Treatise on Three Things, Part 2
The reſtleſſe Reſolution of a Soule to returne to God who is Son-like ſencible of his withdrawing.
Withdrawings from God are dangerous.
DEare friends, I told you before that my deſire was to diſcover to you three things.
Firſt, How unſupportable ſin is to a heart that is made ſencible.
Secondly, How reſtleſſe a heart is, that is ſencible of his withdrawings from God, till he doth returne to God. Of the firſt I have already ſpoke, I am now to enter upon the ſecond, and of that I ſhall deſire to ſpeak ſutable, to what God hath made known in me; and that Scripture which I deſire to ſpeake it from is:
Pſalme the 116. and the 7. verſe.
Returne unto thy reſt O my ſoule, for the Lord hath dealt bountifully with thee.
IN which words you may conſider in generall two things.
1. An Exhortation.
2. The Reaſon and foundation.
The Exhortation in theſe words.
Returne unto thy reſt (O my ſoule.)
The Reaſon and foundation in theſe words.
For the Lord hath dealt bountifully with thee.
In the Exhortation we may conſider ſeverall things.
Firſt, The party exhorting, thats David.
Secondly, the party exhorted, thats his ſoule, O my ſoule.
Thirdly, The Exhortation it ſelfe, Returne, In which Exhortation there is ſomething implyed, beſides what is expreſt.
The thing implied is, that his heart had withdrawn from its reſt.
Fourthly, there is the manner of the Exhortation, it is an earneſt Exhortation.
Returne oh my ſoule.
Beſides, it is a ſpirituall Exhortation; therefore he calls upon his ſoule. We might now divide the Reaſon and foundation, as we have done the Exhortation, and from each particular draw a Concluſion: but that kinde of ſpeaking is neither profitable to you, nor ſatisfactory to my ſelfe.
Therefore we ſhall paſſe over the particulars, and reduce all to theſe three Concluſions, and they are theſe.
Firſt, That the beſt of Saints are apt to draw from their Reſt.
Secondly, that heart which is made ſencible by the Lord, that he is withdrawn from his Reſt, he is reſtleſs till he doth returne.
Thirdly, That the knowledge of the fulneſſe, and bounty of God is the grand ground of moving a ſoule to turne to God, that hath withdrawn from God.
Of the firſt Concluſion we ſhall ſpeak briefely but a word or two, becauſe what is conſiderable to ſpeak to, we ſhall ſpeak in the ſecond Concluſion.
Doct. The beſt of Saints are ſometimes apt to withdraw from their Reſt.
In the opening of the Concluſion, we ſhall conſider theſe things.
Firſt, we ſhall declare the truth of this by Scripture.
Secondly, To ſhew you what I meane by the people of Gods Reſt.
Thirdly, We ſhall declare what it is to withdraw from that Reſt.
Fourthly, Give you the Reaſons and grounds, why the beſt of Saints are ſometimes apt to withdraw from their Reſt.
Firſt, Scripture, its cleare from the text it ſelfe; for it is clearly implyed in the words, for had not his ſoule withdrawn from its Reſt, he need not exhorted it to returne: but yet for further proofe, view at your leiſure theſe Scriptures following.*Ier. 2.13. Judges 10.10. 1 Sam. 12.10. N…hem. 9.28. H…ſ. 11.1, 2. Pſal. 51.4. So Paul: Rom. 7.
Secondly, To declare to you what a Saints Reſt is: is that which we are to ſpeake to now in the ſecond place, and in it we might diſcover to you the varieties of Reſt, which men have, which ſome call a Saints Reſt, but it is not ſo, but far from it.
Firſt, There is a worldly reſt, like to the Glutton, Luke the 12th Chapter, and the 19th verſe, Eat and drinke O my ſoule, and be at reſt, for thou haſt enough laid up for many yeares. It is ſo with many men in theſe dayes, they are reſtleſſe till they have gained accommodation, either for wealth, or honour, and when that is accompliſhed they ſit downe, and are at reſt. But alas, this is not the reſt: ſee what God ſaith in the 20th verſe of that Chapter.
Secondly, There is a Naturall reſt; I doe not meane for the body, but for the minde: for many naturall men, walking civilly in the forme of their fore fathers, and are never within diſquieted, being no way from Heaven convicted, and poore hearts, they thinke all is well, becauſe they ſee no ill, and they conclude themſelves alive, becauſe they were never ſenſible they were dead. Theſe men goe out of the world as unſenſible as they came in, and ſo dye like Nabal, who ended his dayes like a ſtone, 1 Sam. 25.37. Deare friends, take notice that this reſt is a miſerable reſt, and not that reſt which we are to ſpeake to.
Thirdly, There is a Diabolicall reſt; ſome men are ſo ſwallowed up in ſinnes that they are never ſatisfied, nor at reſt till they are a ſinning. Like unto thoſe people in Jeremiah the 44.17. who ſaid it was well with them when they offered up Incenſe to the Queen of Heaven: and there are two ſorts of theſe people. The one is thoſe who have lived ſo long in ſin, that their onelyonly life and delight is in ſinning.*Iohn 10.3, 4. Deut. 29.19. The other ſort are thoſe who have ſome inner checks of conſcience, by which they are diſquieted, and they to ſtop the mouth of that diſquieted minde, will make themſelves drunk with ſinning, and care not what time or money they ſpend to purchaſe a little peace, to expell that trouble, and that houre they can purchaſe that mirth,*Iſa. 22.13. Iſa. 56.12. or rather madneſſe, they are then at reſt. But alas, the reſt of theſe men is not onelyonly ſinfull, but diabolicall, their condition is much to be lamented.
Fourthly, There is a Legall reſt; I call it ſo, becauſe it is a reſt which men attaine to by their exact conformity to a Law, and not by their acquaintance with the Lord. I feare that many goe on in this reſt, thinking all is well, when alas there is no ſuch matter. They onelyonly reſt upon the rotten reed of their owne Righteouſneſſe, and warm themſelves by the fire of their owne performance, but the concluſion will be reſtleſſe, for they will lye downe in ſorrow, Iſaiah the 50. and the laſt verſe. If theſe ſort of people are but exact in the forme of their performance, in anſwer of a Law or Letter, and that done all is well. They have no reſt till they doe perform, and when they have performed, they are at reſt. I would have Gods people reſtleſſe to performe duty,Iob. 22.3. Iſa. 64.6. but not reſt in performing duty. I would have their reſt, as I know it will, carry them out to performe duty, but not to reſt upon their performance.
Fifthly, There is a Phariſaicall Reſt: that is, when men take Reſt in a bare profeſſion, without any injoyment of the thing they doe profeſſe, this is phariſaicall: ſo it is alſo when men in their profeſſion walk up to gaine the applauſe of men:*Iohn 5.42. Iohn 12.43. theſe people have peace when they judge themſelves approved on, eſpecially by a profeſſing people, then all is well, but the leaſt cenſure there, doth exceedingly ſadden them; whereas thoſe ſoules which have reſt in that Reſt which is the Reſt of Saints, all the commendation of men doth not heighten it,*Rom. 2.29. 1 Cor. 4.3. nor the Cenſures of men groundleſſe doth not ſtraiten it. Therefore, Deare friends, conſider if Creature-ſmiles will increaſe your Reſt, and the frownes decreaſe it: your Reſt is but that which will end reſtleſſe.
Sixthly, There is another Reſt which comes more near to the Reſt of the people of God, and yet it is deceiving. I teare too many of the people of God, reſt in that Reſt. It is a Reſt which is ſeemingly, evangelically, and a Goſpel reſt, but it is not ſo, and it doth conſiſt in theſe things.
Firſt, When men, who thorough a ſight of the great miſtakes of all other reſts, and doe by it condemn Phariſaicall Reſt to be but beggerly, and legal Reſt to be very empty, and the other ſorts of Reſts to be very fooliſh, and this they are brought to from apprehending a higher and more glorious diſcovery of God, in a way of free grace, and Goſpel-unfoldings; but in this they reſt, and therein their reſt is falſe, in that they reſt in the bare knowledge, and not in the thing knowne.
And they are ſatisfied by apprehending truth ſo far as to condemne falſhood, and ſo reſt upon the act of condemning evil, but goe no further.
But in the cloſe of this, take notice thus much, that there is many times much pride in condemning pride there, and much ignorance in condemning ignorance there; and thus to reſt in condemning the fallacie of reſt, though men may thinke their ſpirits high, they are but low, and in the end it will appear reſtleſſe, and though they may be ſaved, yet this work with many others will be burnt, Corinthians the 1. and the 3. and the 12, 13, and 14 verſes.
Secondly, There are many people who are exceeding reſtleſſe till they have imbraced the external adminiſtrations of the Goſpel, and when they have done ſo they think all is done, and then are at quiet. Alas! if Chriſt be not as well formed in*Gal. 4.19. you, as acknowledged by you, your condition is not leſſe, but more ſad; and though you thinke you are at reſt, your ſtate is reſtleſſe.*Am. 6.7. But no more of falſe Reſts, though much more may be ſaid; but a word or two of that Reſt, which is the reſt of Saints.
Under the Law there were varieties of reſts, but all reſts were ſwallowed up in one, as being the Anti-type of all thoſe types: now this reſt is the Lord Jeſus Chriſt, as you may ſee at large in the 4th of the Hebrewes: Now when we ſay Chriſt is the reſt of Saints, or a Saints ſabbaoth, we are to looke upon Chriſt as one with God, nay very God, and is that Eternall Love and Life, which was and is for ever. It lives in God, and is communicated to the Creature by the Spirit of God, that Love is very God, as you may ſee in the firſt Epiſtle of John, the 4th and the 8th. For it's true, we may look upon Chriſt as the grand Ordinance of God, and ſo he is the ſtreame, and not the fountaine, and ſo he is inſeriour to the Father, as you may ſee, John the 14. and the 28 verſe. Now ſo to reſt in, or on Chriſt, is to reſt in the ſtreame, and not in the fountaine, and in a word, it is to reſt upon an Ordinance, though it be the publique and grand Ordinance, yet in that ſence he is an Ordinance. But a Saints reſt is to reſt in the ſweet enjoyments of God in Chriſt: that foundation will ſtand, not onelyonly now, but when Chriſt gives up the Kingdome to the Father,*1 Cor. 15.24.27. then all ſtreames will be gathered up into the fountaine, and all beames will be gathered up into the body: then a Saint will not be unſeated in his Centre, but will be more glorious, for God will be all in all, and all in him will be one with him in that glory. Wee might ſpeak very large in reference to a Saints reſt, both as to the Author, and the matter, and the ſweet content a ſoule injoyes in that reſt, but what I have ſpoken is ſufficient to diſcover a Saints reſt to be unmoveable, to be matchleſſe and unalterable. O happy is that heart who is lull'd aſleep in nothing but in thoſe Loves, nor doth not reſt in any appearance, though in near relations, but upon the marrow of that mercy. Dear friends, thus to ſay is good, but they and they onelyonly are happy, that doe injoy it, and they which doe injoy it are not able to expreſſe the tythe of what they injoy. As it is a peace, ſo it is a reſt paſt all underſtanding.*Phil 4.7. But no more of this ſecond thing.
Thirdly, We ſhall ſpeake a word or two what it is for a ſoule to withdraw from its reſt; and therein we might be very large, in reckoning up many particulars, but we ſhall briefly declare our thoughts to it. (Deare friends) know, that all ſtardings from*Iſa. 59.7, 8. Ier. 12.13. Hoſ. 11.1, 2. God, either in ſpirituall communion, or externall withdrawings from any thing that is exactly Gods way (unleſſe God hedged up your way from it) is a withdrawing from reſt; nay, all our runnings out to, (or imbracing of) and living upon any thing beſides God, though ſeemingly it may have a Law to owne it, yet for us (ſo) to imbrace it, is to withdraw from reſt, nay all low and looſe actions or thoughts,*Pro. 24.2. Gen. 6.5. which are contrary to the minde of God, is a ſtartling from God, and a withdrawing from God, and ſo a going from reſt, for God is our reſt; all which I leave to you, to beg of God to informe you, and ſo far to overcome you, that you may for ever abide with God, from Gods abiding with you.
I am now to ſpeak a word or two to diſcover the Reaſons and Grounds, why the beſt of Saints ſometimes are apt to withdraw from their reſt.
I ſhall reduce the Reaſons to theſe two.
The one is taken from themſelves, and the other is taken from God. As to the Reaſon relating to themſelves, we may reduce that to theſe two heads.
The firſt is the grand cauſe.
The ſecond is the accidentall or occaſionary cauſe.
As for the grand, it is becauſe there is darkneſſe, ſin, and corruption in the beſt of Saints.
That which is the reaſon why ſome men for ever ſtand in oppoſition to God, is, that which doth cauſe the people of God ſometimes to withdraw from God; it is the reliques of the old man that are not yet fully crucified, but ſtill move hel-ward and death-ward, to accompliſh its owne ends: and that this remaines in the beſt, you may ſee Galathians the 5th, and ſo alſo in the Romanes, the 7th and the 21. which made him cry out thus, the 24. O wretched man: And therefore all the people of God had need not onelyonly to watch,*Mar. 24.42. Mat. 25.41. and walke humbly before God, but to live much upon God, for there is that in ſelfe which will carry the ſoule with a ſtrong ſtreame from its proper Centre. Now from this grand cauſe, there are many accidentall occaſionall cauſes flowing from it to cauſe a ſoule to withdraw from Chriſt, and they are theſe.
Firſt, The hearkening to, or diſputing with inclinations or temptations to ſin, this was the occaſion of Eves and Adams *Gen. 3.1, 2, 3, 4, 5, 6. Pſa. 137.9.fal. To admit of a diſpute with ſin & temptation, doth very much ſtrengthen temptation, and weaken us: and when the heart through the power of Chriſt doth make ſudden reſiſtance, it doth commonly conquer with little ſpoyle, or breach, upon its owne quiet and peace.
A diſpute of ſin admits of a familiarity with ſin, and it gives ſin opportunity to preſent new objects of delight, which never leaves till it hath drawne the fleſhly part of the creature into alabyrinth where the heart is much loſt: and then it hearkens unto any dictates that propound reft, and content; but this ſtate is very dangerous, and the heart now begins to be ſick, happy is that ſoule who is ſeaſonably recovered, for there is no end of ſins promiſes, nor no beginning of its performance, till in the end it brings forth death. Romanes the 9. and the 24.
Deare friend, minde this, and the Lord in mercy give you underſtanding to keepe at home, and not ſtragle abroad: I meane to live much with God, and in necre communion with his loves. No more of that.
Secondly, Neglecting ſociety with them that live with God, and to live in fellowſhip with them that are not acquainted with God, is a dangerous occaſion to cauſe the people of God to withdraw from their reſt. *Gen. 42.16.Joſeph had never learned to ſweare by the life of Pharoah, had he not come into Pharoahs family,Pro. 1.15. Pro. 6.27, 28. and ſhew me any place of Scripture where any of the people of God did ever withdraw from them that lived with God, and imbraced familiarity and ſociety with others, but they commonly fell before they returned. It is impoſſible to touch pitch, but to be defiled, 'tis not poſſible for a man to walk in a corrupt Aire, but he muſt ſuck in ſome of the corrupt fumes. Deare friends, in the cloſe I deſire you to mind this, not onelyonly as a duty, but as a mercy, to be often with them that are often*Mal. 3.16. Can. 1.8. Heb. 10.25. Col. 3.16. with God. They are not onelyonly Gods factors, offering and tendering varieties of diſcoveries of Light and Love, but they are Gods Merchants, nay their hearts are Gods Magazines, wherein he doth treaſure up varieties of the diſcoveries of his Light, Life, and Love.
Truly did people know the worth of the injoying Saints, they would not ſcorn them, but rather endeavour to purchaſe their ſociety. Deare friends, all I ſhall ſay to this, is, prize them that are precious to God, for their ſociety will be profitable to you.
Thirdly, Miſapplying the truths of God in Scripture, is an occaſionary cauſe many times of a Saints withdrawing from his reſt, as thus:
The Scripture clearly diſcovers, that all praying in an outward forme is but prating, unleſſe it flow from the ſpirit of God, and that is a*Rom. 8.26. 1 Cor. 14.15. John 6.44, 45. truth worth our owning, for if there be a thouſand words in our forme of prayer, if there be but ten words in that prayer which flow from the ſpirit, that's prayer, and all the reſt is nothing. Now this truth is falſly applied by two ſorts of people, and doth cauſe them to run into evill, and withdraw from God.
Firſt, Of thoſe who think all extemporary prayer is to pray by the ſpirit; when alas a man by meer naturall parts, and by meer acquired habits may be able to preach and pray in a forme extemporary, and yet not be acquainted with the Spirit of God, and their runnings from thoſe ſet formes of worſhip, to thoſe Extemporary performances, is a great occaſion to boulſter many up in blindnes, and to cauſe them to Runne to a Reſtles Reſt.
Secondly, There are a ſecond ſort, and they are yet further Convinced, that all praying is ſo emptie without the Spirit of God, that they will not attempt the forme till the power move them, and upon that ſcore neglect the forme of prayer, may be weekes, moneths, yeares. Now, deare Friends, I muſt ſpeak a word to you, relating to theſe people, and then a word or two to them; as to you. Firſt, Be very tender of their perſons. Secondly, Beleeve the truth of this opinion, that nothing is prayer, but what the Spirit performes: for prayer truly and properly Conſidered, is nothing els but the Exchanges of Gods owne Language, and it flowes from God as well as it goes to God; Its not to alter God, but to change us. Now the miſtakes of theſe people lyes in the application of this truth: Therefore a word or two to them in theſe particulars following.
Firſt, Deare Friends, ſo many of you as are of that opinion, I deſire you carefully and candidly to minde what I ſhall ſay as to that; for I ſhall deſire to ſay nothing, but what my Experience hath diſcovered to my own heart: And therefore in this firſt particular, take notice that I ſo owne this truth of God (viz.) that there is no prayer without the Spirit, that I cannot but acknowledge all other ſayings or ſpeakings to be but emptie and vaine: and yet in the ſecond place Conſider.
Secondly, Though God doth owne no prayer but what flows from his owne Spirit, and wee doe well to owne it ſo, yet it is better for us to waite for the power in the forme, then to waite for the power without the forme: and as it is our dutie to Conclude the forme when we want the power, to be but a dead Carcaſe; ſo it is ſomething dangerous to neglect waiting upon God for the power in the forme: And truly if wee well Conſidered it, there is reaſon for it.
For firſt, we know wee oftener finde God, or rather God findes us in the forme, then out of it, Cant. 1.8. Cant. 3.1, 2, 3, 4. Cant 7.12.
Secondly, It is as good to be implyed in the forme, as to imply our ſelves in that which is as bad or worſe, which I feare wee often doe when wee omit opportunities in lying at the Pooles mouth, waiting for Gods comming in.
Thirdly, Know this, that as it is dutie when the Spirit performes it, ſo it is no ſinne to imbrace the forme, waiting for power; ſo that in the Cloſe wee Conclude that it is no dutie, becauſe the Spirit did not performe it: I know the ſence of that will make Saints lye not leſſe but more low before God.
Fourthly, Deare Friends, I muſt needs tell you in the fourth place, that though that opinion be true, that is no prayer without the Spirit, yet know that that truth, with many others, are true in themſelves, yet if they are not as well truly apprehended, as truth apprehended, it is not a truth in power in us: and I would have you to take notice, that it is a very bad ſigne when the apprehenſion of this truth is accompanied with ſo long a neglect of the forme and power, as weekes, moneths, and yeares, For though the truth teaches that the for me without the power is nothing, yet that Truth doth not leave the Soule without power long; for though it ſeemes to hide it ſelfe ſometimes for a ſeaſon, it alwayes comes with a double Inlargement: and therefore deceive not your ſelves: but the Lord give you power, as to apprehend Truth; ſo to apprehend Truth truly: and if ſo, the application will never admit of Libertie to Looſneſſe, but ſtrong Ingagements to walke Cloſe with God.
I might in this third particular about miſapplying of Truth, which is an occaſion of Cauſing many to withdraw from God. Wee might mention many more, beſides what we have named, as a Chriſtians freedome from the Law of a Chriſtians perfection: In him in whom perfection Lives: and alſo that no unfaithfullneſſe in the Creature, can deſtroy his union with the Creator. Theſe and many more glorious truths, which are to be beleeved by us, yet if they be not truly apprehended, and ſutably applyed, will be as well in particulars, as Chriſt is in the Generall, a ſtumbling blocke, and a Rocke of offence to ſome, as well as a foundation of Salvation to others. But no more of the firſt Reaſon, why the beſt of Saints are apt ſometimes to withdraw from their Reſt.
The ſecond Reaſon is taken from God, God is pleaſed ſometimes not to throw downe, but to ſuffer Saints to fall, that they may ſtand more firmely in Gods power, and live leſſe upon themſelves. God in this deales like a wiſe Father, who is pleaſed ſometimes not to hold the Childe, but to let it ſlip, that it may ſee it ſelfe to be weake, and to know that his power of ſtanding is from the father. I feare many people look upon this Truth with a wrong Eye, and doe conceive that ſinne is not onelyonly permitted, but cauſed by God. And they forme their Reaſon thus; All power is of God, in him wee act, move, and have our*Act. 17.28. Rom. 11.26. being; if ſo then the very acting of ſinne muſt needs be of God. But as to theſe people I ſhall onelyonly ſay thus much, They erre not knowing the truth, for the action is one thing, and the pollution of the act is another thing. Sin is the variation from a Rule in an Act: and though actions be cauſed by God, yet the pollution of the Act flowes from the ſickneſſe and ſoare which is in the Creature. But I ſhall ſay no more of that, but beg of you to be tender, and carefull to avoyde the Imbracing of any ſuch thing, as to lay fin upon*James 1.13, 14, 15, 16, 17. God; for he is Light, in whom there is no darkneſſe, and puritie, in whom is no pollution: and you may as well ſay, that the noyſome ſtinkes of a dung-hill doe flow from the Sunne, becauſe it ſmells when the Sunne ſhines upon it; as to ſay the ſinfullneſſe of an Act flowes from God, becauſe the Act flowes from the power of God: but I am confident, thoſe hearts who are Saint-like ſencible of ſinne, will not lay ſinne upon the Father, though he doth ſometimes ſuffer them to fall, that they may ſtand the faſter when he is pleaſed to raiſe them. But no more in anſwer to this Objection, nor yet to the Reaſons of the Concluſion, but a word or two of Uſe, and to Conclude.
The firſt Uſe.
If it be ſo that the people of God are apt to withdraw from their Reſt in this ſence which wee have before diſcovered: O then what cauſe have all the people of God, not onelyonly to walke humbly before God, but with care and watchfullneſſe endeavour to avoyde all occaſions that may occaſion their ſtumbling and withdrawing from*2 Tim. 2.22, 23. 1 Theſ. 5.22. Mark. 13.33.35. 1 Pet. 4.7. God. Wee might uſe many Arguments, but the thing it ſelfe is ſufficient; Know that the Eſtate of withdrawing is a reſtles Eſtate, and the further wee goe in that Tract, the way to returne will be the Larger, and without Returne there is no Reſt.
The ſecond Uſe, is to Exhort the people of God, as to watch over themſelves; ſo to watch over each other; in anſwer to the Apoſtles words in Heb. 10.25. 1 Pet. 4.7. If thy Brother be fallen, Reſtore him with the Spirit of meekneſſe, knowing thou thy ſelfe mayſt alſo be tempted, Gal. 6.1. Deare Friends, the practice of many in theſe times are quite contrary; for if they ſee one fallen, they will rather lay him lower, and unchriſtian him, and ungrace him rather, then with tendernes and teares endeavour to reſtore him. But, deare Friends, I beg of you to avoyde ſuch Imployments, and rather minde what a Goſpel-Spirit is, and with kindneſſe and care watch over each other: and if you ſee weakneſs, wants, or faylings, endeavour to heale, reſtore, and returne ſuch hearts.
This Uſe in the ſecond place is to Exhort you, in relation to them which are not yet brought home to God, if you ſee any run on in ſinne, and commit iniquitie, Remember that the ſeed of that Serpent dwells in*1 Cor. 6.11. Rom. 11.18. Gal. 2.20. you: and know, that nothing but free grace hath made a difference betwixt them and you, and if they fall, and you ſtand, it is not you, but the power of Chriſt in you. And therefore this ſhould Exhort you to humbleneſſe and meekneſſe towards them, and with humbleneſſe and meekneſſe endeavour to diſſlave them, by mourning over them, ſeeing your ſelves in them, and ſaying when you ſee them commit Iniquitie, that ſin ſhould I commit, were it not from love and grace, which is not mine but anothers. The Conſideration of this would not onelyonly cauſe us to walke meekly and humbly towards others, but thankfully before God: who hath been pleaſed onelyonly through grace to make a difference.
The third Uſe, Is to Comfort thoſe poore hearts, who lye under the ſorrowes of their withdrawings from Reſt, and are apt to Conclude they belong not to it, becauſe they run ſo often from it. Deare hearts, Conſider, that the beſt of Saints ſometimes are apt to withdraw from their Reſt. Therefore if*Pſal. 51.4, 5. Rom. 7.23, 24. David, and Paul, Complaine of being carried Captive by this body of ſin, well may you: Therefore be not diſcouraged, but know thy Condition is not alone.
Beſides, further Conſider, that thy Reſt longs for thee, as well as thou art Reſtleſs for it. Further know, that though thou art weake, and cannot goe to that, that will come to thee, and when it comes it will Conquer thee with kindneſſe, and not upbraid*Jam. 1.5. Joh 6.37. Iſa. 55.1, 2. Rev. 22.17. thee for thy unkindneſſe, and thy weakneſſe will not nor cannot cauſe want in that to ſupply thine. Deare Friends, the Lord make your hearts conſider this that hath been ſaid, and if any be fallen, the Lord cauſe them Returne, and they that do ſtand, ſo ſtand as knowing they may fall, that ſo they may ſit faſt in that ſeate, which is a Saints Center and Reſt; but no more of this firſt Concluſion.
The ſecond Concluſion in order is this;
Doct. That heart which is made ſencible by the Lord, that he is withdrawne from his reſt, he is Reſtles till he doth Returne.
In the proſecution of this Concluſion wee ſhall briefely ſpeake to theſe three things.
Firſt, Prove it to you by Scripture.
Secondly, Shew you the Reaſons and grounds why a ſoule that is made ſencible of his withdrawing from Reſt, is reſtles till he doth returne.
Thirdly, A word or two of Uſe.
For the firſt, the Scripture is very cleere; The very Text it ſelfe ſhews how Reſtleſs Davids ſpirit was; for he cryes out, ſaying; Returne unto thy reſt, O my ſoule. You may ſee him in the ſame poſture in the 63 Pſalme, and the firſt verſe; where he cryes out in the ſenſe of the want of God, ſaying; His ſoule thirſted for God, and his fleſh longed in a dry and thirſty Land, where no water war. The words import much more; for they Imply as much as this; That his heart broke in longing, and that he looked upon his condition without a ſencible view of God, to be without any ſatisfaction: Like a fiſh 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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, 'Tis 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 ſuch a heart from his returning to God: Alas, God is not onelyonly his Life, and ſo his Center, but he ſo lives by him that he cannot live without him. Thoſe dayes and nights wherein a heart is thus ſencible of his withdrawings, and hath no Refreſhings in his returning, they are dayes and nights of Death, and not of Life to ſuch a heart; and how ſad a Condition that is, and how Reſtles that Condition is, I leave to you to judge?
Secondly, You may ſee from what we have already ſaid, that this reſtles running out to God, doth ariſe from Gods making the heart ſencible of his withdrawing. Therefore this is to Informe us, that the power of a hearts returning to God, is of God,*Can. 1.4. Joh. 6.44. Phil. 2.13. Oh what cauſe then have ſoules in that condition, to acknowledge the power to be of God? they cannot but cry out as David, Pſalme the 66. and the 16. O come ſee what the Lord hath done for my poore ſoule. The mercy and kindneſſe of God in this act, is beyond what any can expreſſe, but he that doth injoy it. Oh you that doe enjoy it, have cauſe for ever to ſpeak out Gods love. To convert a ſinner, and make him a Saint, is an eminent favour, but to returne and call home a Prodigall Sonne, is that which ſpeaks out much more of the power, kindneſſe, and unchangeable love of God: Oh you that have taſted of it, let your life ſpeak out Gods love, and I ſhall ſay no more to you but this that Chriſt ſayes, John the 5. and the 14. Sin no more leaſt a worſe thing come unto you.
In the next place, this may Informe us of the great miſtakes of ſome men, who in their writings and expreſſions declare that they are againe brought home to God, but yet they are ſo far from being reſtleſſe in their returne to God, that they rather reſt in their ſatisfying of others, then in their aſſurance of their entertainment with God. Alas, Gods mercy is double and treble, in returning ſuch a heart to himſelfe, but the returnes of ſuch are hardly ſingle towards him, but to ſuch I ſhall ſay no more, but rather with teares beg that they may be ſenſible of the want of ſenſe, I meane of their withdrawings from God: I am ſure then they will be reſtleſſe till they doe returne.
Againe, This is to informe us, If it be ſo that thoſe hearts who are withdrawne from God, when made ſenſible, are ſo reſtleſſe till they doe returne, then 'tis no ſtrange thing why they get ſo much ground of them who have all this time ſtood, and not withdrawne. Chriſt ſayes, Matthew the 19, and the 30 verſe, The firſt ſhall be laſt, and the laſt ſhall be firſt. Alas, theſe ſoules that are thus recovered, are exceeding ſwift in their returnes; though know by experience what it is to capitulate with, or to give entertainment to, or to ſhake hands with ſin; the bitternes they have found out of their fathers heart, makes them cleave cloſe. A burnt Childe dreads the fire. Deare friends, obſerve it, that a child ſo ſoon as he hath gotten a knock, commonly doth not onelyonly leane to, but lay hold of with both hands, the Mothers knee.
Deare friends, I ſpeake this the rather, that any of you that ſtand, may not too much rejoyce and glory in your owne condition, over them that are fallen, as many in this poore Nation are, who through a gathered light liberty, have put themſelves in it before God brought them to it, and ſo have turned their liberty into Looſeneſſe. Theſe ſort of people doe either belong to God, or they doe not, but I am confident many doe, and if ſo, God will bring them home, and they will be reſtleſſe in their returnes. And take notice, you that God hath made yet to ſtand, that for ought I know theſe poore loſt hearts may get ground on you; and therefore doe not neglect your purſuite in ſpending time to cenſure them, but rather double your owne diligence in your owne purſuite, and endeavour with humility, care, and teares to recover them.
The ſecond Uſe is an Uſe of Comfort, to Comfort thoſe poore hearts who are ſadly fallen from God, and being made ſenſible, are reſtleſſe in their returnes, though their condition ſeemes in their owne eyes ſad, yet they have much cauſe of Comfort and Rejoycing, and that in theſe things.
Firſt, Their condition is not alone; there is not onelyonly a David, and a Prodigall, but many more who have ſadly fallen as well as they.
Secondly, Conſider that you are changed, God is not changed, for though we be unfaithfull, God is faithfull, and cannot deny himſelfe, as you may ſee, the 2 Epiſtle of Timothy, the 2, and the 13. Malachy the 3, and the 6 verſe.
Thirdly, Conſider that there is as much readineſſe in God to receive you, as reſtleſneſſe in you to be received by him. Doe but view what Chriſt ſayes about the loſt ſheep, Luke the 15. the 5, 6, and 7. verſes; there was greater rejoycing for the returne of that one, then was for the ninety nine, it was ſo with the loſt groat, and with the Prodigall more then his elder Brother, Luke the 15. and 30. verſe. All theſe Scriptures hold forth the great rejoycing God takes in, and the great readineſſe of Gods giving entertainment to a poore ſoule thus returned. I know the Devill doth ſet upon ſuch a heart drawing Arguments, not onelyonly from the breach of a Law, but their ſinning againſt Light and Love, which Arguments are of ſuch a power and force, ſufficient to ſinke any ſoule in the world, were it not for the abundance of love and kindneſſe given in from the Father, ſuitably at ſuch a ſeaſon. But, Oh deare ſoules, I ſpeake to them which are in ſuch a condition, doe not be diſcouraged, but conſider, not what you are in your ſelfe, but what you are in God, and at your leiſure view theſe Scriptures, Jeremiah the 3, and the 1 verſ. Zech. the 13, and the 1, Iſay the 1, and the 18, Iſa. the 43. the 22, 23, 24, and the 25, and 26. verſes, Iſa. the 44. the 21, 22. Iſa. 49. the 15, and 16. Jer. 31. and the 20. Read the 16. of Ezekiel, from the firſt to the laſt. 1 Ep. of John, 2, and the 1. Mat. the 11. and the 28. Pſalme 147. 3.
The Third and Laſt Uſe is an Uſe of Exhortation, to Exhort all that are thus fallen, and thus made ſenſible, that they give glory to God for giving of them a heart againe to returne; it's a double mercy, Oh what hath God done for you? he hath not dealt by you as you have dealt by him, Ezek. the 16. the 59, and the 60. verſes, but he hath returned love for hatred, and ſhewed himſelfe to be a God, though thou waſt but a creature; O praiſe him and prize him, looſe no time in ſpeaking out his Love, thou haſt loſt too much time already, all thy dayes are too little to declare what God hath done for 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 onelyonly 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. 'Tis 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 Creaturecontents, 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, 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, onelyonly 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 onelyonly 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 onelyonly free and full, but unchangeable: O declare whereever 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 onelyonly bring you to bounty, but thorough the diſcoveries of bounty he returnes you. The worke is his, doe not onelyonly 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, who is ſencible of his withdrawing from God; So alſo to diſcover in the third place, the ſweet Entertainment that the ſoule finds with God when he is brought home. As I deſire to declare ſutable to what God hath declared to me, ſo I deſire to ſpeake it from that Scripture, in and by which the Lord was pleaſed to ſpeake it forth to me, by which he did very much refreſh and encourage my poore and unworthy Spirit: The Text is in theſe words following.