Christ and the Covenant, Sermons · Sermon 9
Gods Return to the Soul or Nation. SERM. IX.
Pſal. 90.13.
Return (O Lord) how long, and let it repent thee Concerning thy Servants.
This Pſalm is a Pſalm of Moſes the man of God, Saith the title.
Wherein he doth ſtrengthen his Faith, and the Iſraelites Faith in God.—And ſhews the miſery and frailty of mans life—petitions God for his mercy.
He ſets down the miſery and frailty of mans life, in the body of the Pſalm — But before, in the beginning of the Pſalm, he doth ſtrengthen his own, and others Faith in God.
A man is never fit to look upon the troubles of this World, and the miſeries thereof, till his heart be eſtabliſht in God by beleeving. This therefore he doth in the firſt place, by ſeveral Arguments of Comfort.
Firſt drawn from their intereſt in God v. 1. Lord, thou haſt been our dwelling place in all Generations: As if he ſhould ſay, We are now in the Wilderneſs, and ſo no abiding place, well: Thou haſt bin our dwelling place in all Generations.
Faith finds that in God which we want here below, and that's the way to true Comfort.
The Second is drawn from the eternity of Gods eſſence and beeing. v. 2. Before the Mountains were brought forth, or ever thou hadſt formed the earth and the World, even from everlaſting to everlaſting, thou art God.
The Third is drawn from our Reſurrection! Though now we die, and are deſtroyed, yet at the 3. v. Thou turneſt man to deſtruction, and ſay…ſt, Return ye Children of men.
Our Reſurrection is an eaſy work with God; it is but ſaying. Thou ſayeſt, Return ye Children of men.
The Fourth is drawn from the ſhortneſs of the time that lies between our Death and the Reſurrection! for it will be ſaid, There's a great deal of time between our Death, and the Reſurrection: But ſaith he, you muſt account as God accounts, for at the 4th. v. A Thouſand yeers in thy ſight are but as yeſterday, when it is paſt; And as a watch in the night. Theſe things being thus premiſed: Now you may read over the miſeries and troubles of this World. Which you have at large from the 5. v. unto the 12. v.
But what then, what is the work and Duty of the Pſalmiſt then?— Why, then he Petitions God.
He petitions firſt for Wiſdome: That by all the troubles and miſeries of this life, he may provide and lay in for eternity. So teach us to number our Daies, that we may apply our hearts unto Wiſdom. v. 12.
And then he petitions for the return of Gods love, Returne (O Lord) how long, and let it repent thee concerning thy Servants.—Where you have the matter of the Petition—The explication, — And the reaſon thereof.
The Matter of the Petition, in thoſe words, Return, O Lord.
The Explication thereof, And let it repent thee, concerning thy Servants.
And the Reaſon, How long? Thou haſt been long abſent; O Lord, how long wilt thou be abſent? how long wilt thou be angry? Return, O Lord, how long? And let it repent thee concerning thy Servants.
God is ſaid, To return, when after ſome Judgments for ſin, he doth ſhew forth ſome freſh tokens of his love and favour.
God is ſaid To Repent, when he doth change his diſpenſations of Anger into Love. And this is that which the Pſalmiſt doth here moſt deſire: From whence, I take up this Doctrine or Obſervation.
Obſ. When God is in any meaſure departed from his people, it is their great deſire, that God would return unto them, and repent him concerning his Servants. — For the clearing and proſecuting of which,
Firſt, I ſhall labour to ſhew you, that God doth ſometimes forſake, deſert, and depart from his own people for a time.
2. That they are very ſenſible of ſuch departures, and think it long.
3. That then, in the time of thoſe departures, their great deſire is that God would return, and
4. That when God doth return unto his people, then he doth repent him concerning his Servants; and
5. What we ſhould do in caſe God ſhould be in any meaſure departed from us, that he may return again unto us.
Firſt, As for the firſt: God doth ſometimes deſert, and forſake, and depart from his people for a time. Not in regard of their Union, ſo he never departs; But in regard of Communion, and manifeſtation, ſo ſometimes he doth: Though nothing is hid from the heat of this Sun, yet our ſouls may be hid from the light of this Sun: God doth ſometimes depart from his own people.
For firſt, He is the Sovereign Lord over all: And what if God will, to make his power and ſovereignty known among his own people, ſometimes withdraw, forſake, and depart from them. Two times you read in the Book of the Canticles, that Chriſt withdraws from the Spouſe: Once upon occaſion of her ſin, and ſecurity; And then ſhe meets with blows, Cant. 5. Once upon an account of his meer pleaſure, Cant. 3.
As whom God will he ſhews mercy to, and whom he will he hardens: So whom God will he is preſent with, and whom he will he is abſent from, He is the Sovereign Lord over all. But
Secondly, What if God will that his people ſhould have a taſte of hell in this life, that ſo they may be ſenſible of, and very thankful for their deliverance from hell, and the wrath to come. There are three things in hell — Torment of Body, — Horror of Conſcience, — Loſs of God.
By our Pains and Torments, Gouts and Stone, we think of the Torments of Hell, or may think.
By the horror of Conſcience that we meet withall, we may think of the horror of Conſcience there.
And by Gods withdrawing, and Gods departing from us here, we may think of the loſſe of God for ever there.
Theſe things are not in perfection here: In heaven there is nothing but the preſence of God, and all the comforts there flow from that Fountain.— In hell there's nothing but the abſence of God, and all the miſeries there flow from that Fountain.— This life lyes between both. And what if God will (that we may be ſenſible of the great deliverance from the wrath to come) give us a taſte of hell, by his withdrawings and by his departings from us for a ſeaſon.
Thirdly, I am ſure, 'tis very fit that we ſhould be conformed unto Jeſus Chriſt. As Chriſt was conformed unto us, in reference to our Temptations; ſo 'tis fit we ſhould be conformed to him, in reference to his Deſertions. Chriſt was deſerted, Chriſt was forſaken, My God, my God, why haſt thou forſaken me? Surely, the Diſciple is not above his Maſter. But
Fourthly, I am ſure of this, That God loves to ſee the workings of all our graces, our Faith, and Love eſpecially: There are ſome graces that do not open nor ſhew themſelves, but in the Sunſhining day of Gods preſence. When the Sun ſhines, the Marigold opens. When the Sun ſhines, the Fiſh that lay at the bottom of the water in a cloudy day, ſwim at the top of the water, and are ſeen. In the Sunſhining day of Gods preſence, then our Thankfulneſs, our Joy, our Aſſurance floats, and are to be ſeen upon the top of the water. But there are other graces, that are beſt ſeen when God withdraws, and when God is abſent,— Faith in God,— And love to God eſpecially.
Faith in God, For Faith works beſt, when it works all alone, without the Auxiliaries of Comfort. 'Tis no great matter for a Wife to believe her Husband's Love, when he is at home, and daily and hourly ſhewing kindneſs: But when he is abroad, and abſent and ſhe hears not from him, then to believe his Love, is ſomewhat: So to believe the Love of God towards us, when he is preſent, is no great matter, though it's good: But when God is gone, when God is abſent, then to believe his love, is Faith, worthy of God, as Pariſienſis ſpeaks.
Thus alſo, our love unto God doth and will appear: For when God is preſent with us, and ſhines upon us, then we ſee Gods love to us; but when God is abſent from us, by our longings after him, then we ſee our love unto God. Now I ſay, What if God will, to draw out all our graces, and that he may ſee the workings of our graces, Faith, and Love eſpecially; what if he will withdraw and abſent himſelf from his people for a time? But,
5. What if God will, for the good and benefit of others, withdraw and abſent himſelf, and depart from his own people? In the Book of the Cant. we find that when Chriſt doth withdraw from his Spouſe, and ſhe could not find him, Chap. 5.6. ſhe ſearches after him, enquires for him, makes great complaint: Then the Daughters of Iſrael ſay, Whither is thy beloved gone, O thou faireſt among women? whither is thy beloved turned aſide, that we may ſeek him with thee? So long as he was preſent, others were not drawn on for to ſeek him with her; but now he is abſent, and ſhe looks after him, and complains for want of him, now others are drawn to enquire after him.
And why ſo? But to teach us thus much, that God will ſo over-rule the deſertions of his people, that his with-drawment from them, ſhall draw others to him. And thus now you ſee, there is reaſon, and good reaſon, why God ſhould ſome times depart from, forſake, and be abſent, even from his own people for a time: And that's the firſt thing.
2. Secondly, The Saints and People of God, are very ſenſible of his diſpleaſure: How long Lord? They are moſt ſenſible of this, they look upon it as a very tedious thing, and m…ſt afflictive, to lie under Gods departure: How long Lord?
Words of Expoſtulation, note Affection, eſpecially if they come with an Ingemination: And ſo you have it in the 13 Pſalm, How long wilt thou forget me, O Lord, for ever; how long wilt thou hide thy face from me, how long ſhall I take counſel in my ſoul. Four how longs: How long, how long, how long, how long. 'Tis a very tedious thing, and moſt afflictive to the people of God, to lie under Gods departures.
It was ſo with Chriſt: ye may meaſure the hearts of the Saints, by the heart of Chriſt. The Firſt in every kind, is the Rule of the reſt. Chriſt was the firſt of Saints. Now though our Saviour Chriſt met with many afflictions and troubles in his death, you ſhall find, he is moſt ſenſible of Gods departure: My God, my God, why haſt thou forſaken me? He doth not ſay, O my Diſciples, why have you left me, and why have you forſaken me; but, my God, my God, why haſt thou forſaken me? That is not the greateſt affliction, that weak men account the greateſt: That is not the greateſt burthen, that a weak man accounts the greateſt, but that which a ſtrong man accounts the greateſt burthen, is the greateſt burthen. Why now, that the Rock of Ages, Chriſt himſelf ſhould complain under this of Gods forſaking; what doth this argue? When Paul cries out, Oh wretched man that I am, who ſhall deliver me from this body of death: Will you not conclude thereby, that the body of Death was a great burthen, that the ſin of our Nature was a great burthen? So, when Chriſt himſelf ſhall cry out, and complain of Gods forſaking, and departing, will you not conclude then, ſurely this is a burthen indeed! This is that the Saints and People of God, are the moſt ſenſible of.
2. It is the property of a gracious ſoul, to be moſt affected with the inſide, and the ſpiritual part of mercies, and of deliverances: Though God give them outward deliverances, they are not ſo much affected with the outward part, as with the inſide, and the ſpiritual part of the deliverance. And therefore in Mich. 7.18. Who is a God like unto thee, that pardoneth Iniquity, and paſſeth by the Tranſgreſſion of the remnant of his heritage: he retaineth not his anger for ever, becauſe he delighteth in mercy. It was an outward deliverance that God gave them, but the Church is moſt affected with the ſpiritual part on't.
And as they are moſt affected with the ſpiritual part of a Deliverance, ſo they are alwaies moſt affected with the inward, and the ſpiritual part of an Affliction. — What's that?— The Anger of God, the Diſpleaſure of God, the Deſertion of God, the Departing of God. This is the thing that the Saints therefore are the moſt affected with, and the moſt ſenſible of.
3. That is moſt afflictive to a gracious ſoul, which is moſt contrary to him, and to his will; All that is affliction, which is contrary to ones will. It was no great matter in it ſelf, that Mordecai did not pull off his Hat, and bow his Knee to Haman; it was no great affliction in it ſelf, but it was contrary to Haman's pride, and that's an affliction that is contrary to ones will. Now what is the will, and what is the deſire of the Saints, but the preſence of God? That they may ever be at their Fathers Knee, that they may ever be in his Arms, and held in the Im…races of his Love, held in his Smiles; this is the thing that they do moſt deſire. And therefore in the very beginning of the Cant. Kiſs me with the kiſſes of thy Mouth: This therefore, being the thing that they do moſt deſire, the contrary muſt be the moſt afflictive.
4. That muſt needs be moſt afflictive, which hinders them in all their Injoyments: Without the preſence of God, they have no injoyment, their injoyments are as no injoyments; the preſence of God with them, is the top of all their injoyments. If the Sun be down, 'tis not all the Torches, and Candles lighted up, that will give you a day; and if God be gone, 'tis not all your Creature-comforts, will give you joy. Take away the word MY, and take away the word GOD; you take away the comfort of the word GOD, if you take away the word MY. And therefore, Whereas the Lord had uſed to call the Iſraelites his people, and God had a little forſaken them; he ſaith to Moſes, Thy people, and the people, but not my people. But then,
5. Thereby the Saints and people of God, are expoſed to great temptations: When God goes, the Devil comes. And ſo far as God doth go, ſo much the Devil comes; if God do forſake and depart from a man, as to final rejection, then the Devil comes in a way of poſſeſſion. If God departs from a man, in a way of deſertion, then the Devil comes in a way of temptation; as God goes, ſo the Devil comes. Now, Is it not a grievous thing for the Saints, and People of God, to be expoſed to Temptations? Thus they are by the departure of God, and by the abſence of God, by the withdrawments of God. No wonder therefore that Gods departure is the moſt afflictive to them. And that's the ſecond.
3. But then thirdly, As the departings of God, are the moſt afflictive to a gracious ſoul; ſo when the Lord is in any meaſure departed, it is the great deſire of the Saints and people of God, that God would return. Not that God would take away his hand, the Pſalmiſt doth not ſay ſo; We are afflicted, Lord, take away our affliction; no, but return, O Lord, how long. They do not ſay, We are in this or that diſtreſs; Take away this diſtreſs and miſery from us: No, But return, O Lord. This is the great thing that they do moſt deſire: When God is gone in any meaſure, or departed from them, their great deſire is, that God would return unto them; and it muſt needs be ſo. For,
Firſt, What is the preſence of God, but the moſt deſirable thing in the world: When the dayes of refreſhing ſhall come from his preſence. 'Tis the preſence of Chriſt, that will make the Day of Judgment, a Day of refreſhing. God's preſence, is the Saints pleaſure: In it there is a filling up of our indigent Nature:— In it there is the obtainment of our laſt end, with the knowledge thereof:— In it there is an univerſal good. Gods preſence is the moſt deſirable thing in all the world: No wonder then, that when God is departed in any meaſure, the Saints ſhould above all things in the world, deſire that God would return again. But,
Secondly, God never returns empty handed to his people. If a Husband be long abſent from his Wife, he will not return empty handed; I am ſure, God will not return empty handed unto his people: When he hath ſtricken them, he will let out more love unto them, then ever before. It was a ſad and a ſharp diſpenſation, that the Basket of good Figgs ſhould be carried away Captive, with the Basket of bad Figgs; but ſee how God returns unto them, not empty handed, Jer. 24. The word of the Lord came unto me, ſaying, Thus ſaith the Lord, the God of Iſrael, like theſe good Figgs, ſo will I acknowledge them that are carried away Captive of Judah, whom I have ſent out of this place, into the land of the Chaldeans, for their good; for I will ſet mine eyes upon them for good. and I will bring them again to this Land; and I will build them, and not pull them down, and I will plant them, and not pluck them up; and I will give them an heart to know me, that I am the Lord, and they ſhall be my people, and I will be their God; For they ſhall return unto me with their whole heart. See how God returns! when he returns, he doth not return empty handed unto his people: When God returns unto you, he will not onelyonly pay you the principal of your Injoyment; but will pay you all your forbearance-mony too. But,
Thirdly and eſpecially: Take the Saints and people of God, and where do they live, but in the love of Chriſts Perſon, not of his benefits, not of his Comforts, but they live in the love of his Perſon; Look into the Book of the Cant. and you ſhall find, how the heart of Chriſt is drawn out in love to the Perſon of the Spouſe; Let me hear thy voice, ſaith he, for thy voice is ſweet, and thy Countenance is comely: how fair is thy love, my Siſter, my Spouſe; thy lipps. Oh my Spouſe, drop as the Hony-Comb, and ſo he goes on inſiſting in his love upon the Perſon.
So doth the Spouſe alſo towards him, my beloved is altogether lovely, and as you read, my beloved is white and ruddy, the chiefeſt among Ten Thouſand. And ſo ſhe goes on. Thus love is drawn out towards the Perſon of Chriſt: Now, If this be the ſpirit, and if this be the diſpoſition of the Saints and the people of God, that they live in love to the Perſon of Chriſt, then no wonder that when Chriſt is with-drawn, they do above all things deſire that he would returne again. This muſt needs be, for they live in the love of his Perſon, and not of his benefits, not of his Comforts; Therefore above all things they ſay, Return, O Lord, return.
Fourthly when the Lord doth return unto his people, he doth then Repent him concerning his Servants. Return, O Lord, how long, and let it repent thee concerning thy Servants, For the opening and cleering of this, four things briefly.
Firſt, What it is for God to Repent.
2. Whether God doth at any time repent, or will at any time repent.
3. How it may appear that when God returns unto his people, that then he will repent him concerning his Servants. And,
4. How ſhould we know in the Day and time of Gods departure from us, that God will again return unto us.
1. As for the firſt: If you aske what it is for God to repent.
I Anſwer. It is to change the diſpenſation of his anger. God don't repent by the changing of his affection, but he repents by the changing of his diſpenſation. As when a man is writing, and he blotts out what he hath written, he repents that he had wrote ſuch a thing; So when God is writing hard things againſt his people in a way of diſpenſation, and he ſhall blott out that diſpenſation, then God is ſaid to repent: So it repented the Lord that he had made man, in the 6. of Gen.
2. Secondly, If you aſk, Whether God doth, or will at any time repent.
I Anſwer. yes; Expreſsly, in the 32 Exod. 14. And the Lord repented of the evil which he thought to do unto his people. 'Tis a direct Anſwer of prayer to the very words. At the 12. v. Moſes prayes; Turn from thy fierce wrath, and repent of this evil ag…inſt thy people. And at the 14. v. The Lord repented of the …v…l which he thought to do unto his people. God doth and will ſome times repent.
OnelyOnly you muſt know; God will more eaſily repent of his Judgments, than of his Mercies. And you muſt know that the gifts of God are of two ſorts.—Ordinary and Common gifts, and ſo God repents of them, and he takes them away, It repented the Lord that he had made man—Of the gifts of God that concern effectual vocation, ſo God repenteth not; For the gifts and callings of God are without repentance. Thoſe gifts that concern our effectual Vocation, thoſe God repents not of.
3. But then Thirdly, how may it appear that when the Lord doth return unto his people, that then he will repent him concerning his Servants.
Why that appears by the thing it ſelf. If a man ſay he will go from ſuch a Town and never return again, and then do return, he doth repent him concerning the thing, by his return: And ſo concerning God. In the 18th Jer. At what inſtant I ſhall ſpeak concerning a Nation, and concerning a Kingdom, to pluck up, and to pul down, and to deſtroy it, If that Nation againſt whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Well,
4. But then 4thly. How ſhall we know in caſe God be abſent, or God be departed, how ſhall we be able in the time of Gods abſence, or departure, to know that God will return again. Suppoſe that God be withdrawn from my ſoul in particular, I am this day under a ſpiritual deſertion, how ſhall I know that God will return again to me. Or ſuppoſe that God have forſaken, and departed much from the Nation, how ſhall we know whether God will return again or no?
Indeed it is a very hard thing to bear the departures of God; But yet if I did know that God would return again, I ſhould be comforted; How therefore ſhall I know, both in reference to my own ſoul in particular, and in reference to the Nation, that God will return again?
Here are two caſes, and I ſhall ſpeak all along to both.
If your Queſtion do relate unto your own particular caſe and ſoul. I Anſwer thus;
You may know it by your Relations. If you be in Covenant with God; God will return again to you though now he be abſent; Though he afflict you with Rods, his loving kindneſs will he not take away, nor ſuffer his faithfulneſs to fail. Will a Father or Mother leave their Child? no; I am ſure God will not. Joſeph was under a great diſpleaſure with his Brethren, yet notwithſtanding at the laſt he could hold no longer, but he burſts out, and ſaith, I am your Brother Joſeph: And ſo though you be under ſome great diſpleaſure from Chriſt, yet there is a time when Chriſt will break forth and ſay unto you, I am yous Brother Jeſus. And I ſay, if you be in Covenant with God, you may conclude it, for ſo doth the Pſalmiſt, Pſal. 42. ult. I ſhall yet praiſe him. My ſoul, thou art caſt down and diſquieted, but be quieted, for I ſhall yet praiſe him.—Why, he is the health of my Countenance, and my God. You may know it then by your Relations. But
2. Though God or Chriſt be gon, and in a great meaſure departed from your ſouls, yet, If you cannot leave God, God cannot leave you. In our converſion, God comes to us before we come to him. But in Apoſtaſie we depart from God before he departs from us. How is it therefore with you? Can you ſay truly, My ſoul cannot leave God, then conclude and ſay, God will return again, and cannot leave you. But
3. Though God be very much gon, and departed from you in a great meaſure; Yet if in the time of his abſence he doth ſend you letters and tokens of love, you may know for certain he will return again. Poſſibly God, or Chriſt may appoint an affliction to bring you a token, or to bring you a meſſage of love in the time of his abſence—Poſſibly, he may appoint or order ſome providence to bring you a Token, or ſome meſſage of love.—Poſſibly he may order and appoint upholding mercy, to be a pledge to you of delivering mercy. And believe it, upholding mercy is alwaies a pledge of delivering mercy. How is it therefore with you, are you deſerted, is Chriſt gon; yet have you not had the upholding preſence of God all this while? then be of good Comfort, Chriſt is not gon but he will return again.
4. If your caſe and condition be ſuch, that although you cannot find Chriſt, Chriſt is gon: though Chriſt be gon, and departed from you, and you cannot find him, yet, If you can direct others to the finding of him when you cannot find him, then certainly he is not gon, but he will return again unto you. The Spouſe in the Canticles ſeeks after Chriſt: ſaith ſhe, he hath withdrawn himſelf and I cannot find him. Chap. 5. The Daughters of Jeruſalem ſay, whither is thy beloved turned aſide, that we may ſeek him with thee? —my Beloved is gon down into his Garden, to the beds of ſpices. Mark, ſhe could not find him her ſelf, and yet ſhe can direct others to the finding of him— What doth this ſignifie, but plainly teach us thus much, that though Chriſt be gon, and we cannot find him, yet if we can direct others to the finding of him, he is not quite gon, but he will return again. Now is it thus with you, when Chriſt is gon cannot you direct others to the finding of him? If you can, then build upon it, he is not ſo gon but he will return again.
But then, Secondly, ſuppoſe that the Lord be departed from this Nation much, we are under a very great diſpleaſure of the Lord this day: God is departed from us, how ſhall we know now in the time of Gods departure, that he will return again to this Nation.
Firſt, you know how it is with a man that doth leave his houſe: though he go away, yet if his Children be there, and his goods be there, his Plate and his Jewels there, he will either come again to them, or ſend for them to himſelf! Believe it, Chriſtians, God hath a very great Cupbord of Plate in this Nation, Chriſt hath much plate in England, as much as in any Nation in the World, and he will not loſe his plate. There are three things very pretious in the eies of God—His truth—His worſhip—His Children: Such plate the Lord hath much of here, and he will not loſe his plate, therefore he will return again. Though he may afflict, and afflict ſorely, yet he will return again.
2. God will never go, while prayer ſtaies. If there be a praying ſpirit, and a ſpirit of prayer be up in this Nation, conclude that God is not quite gone, but he will return again.
3. You may know it by the Providential Pledges, that the Lord ſends you. God was very much diſpleaſed with Jonah; you know, he threw him over-board into the Sea; but then he appointed a Whale to receive him, to give him entertainment: To provide a Chamber of Preſervation, even in the Belly of deſtruction. What did this ſignifie? It ſignified thus much, that God would deliver him afterwards; this Providence, was a Pledg for after-deliverance. So David was hunted in the Wilderneſs by Sau…, but in the Wilderneſs, God gave Saul into his hand? What did that ſignifie? That preſent deliverance, did ſignifie to David, an after-deliverance. Now though God be gone, and greatly departed from us here: Have you not many Providential Pledges of his Love? What think you of the houſe, that ſhould have been blown up with fire lately? What doth it ſignifie, but thus much, That God doth mind to reſtrain the remnant of their rage: How many Pledges, Providential pledges, have we had of Gods return; therefore let us ſay: Yet God will return again. But,
4ly. If your eſtate and condition be ſuch, upon which the Lord will deliver for his Names ſake, and with a Notwithſtanding; then why ſhould you not conclude that God will return again: Friends, There is a time when God will deliver his people, for his Names ſake; and with a notwithſtanding all their ſins, and notwithſtanding all his own diſpleaſures: Nevertheleſs, he ſaved them for his Names ſake, Pſal. 106.— And when is that, that God will deliver a people for his Names-ſake, and with a n…twithſtanding?— Look into the 44. Pſal. and you ſhall ſee when. Look when a people do ſuffer for his Names-ſake, then God will deliver for his Name ſake: Ariſe for our help, and redeem us for thy Mercy ſake. Why? at the 22. v. For thy ſake we are killed all the day long, and accounted as Sheep for the ſlaughter: Therefore, Lord, ariſe for thy Name ſake. For, for thy ſake are we killed. When a people ſuffer for God's Names ſake, then God will deliver for his Names ſake, then God will deliver with a notwithſtanding.— How is it with you now? You are in a ſuffering day, but are not all your ſufferings for the Name of Chriſt? Be of good comfort then, though God may be departed, and your City deſtroyed, yet he is n…t quite gone, but will return again. But then,
5ly. What ſhall we do that God may return again? Anſwer, Still I will cary it on in anſwer to both the Caſes.
If this Queſtion do relate unto your own particular ſouls: If you ſay, God is now gone from me, what ſhall I do that God may return to my ſoul again?
I anſwer briefly, Firſt, Be ſure of this, that you keep your door open, the door of your hearts open for Chriſt's return. When the Maſter is abroad, the ſervant fits up to keep the door open for his coming in.
2. Be ſure of this, that now in the time of Chriſts abſence, you neglect no duty though very unſ…voury to you. The more unſavoury the duty now is unto you through the abſence of Chriſt, the more acceptable unto Chriſt.
3. Be ſure that you go and ſtand there where Chriſt uſes to be. And let me tell you this, If you cannot find him where he uſes to be, you ſhall find him where he uſes not to be, as you read in Cant. 3.
4. Then, be ſure of this, that you be not fooliſh with other lovers in the time of his abſence; L…ſt he bear thereof and come home no more.
5. Be ſure of this alſo, that you do gather in upon Chriſt by all thoſe words, and by all thoſe things whereby he ſeems to put you away from him. As the Woman of Canaan, true Lord, but the Dogs eat of the Crumbs— which made Chriſt turn in again, Oh Woman, great is thy Faith, be it unto thee even as thou wilt. But then,
6. Be ſure that you ſend unto him one way or other, and tell him that you are ſick of love unto his Perſon: Then he returns. And,
7. Now ſay, Lord, though thou killeſt me, yet will I truſt in thee. Friends, it was Faith that brought Chriſt and your ſouls together at the firſt; and it muſt be Faith that muſt bring Chriſt and your ſouls together after a deſertion. Whatſoever therefore the diſpleaſure of the Lord be upon you, ſay, Lord; Though thou killeſt me, I will truſt in thee; Though I cannot ſee thee, yet I will truſt in thee, and wait upon thee.
But then, Secondly, ſuppoſe it be the caſe of the Nation.
God is departed in a great meaſure, who doth not ſee it? What ſhall we therefore now do that God may return unto us again.
Friends, Truly it is not an eaſie thing to bring God back again, when he is in a way of diſpleaſure towards a people: The Lord was angry, and ſorely diſpleaſed with Jonah: The Mariners prayed, Jonah confeſt his ſin, and yet the ſtorm ceaſed not, yet God goes on. I ſay, 'tis not an eaſie thing to bring God back to a Nation, when he is once in a way of diſpleaſure againſt a people.
And ſome times the Lord will never return unto a people again: The caſe of the Gaderens in the matter of their Hogs: The whole City came unto Chriſt, and beſought him to be gone. And away he went, and we don't read that ever he came there again.
Sometimes he will return again, but with reſerves of after-Judgments: In Exod. 32. Moſes prayed, and the Lord repented of the evil which he thought to do unto his people, v. 14. But, ſaith he, v. 34. Nevertheleſs, in the day when I viſit, I will viſit their ſin upon them. Nevertheleſs: For all I thus repent me, and for all I do thus return unto them; nevertheleſs in the day when I viſit, I will viſit their ſin upon them: Sometimes I ſay, he doth return with reſerves of after-Judgments, yet if you look into the 3d. of Deut. the thing is expreſt: The Lord will judge his people, and repent himſelf for his Servants, when he ſeeth that their power is gone, and there is none ſhut up or left.
Well but then, what ſhall we do? It is too manifeſt, God is in a great meaſure gone from us, and departed from us, what ſhall we do now that God may return again unto this Nation?
Firſt, Be ſure that you make your peace with Chriſt. Chriſt is this day offended, his Goſpel and Inſtitutions trampled upon. A Prophet will the Lord your God raiſe up among you, hear ye him; if not, he will not pardon you; that is, Chriſt. He that ſins againſt the great Remedy, ſhall be judg'd without remedy: Chriſt is the great Remedy; It is a dangerous thing to ſin againſt Chriſt. O, ſaith Chriſt, Jeruſalem, how often would I have gathered you, and you would not be gathered; your houſe is left unto you deſolate. And in Matth. 22. you read, That after that great invitation to the Supper, thoſe that were invited refuſed, They made light of it, went their wayes: and the remnant took his ſervants, and intreated them ſpitefully, and ſlew them: But when the King heard thereof, he was wroth, and he ſent forth his Armies, and deſtroyed thoſe Murderers, and burnt up their City. It is a Goſpel quarrel: And therefore I ſay, Is the Lord gone and departed from us? O make your peace with Chriſt, it is Chriſt that is offended: O make your peace with Chriſt, elſe never look the Father ſhould return again. But then,
2. If you deſire that God may return again unto you, Then let us all return unto the Lord with all our hearts, Joel 2.12. Therefore alſo now, ſaith the Lord, turn ye even to me with all your heart, with faſting, and with weeping, and with mourning: Who knoweth if he will return, and repent, and leave a bleſſing behind him? Who knows, if you will turn unto him with all your heart, but he will return to you, and leave a bleſſing behind him?
But look into Hoſea 6. Come, and let us return unto the Lord; for he hath torn, and he will heal us; he hath ſmitten, and he will bind us up; after two dayes will he revive us, in the third day he will raiſe us up, and we ſhal live in his ſight. God will return.
Well, but what aſſurance have we of it? are we certain God will return? — Yes, verſ. 3. His going forth is prepared as the morning. As ſure as a Morning is after Night, ſo ſure will God return: his going forth is prepared as the Morning; as certain he will return as the Morning doth.
I, but when will God return?
In due ſeaſon: He ſhall come unto us as the Rain, as the latter and former Rain unto the earth, that is, he will return in due ſeaſon, his return of love ſhall be as the Rain, as the former and the latter Rain in their ſeaſon. Would you now therefore, that God ſhould return to you, O now do you return unto God.
And that you may do ſo, only thus.
Firſt, Be ſure of this, that you pray and beleeve, beleeve and pray. Some pray, but do not believe; ſome ſay they believe, but they do not pray. That which prayer cannot do, nothing can do; and That which faith will not do, prayer cannot do. The prayer of faith ſhall heal the ſick; and who knows but it may heal a poor ſick Nation alſo: And therefore I ſay, pray and beleeve, and believe and pray.
2. Be ſure of this, that in all your addreſſes unto God in prayer, you come to the bottome in the matter of your Confeſſion. If you have dayes of faſting, and prayer, and humiliation, be ſure that you come to the bottome in the matter of your Confeſſion, to confeſs the Original ſin of all the diſpleaſure that is come upon us: Otherwiſe, though you faſt, and pray, and confeſs, yet if you do not confeſs and bewail that ſin which is the original of all our miſeries, you do but cry Lapwing cry, fartheſt off from the Neſt, and it will do us no good.
3. Be ſure of this alſo, That you put away the evil of your doings, and do the contrary good; put away the evil of your doings, eſpecially your Aſhtaroth. Friends, though you faſt and pray, and humble your ſelves; if you do not reform, all your faſting and prayer will not bring God back again. All the dayes of faſting and prayer that you keep, will do nothing, unleſs there be reformation. Yet I confeſs ſtill, God muſt have a latitude, and he will ſome times ſave and deliver before we are prepared for it; but I ſay, ordinarily, though you faſt, and pray, and cry never ſo much, yet if you do not reform, all your prayers will not do: And though you do reform, yet if you do not reform, and put away your Aſhtaroth, that ſin that hath brought this diſpleaſure, your Reformation will not do. And though you do thus alſo, yet if you do not do the contrary good, it will not ſerve. Look to that therefore.
4. Be ſure of this, That you go out of your ſelves, and lay down all your worldly intereſts at the feet of the Lord, ſaying, Come Lord, Return O Lord: not return, O my Trade return; not return, O our Ships return; not return, O our Peace return; but return O Lord, return O Lord. Friends, the more you go out of your ſelves, the more fit you are for God to return unto you.
5. And to conclude it, If you deſire that God ſhould return unto you, and that you may return to God, go then to God, and pray, and ſay, Turn us O Lord, and we ſhall be turned. And thus I have ſpoken to this caſe.
Yet there is one thing more. It is a tedious thing to lye under Gods departure: There may be hopes that God may return again; But what ſhall we do in the interim till God returns again?
I will briefly ſpeak to it, and have done.
If your Queſtion do relate unto your particular Souls, and you ſay, God is now gone from my ſoul, what ſhall I do in the interim till God return again?
Firſt, be ſure that you carry it as the afflicted Spouſe of Chriſt in the abſence of your husband; and for that you may read at large in the book of the Canticles.
2. Be ſure of this, That you maintain your intereſt, and let not the ſenſe of your intereſt in God and Chriſt be diſſolved. Return O Lord, how long! and let it repent thee concerning thy ſervants. Still they keep their intereſt, Thy ſervants ſtill. And ſo the Spouſe, I am my Beloveds, and my Beloved is mine.
3. Be ſure of this, That you never come to ſay, God will never return again; though you ſay, Lord, how long! yet never ſay, God is gone, and will return no more. Poor drooping, afflicted and deſerted ſoul, be ſure of this, that you never ſay, God will never return; lo, he cometh leaping over the Mountains, over difficulties to you; Only be you willing to go leaping over the Mountains of difficulties for to meet with him.
And 2. If your queſtion do concern the publick, or the Nation, What ſhall we do till God do return again?
I anſwer, Then go and lament after God. Is God gone and is God departed in a great meaſure from this Nation? now go and lament after God. Twenty years when the Ark was taken, the children of Iſrael lamented after God in the Ark. How long how long God may ſtay at a diſtance from us, God only knows; in the interim let us all now go and lament after God. And
2. Be ſure that you keep his Ambaſſadors with you. When he calls home his Ambaſſadors, he proclaims Warr againſt a Nation; but ſo long as he hath any Agents among you, he is not quite gone. And
3. If ever God begins to return to us again, be thankful for the beginnings of his return. He that is thankful for little, ſhall have much; and he that is thankful for the beginnings of return, ſhall have a whole return. Thus do then, and who knows but that the Lord may yet return, and leave a bleſſing behind him? That he may do ſo, let us now pray, and ſay with the Pſalmiſt, Return O Lord, how long, and let it repent thee concerning thy Servants.