearfully imbrace him and what is commanded by him Beloved friends I beg of the Lord to make you sensible of what hath been said and not to mind the scorns of the world nor the undervaluing expressions of some who seemingly profess God as to a careful endeavour to walk close with God know it is not men but God that you must mind and consider from the consideration of the sweet entertainment that poor souls in their returns to God find with God consider I say what duty * Heb. 2.3 Ps 116.12 Rom. 12.1 2 Tit. 2.11 12.1 Jo. 3.2 3.2 Pet. 3.11 that cals for and know our time is short and our life too little to speak out his love There is much more to be said to these Conclusions and to this Use but I shall say no more but the Lord hand over the knowledge of this truth to you from his own heart that by the knowledge of it you may abide with him from his abiding with you which is the earnest prayer of him that hath declared this from what experience God hath made him find in his mistakes in wandring and from his unexpected entertainment in his returne FINIS