Treatise on Three Things, Part 3
A Diſcovery of the ſweet and unexſpected Entertainment that wandring hearts meet with in their Returnes to God.
The Prodigalls Entertainment with his Father diſcovered.
Luke the 15. and the 20 verſe.
And he aroſe and came to his Father, but when he was yet a great way off, his Father ſaw him, and had compaſſion, and ran and fell on his neck and kiſſed him.
BEloved Friends, Theſe words doe cleerly and ſweetly Anatomiſe the tendernes of Gods affection, as he is a Father; and the truth is, thoſe hearts that doe by the Spirit of the Lord, Really view God in theſe words as he is preſented, cannot but as a Sonne be melted and overcome in the ſence of the Fathers kindneſſe. As for the firſt part of the words, Concerning the Prodigalls riſing and coming towards his Father, I ſhall not ſay any thing, having ſpoken at large what is there included in our former diſcourſes. I ſhall onelyonly ſpeak to the unexpected Entertainment the poore Prodigall found with the Father, and that is implyed in theſe words; But when he was yet a great way off, his Father ſaw him, and had compaſſion, and ran and fell upon his neeke, and kiſſed him. All which doth wonderfully manifeſt the full, free, and tender kindneſſe of God, to unkinde Greatures.
Before we come to ſpeake of the Entertainment it ſelfe, wee might ſpeake ſomething of the party Entertained: And as to him we might ſay ſomething of his reſolution to come, his preamble in coming, his apprehenſions about his coming, and how much his Entertainment did Extend all: All which you may ſee in the dependance of theſe words on the foregoing verſes: but I ſhall paſſe over that, and onelyonly ſumme up all in this generall Concluſion, which wee ſhall obſerve from the words as they have dependance upon the former verſes.
Doct. That ſoule which is brought home to the Father, through a ſence of his owne wandrings, meets with unexpected Entertainment with the Father when he comes.
If you reade the former verſes, you will not finde the Prodigall expecting to meet the Father before he came to the Father: And for the Father to runne when he onelyonly went. And for the Father to fall upon his necke before he fell downe before his Father; Nay his Father kiſſed him before he could confeſſe how unworthy he was of a kiſſe: truly the very thoughts of this is a Cordiall ſufficient to put Life to a dying Spirit, and doth exceedingly advance the glory of Gods grace and Love: Eſpecially if you ſee how God by this Love doth not onelyonly give unexpected Entertainment, and ſo in that went beyond the apprehenſions of the Prodigall, but he did alſo prevent the Prodigall in his practiſe; for the poore wandring heart being ſencible of his wandrings, and what a breach by it he apprehended he had made in his Intereſt in his Father: he now reſolved to doe that which all poore Soules in the like Condition, doth endeavour to doe, in their returning to God, to prompt their expectation of their Entertainment with God: they reſolve to doe and ſay ſomething to make way for their Entertainment. As the Prodigall here in theſe words; I will ariſe and goe to my Father, and will ſay, I have ſinned againſt heaven, and againſt thee, and am no more worthy to be called thy Sonne, make me as one of thy hired ſervants. Poore ſoules, when they have theſe preparations and reſolutions, they have ſome hopes that God by it may be wrought upon to manifeſt Love againe. Dearely Beloved, that God may ſhew you the emptines of this foundation: ſee how God goes beyond the poore Prodigall: Before ever he ſaid any thing, the Father ſaved him; and when he did but come the Father did runne, and before he ever performed his reſolutions, his Father tranſcendently anſwered his expectation and deſires, falling on him and kiſſed him before he fell downe in the preſence of his Father: Beloved, the Father is God and not man, he moves all, but is mov'd by none; preparations are wrought by him, but they are no Cauſes moving and procuring Entertainment with him*Job 32.6, 7. Pſal, 16.2. Effects of his Love cannot be the Cauſe, & this would all Prodigalls ſay in their Returnes, if they were ſencible what God is: and they will be drawne to acknowledge it from their Injoyment of the unexpected Entertainment with the Father. Poore David, when he had ſinned againſt God, ſaid, He would confeſſe his ſinne, but, ſaith he, when I ſaid I would confeſſe, God forgave, Pſal. 32. and the 5. So that when he did onelyonly Reſolve to confeſſe, before it was done, God did actually forgive. The very ſame you may ſee in Ephraim, Ierem. 31.18, 19 verſes, he there bemones himſelfe, being aſhamed and confounded, thorough a ſence of his owne unſutablenes, crying out to be turned to God, as knowing himſelfe undone without him: but ſee in the 20 verſe what a tranſcendant and unexpected Entertainment he found with God, Expreſt in theſe words; Ephraim my deare Sonne, is he a pleaſant Childe, for ſince I ſpake againſt him, I doe earneſtly remember him ſtill, therefore my Bowels are troubled for him, I will ſurely have mercy upon him ſaith the Lord. O what ſweet ſoule melting Expreſſions are theſe! It was an Entertainment far beyond Ephraims Expectation; and as Ephraim, ſo all poore ſoules who have ſtrangely wandred from the Father, and are aſhamed in their Returnes to beg Entertainment, even in the loweſt degree. They undoubtedly ſhall be ſweetly Entertained, beyond what they doe or can expect. If you aske me the reaſons why wandring hearts in their Returnes finde Entertainment beyond their Expectation; The reaſons are theſe.
Firſt, Becauſe Gods thoughts are not our thoughts: Eſay 55. the 8 and 9. but as the heavens are above the Earth, ſo are his thoughts above ours, in relation to the diſpenſation of mercy to undone ſoules. The confirmation of which truth is Gods intent in that Chapter, and thoſe Verſes. Alas, the poore heart, that is wounded in the ſence of his owne ſins, and deſires nothing more then Entertainment, if it were but to look upon God at the doore, and to be owned by him, though he did not ſit at the Table with him, and had but aſmile, though not kiſſes, and lookes of Love, though no Imbraces; Though as a Servant, yet he would thinke himſelfe happy. Dearely Beloved, You ſhall not onelyonly ſtand at the doore, but*Can. 2.4. Cant. 3.10. Iſa. 62.5. ſit downe at the Table, and not onelyonly have ſmiles and lookes of Love, but varieties of Kiſſes and Imbraces; and Entertainment far beyond thy Expectation; beleeve it to be ſo, for Gods thoughts are not thine.
Second Reaſon; Every poore wandring ſoule in his Returne is apt to look upon God thorough himſelfe, if not thorough his Corruptions, yet thorough the narrow meaſure of his owne Reſolutions and Reformations: and doth meaſure his mercy and Entertainment in the Compaſſe of thoſe narrow Limits: But alas, that is not a glaſſe to behold God in, or a meaſure to meaſure his mercy by. Sutable to God is his kindnes, and Love, and ſutable to that meaſure is our entertainment. The Creatures Entertainment is ſutable to its apprehenſion, & apprehenſion is ſutable to the glaſſe it apprehends the object in. Now ſeeing the poore creature eyes God, & his entertainment with God, thorough the narrow Compaſſe of himſelfe, his Expectation muſt needs be low, and fall much ſhort of that which a wandring ſoule returned, finds when he is ſencibly poſſeſt with it: but no more of the Reaſons, but a word or two of Uſe.
Firſt Uſe is an uſe to Reprove the people of God, who after they have wandered from God, and are thorough reall Convictions returning home to God, yet are feareful and queſtion their entertainment with God, thinking he muſt needs deale hardly with them, who have dealt ſo unkindly with him*Pſal. 77.9 Pſal. 42.9. Pſal. 31.12 Iſa. 49.14. Deare Friendt, I muſt confeſſe the ſtate and condition of ſuch poore ſoules is much to be pittied, for they are ſurrounded with temptations in a double and treble ſence; yet give me leave to Reprove them, as Chriſt ſaid in another Caſe, Matth. 22.29. You erre not knowing the Scriptures: So you feare your entertainment, not knowing the endeared affections that live in God, when once you come to be poſſeſt with it, you will Reprove your owne Spirits, and ſay what I now ſay to you: Was it not enough to ſin againſt Love, but muſt you now ſin in queſtioning Love? Was it not enough to ſin in running from God, but muſt you now ſin in thinking God will run from you? Was it not enough for you to ſin in clouding the nature of a Sonne, but muſt you now ſin in queſtioning the nature of the Father? O leave off thoſe diſputes, and goe with boldnes, beleeving that God is what he was, though you are not ſo; and know, your entertainment will be farre beyond what you doe or can expect.
A ſecond Uſe is an uſe of Comfort and Conſolation to all poore broken Spirits who have wandred from God, and thorough a ſence of their own unkinde dealings with the Father, they are aſhamed to looke upon him, and afraid to goe up to*Luk. 18.13. him, and yet cannot live without him. There is great Comfort to theſe poore broken Spirits, in the Conſideration of the ſweet entertainment that poore wandring hearts finde in their Returne to God: Know that the Father is God, and not Man. It will goe better with you then with Heſter in her deſperate attempts to the King Ahaſuerus, in the 5 of Heſter, ſhe according to a Common Expectation looked for nothing but Death: but ſee in the 2 and 3 verſes, how the King holds forth his Scepter, and tells her that her Requeſt ſhould be granted, if it were to the halfe of his Kingdome: and Entertainment beyond her expectation.
Deare hearts, know that in your approachments to the Father, he will not onelyonly hold out a Scepter to you, but fall upon the neck of you, and will not anſwer your deſires to the halfe, but to the whole of his Kingdome, for all ſhall be yours; and he will not onelyonly ſpeake words of kindneſſe to you, but will give you power to ſpeak out your unkindnes before him; he will not onelyonly paſſe by, and pardon your adulterous withdrawing from him, as you may ſee Jeremiah the 3d, at the beginning of the Chapter, but he will alſo heale your back-ſlidings, v. 22. And though you with the Prodigall, deſire to be but a Servant, he will entertaine you as a Son, and before you confeſſe, he will pardon, and before you acknowledge how unworthy you are of Love, he will manifeſt Love; he will not onelyonly entertaine you, expecting exactneſſe in the future, but he will alſo meet you, and kiſſe you with the kiſſes of his mouth, ſaying, Thou art mine, *Iſa. 43.1. Iſa. 44.1, 2 Iſa. 45.4.and he will pay off all the old ſcores, and arreares, that are produced by your former Ramblings from a cloſe Communion with his Love. At your leiſure reade thoſe words, Luke the 10.34. where you ſee Chriſt did not onelyonly find them in their bloud wounded, but he alſo with great pitty and love, powres in oyle, binds up their wounds, takes them up, and carries them to his owne Inne, which Inne was Goſpel Imbracements in the heart of God: and what Entertainment was at that Inne, you may ſee, it was far beyond the Expectation of the poore wounded Soule. The Caſe is thine, I am certaine thy condition cannot be worſe, and know your Entertainment will be as good. It was a wounded ſoule who was ſtript and left naked, though he was alive, yet he lay in his blood, and though he was beloved, yet he was very unlovely: he was robbed and ſtript of all, and had no accommodation but his owne blood and ſoares. Deare hearts, can your condition be more ſad? (that is impoſſible) And what encouragements or comforts can you propound to your ſelves, but they will be doubled and trebled with God? He will not onelyonly meet you when you meet him, but he will meet you before, that ſo you may meet him; he will not love you becauſe you are lovely, but he will love you, being loathſome, to make you lovely,*Ezek. 16.8.14. Deut. 7.7, 8. and he will not entertaine you when you come, but he will meet you before you come, and anſwer you before you ask. O what a comfort is there to poore ſoules that deſire nothing more, then to be re-entertained with God? I beſeech you conſider ſeriouſly what hath beene ſaid, and let not the diſpute with your owne unworthy heart, nor the dictates of the Devil, draw a cloud over Gods kindneſſe, or hinder your confidence in your Entertainment: God takes nothing ſo ungratefull, as to queſtion his kindneſſe. Truly it is impoſſible for any one, though with the tongue of men and Angels, to ſpeak out the tenth part of Gods tender kindneſſe, and ſweet imbracements, to a poore unworthy heart that is gone from him, and now returned againe; did broken hearts know what great delight God takes in healing broken ſpirits,*Pſ. 147.3. Mat. 5.3, 4. Mat. 11.28. in making the poore rich, and ſetting at liberty them that are in priſon, and to exalt them that are low, and to recover them that are loſt, they would not diſpute ſo much againſt the imbracements of grace, and mercy. At your leiſure read the 66. of Eſay, and the two firſt verſes, the 16. of Ezekiel, the 11 of Matthew, and the 28. verſe. It is endleſſe to reckon up the great heart-earnings, and the tender and ſweet entertainments that God gives to poore unworthy ſpirits, beyond what they can expect. The Lord give you power to believe it, and cauſe you to rejoyce in it with joy unſpeakable, and full of glory.
The third and laſt Uſe is an Uſe of Exhortation, to exhort all thoſe that are withdrawne from God, and are againe returned, O take heed of wandring any more; Sin no more leaſt a worſe thing come unto you, *Joh. 5.14.know that the ſecond withdrawing will be a great deale worſe then the firſt, and further conſider, if you are really brought home, what panges and throwes you had, before delivered, and know it was enough, nay too much, that you have trampled upon Gods kindneſſe ſo long; and beſides, take notice, it is very dangerous and deſperate to make ſecond attempts of withdrawing from God.*Heb. 6.6. Heb. 0.26, 27. Alas, you cannot have better proviſion abroad, then you have at home, (Why will you goe?) Jacob reproved his Sons, and ſaid, Why looke you upon one another, is there not bread enough in Aegypt? Gen. 42.1, 2. But I ſay unto you, why will you returne back againe to Aegypt? Is there not delight enough in Canaan? It is better to abide with your Father and friends, then to ſhake hands with Enemies that harbour nothing in their hearts, but darts of death (as ſin doth) Romanes the 6th, and the laſt. O, I beg of you to conſider what hath been ſaid, and the Lord ſo diſcover it to you, that you may be overcome by it, and ſo endeared to it, that you may never again goe from God, but for ever dwell with him, O it is good to be there.
I ſhall ſay no more to this Uſe, nor to this firſt Concluſion, but come to ſpeak briefly a word or two from the words in order as they lye.
The words are theſe.
But when he was yet a great way off, his Father ſaw him, and had compaſſion, and ranne and fell on his necke, and kiſſed him.
The firſt Doctrine from theſe words, He ſaw him a great way off, and had compaſſion on him, is,
Doct. Large diſtances will not cauſe ſo great a diſdaine, but that the leaſt reall movings towards God, is eyed and imbraced by him, with great compaſſion.
The word a far off, is a metaphoricall expreſſion, it doth not imply any thing that doth deny Gods omni-preſence, but implies & holds forth thus much, that the poor Prodigall was very low, and very far from that ſtate or frame of heart, wherein the did apprehend to meet God, and the truth was, there was ſo little and ſmall a beginning, of what in compariſon ought to have been, and alſo was, when he was further enriched with commings in of God, and in that ſenſe alſo he was a great way off. How far off think you thoſe people were, in that ſenſe which the Lord ſpeaks of, in the 42. of of Iſaiah, and the 3. Concerning the goings out of his grace and love in Chriſt, he tells you he will not breake the bruiſed Reed, nor quench the ſmoaking Flax: The words imply a great deale more then is there expreſt, for they doe imply thus much, That if there be but ſo much fire (that is to ſay, ſo much grace) as cauſes ſmoak, though the flame be not diſcerned, God will runne through the ſmoak, and imbrace the fire, he will by no meanes quench it, but nouriſh, and cheriſh it: and if there be but ſo much beginnings of life, as to give a ſoule the denomination of a Reed, though it be a bruiſed Reed, which commonly men caſt away, as being not worthy of the ownning, yet God will owne it, and by no means reject, but imbrace it. Beloved, all this holds forth thus much, that the leaſt and loweſt motions towards God, if reall, are imbraced by him. How far off doe you think Ephraim was, Hoſea the 11 and the 3, when God taught him how to goe, leading him by the arme, and laid meat unto him, but he knew not that the Lord led him. David in the firſt of the Kings, and the 18th, had a thought in his heart, to build a Houſe to God, but it was onelyonly a thought in his heart, not brought up ſo far as to expreſſion, or action, yet the Lord pierces through all, and comes into the ſecret Cabinet of Davids heart, and finds thoſe thoughts, and tells him it was well that it was in his heart. How ſweetly did God imbrace thoſe thoughts, though they were a far off from the act of doing, for it was Gods intent he ſhould not doe it. Beloved, how far off doe you think thoſe hearts are, whom the Lord ſpeaks of in the 50. of Iſaich, and the 10. God there ſends comfort and conſolation to a people that feare him, and obey his voyce, but alas, it wat a far off, for the Text ſaith, they were a people that walked in darkneſſe, and ſee no light, that is to ſay, they were ſurrounded with ſorrowes and trouble, and had no comfort, but though they had not ſo much light as to rejoyce in Gods Love, yet God in his Love, runs out to meet them, rejoycing over them, and imbracing them in that condition with great compaſſion.
If you ask me the Reaſons why the Lord doth eye and take notice of ſuch ſmall movings towards him, and doth imbrace them with great compaſſion, though a far off, the Reaſons are theſe.
The firſt Reaſon is, becauſe the beginnings, as well as the*Phil. 1.6! Heb. 12.2. perfecting of any good in the creature, is of God, it being therefore one with him, it muſt needs be owned by him. The leaſt deſires, or ſmalleſt groanings, or heart-breaking after God, though it be but a deſire to deſire, or longing to long really after God, it is that which God ownes, and he cannot but doe it, for it is a ſtreame that flowes from no fountaine but his owne fullneſſe, he is a Father that muſt and will owne his owne child, though covered with a ragged coat; my meaning is, if there be the leaſt ſpark of life in a poor groaning heart, groaning after Love, and though it doth but groan and ſigh, and cannot expreſſe it ſelfe, but with poore, ragged, and tattered expreſſions, yet God will imbrace it, and why? becauſe it flowes from himſelfe, Romanes the 8. the 26. & 27. O what comfort and ſweet encouragement is this to poor broken ſpirits, were they but ſenſible.
The ſecond Reaſon is taken from the nature of God, which is ſo free and ſo ready, and prone to ſhew mercy, that he longs and waites to ſhew mercy, Iſa. the 30.18. It is the delight of his ſoule to meet with objects to manifeſt Love. The ſame pity that is in Parents, is tranſcendently in God, if the Child cannot ſpeak but cry for the dug, the mother will take it up, and lay it in her boſome, and if it cannot ſtand, ſhe will carry it, and hold it, dandling it upon her knee, delighting to ſerve that then, more then in the ſervice ſhe expects from her Child afterwards. This is eminently in God,*Iſa. 49.15. Mat. 9.11. Mat. 12.7. for he delights more in diſpenſing mercy, then in receiving ſacrifices from us; and the Reaſon is, becauſe he is made up of it, his nature prompts him to it, he delights in it.
The third Reaſon we may draw from the promiſe of God. Beloved, if you look upon all the tenure of Gods promiſes, they run out to poore, low, undone, and broken ſpirits. At your leiſure view theſe Scriptures, Iſaiah the 55. the 12. Iſaiah the 66. the 2. Matthew the 5. the 3, 4, 5, 6. verſes. Matthew the 11. the 18. Truly it is in this, as in the mountaines, who give downe their water to their valleyes, that are very much below, and far from them; ſo the high and glorious love of God, in the promiſes which are the Goſpel-mountaines which the Prophets often ſpeake of, they give out their ſweetneſſe and marrow to low, poor, undone, and broken ſpirits, though a far off, and much beneath them, that is to ſay, they are not yet come up to that height of knowing, beleeving, and conforming, which the Goſpel requires. They have eyes, but they are dim, onelyonly ſee men like trees; they have mouths, but they are very narrow, that they cannot be otherwiſe fed, then with milk, like Children, Heb. 5.12. Yet God will in Goſpel-diſcoveries nouriſh them there, and communicate diſcoveries anſwerable to that ſtrength he gives them to receive it, Mark 4. 33.
The fourth Reaſon why God will imbrace poore low ſpirits, and that with compaſſion, though a great way off, it is that he may by it bring glory to his own grace and love, it is that which the Apoſtle drives at in Romanes the 3, 4, 5, Chapters, where he diſcovers the ground why God juſtifies the ungodly, and diſpenſeth grace freely to unworthy creatures, it is that no fleſh may glory in his preſence, and that his grace alone may be exalted,*Deut. 7. 6, 7. Pſa. 50.15. Iſa 25. 1, 2, 3, 4. were there any good in the creature, before God loved it, we ſhould be apt to conceive that there were reaſon why God ſhould love us, and ſo ſacrifice to our owne goodneſſe; but when the ſoule is ſenſible that there is no goodneſſe in it to move God, but ſees that all good muſt flow from Gods love, as well as to be a cauſe to carry on Gods love, it is then brought to lye low before God, and to give all glory to him. Had the Prodigall performed his Reſolutions, and brought them forth to practice, before God met and imbraced him, Gods grace and love had not been ſo naked, and appeared ſo glorious as now it doth.
But I ſhall ſay no more as to the Reaſons, but a word or two briefly to this Concluſion.
The firſt is an Uſe of Comfort to all poore ſoules, who through a ſenſe of their owne unworthineſſe, and unkindneſſe towards God, are exceedingly broken and caſt downe in their owne ſpirits, apprehending that they are at ſo great a diſtance from God, that they ſhall never meet with him. Let all ſuch know, that God doth ſee them, and will imbrace them with great compaſſion, though a far off. The heart cannot be ſo low, but the high God can reach it, and they cannot be ſo unworthy in their own eyes and ſo great a diſtance from God, but he that is infinit in mercy and kindneſſe, can and will meet them. Therefore, Beloved friends, if there be any of you in this condition, conſider what hath been ſaid of Gods dealings towards David, and his kindneſſe in diſpenſing mercy, according to that which we have already ſpake of in Eſay the 42. and the 3. the 5. of Eſay, and the 10. and alſo the deare and ſweet carriage of the Father to wards the Prodigall, which Scripture is written for thy learning, that through faith and patience thou mighteſt have hope. Beloved, know, that God is the ſame God ſtill, retaining the ſame endeared love and pity, to poor and undone ſpirits, as I know it is the Devils way to prompt poore hearts, preſenting varieties of fancies to draw them from God, and when withdrawne, hee uſes all means to keep them from returning, either by preſenting new objects of delight in ſin, or by blinding and ſtifling their conſciences through often ſinning; if that and many other wayes will not doe, rather then faile, if he ſees any conviction lyes upon them from God, or his word, he will cauſe them to queſtion the truth of both, but if that way will not take, he will goe in a more fine ſpun way, and endeavour to draw wrong notions from a Saints liberty, to prompt them to looſeneſſe; but for all this, if he ſees God will bring them home through a ſence of their wandrings from God, then he will lay load upon load, bringing all their ſins to their ſence, to multiply their ſorrows, and to cauſe them to ſee their diſtance between God and them, ſo great, as if it were impoſſible ever to meet.
Beloved, if this was or is your condition, know you are ſuch a ſoule that God did, and ſtill doth, ſee and imbrace with great compaſſion, though a far off. And therefore be not diſcouraged, but hold up your head, for your redemption draweth*Lu. 21.28. Iſa.42.16. Iſa.29.18,19. Iſa 35.5,6. nigh: And take notice, that God ſees you, when you doe not ſee him, and though you cannot rejoyce before him, yet he in his love rejoyces over you; and he hath long Lines of Love to Embrace a poore heart, though they be a far off. The Lord make you to beleeve it, that you may rejoyce in it, and live up to his Love in the benefit of it.
The ſecond and laſt Uſe is an Uſe of Reproofe to many of the people of God, who in their practice walke very unlike God in this thing; for they are ſo farre from meeting or minding a poore Soule that is a farre off, that they will not ſo much as caſt an Eye of Encouragement upon them, nor give out any diſcoveries of Compaſſion to them. And of theſe ſort of people, there are theſe two, which principally I will ſpeake to.
The firſt are thoſe who in their apprehenſions have attained to a high diſcovery of Light, and Enjoyments of Love; yet cannot nor doe not manifeſt any endeared affection to poore groaning Spirits*Phil. 2.5. Jam. 3.17. who are not come up to that Light and Love. Truly, I dare not Cenſure theſe men, but give me leave to Cenſure their ſinne, and tell them their walking lookes very much unlike Gods Love. I feare they have forgotten their Rocke from whence they were hewen, or the varieties of Gods dealings with them in the Wilderneſſe, before they came into the good Land.
O remember beloved, if any of you be*Rom. 11.20.1. Cor. 10.12. ſuch, that though you now ſtand, you may fall, and though you are high, you were low, and though now ſtrong, you were weake: and further, Conſider that your ſtrength is not your owne, and ſeriouſly weigh what the Apoſtle ſaith to the Gentiles, Rom. 11.18, 19, and 20 verſes. And further, minde what Paul ſaith of himſelfe, concerning the Joy and Comfort he had more then others, it was not for himſelfe alone, but to Comfort others with the ſame Comforts, the 2 Ep: of the Cor. the 1 and the 4. O therefore ſutable to the practiſe of thy Father, lend thy helping hand, and goe meet, encourage & embrace poore groaning Spirits, meeting them with compaſſion, though a farre off, from the meaſure of thy Light and Enjoyments; and remember when thou art in the banquetting houſe with thy Beloved and his banners over thee are Love, Cant. the 2, the 4. Minde them which ſtand begging at the doore, knowing that thou waſt once there, though now thou art exalted. Therefore to them that are now poore and naked, O act, Godlike, binding up their wounds, and manifeſt ſome breathing Roome for their oppreſt Spirits: and if their oppreſſion be ſo great that they cannot ſpeake it out, ſpeake it for them, by declaring what God hath done for thee in the like kinde, and endeavour to Remove their mourning, by mourning over them, and give out the ſoule melting mercy, which is the Cauſe, and if they cannot beare the Raviſhing diſcoveries of Love which thou doſt enjoy by living in Gods heart, then tell them what God did for thee when he firſt tooke thee by the hand. O beloved Friends, this is and ought to be the work of Saints, and this is that Labour of Love which the Goſpel calls*Gal. 6.2. Joh. 21.15, 16.1 Pet. 4.10. for, happy is that heart which is imployed in it.
The ſecond ſort of the people of God, who come under this Reproofe, are ſuch who doe not, nor will not manifeſt ownning affections to any, unleſſe it be ſuch as are brought up to, or brought over to live in the ſame forme of worſhip, or practiſe of Ordinance with themſelves: What ever they thinke, they are far from a Goſpel frame of Spirit, and they have forgotten where they firſt met God, or rather where God firſt met them, they have forgotten, and are now apt to deſpiſe the day of ſmall things, Zech. the 4 and the 10th. Beloved, if there be any ſuch here, doe you not know the day when you were not brought up to this, nay ſaw nothing in it, peradventure oppoſers of it, and yet you dare not but then ſay that God was with you, and you were with God. O remember that, and remember Gods practiſe, and in Imitation of that manifeſt love and tendernes to any that you ſee any worke of grace upon them, though it be never ſo little. Follow the practiſe of the Spouſe in Cant. 8. the 1, 2, and 3 verſes; and doe not as Jehue did in a wicked way in another ſence, ſaying, If you are as I am, give me your hand; the 2 of the Kings the 10th and the 15th.
If any object and ſay, they know no ſuch people, as I here reprove. Beloved, what makes all this oppoſition & ſtrange cenſorious dealings that are between the people of God, who live in particular formes, one ſaying he is of Paul, and another of Apollo, the 1 of the Cor. the 3, and the 3 and 4 verſes. Beloved, without all queſtion there are very precious hearts deare to God amongſt the Presbyterians and Independents, and them alſo which are falſly called Anabaptiſts; and many others which are in neither of theſe formes, and yet if a Chriſtian goes to looke upon any of theſe, or either of theſe, and ſee how their affections runnes out to them which are brought up to them in that forme where they are, and what little pittie, kindneſſe or compaſſion is given to them which are not yet brought up. It would make a poor heart in the very thoughts of it bleſſed. Beloved, if any ſuch be here, O Conſider what I have ſaid, and know though it be lawful to ſtand up and contend for truth, yet you muſt doe it with a Goſpel frame of Spirit, that is, Inſtructing thoſe with meeknes that do oppoſe you, 2 Tim. 2.25. And be imployed in the practiſe of bearing and forbearing, and if you ſee a poore Soule who is broken under the ſence of his owne unkindneſs, and though he be not come up to you, go you as farre as may be to him, taking him by the hand, endeavouring to lead him to the knowledge of your Fathers heart. Let it appear to all the world, that you owne Ordinances but as a way to expreſſe love by, and not as a foundation to love upon, & let all ſee that your love is not onelyonly to ſome, but to all the Saints, Epheſ. the 1. and the 15. and let the ſame Spirit dwell in you that lived in Paul, Phil. 3.15. If any be otherwiſe minded, waite with patience and love, conquering them with kindneſſe, knowing God in time will reveale it, and if you meet with a poore member, that is uncomely, put more comelineſſe upon him, 1 Cor. 12.23. Deare friends, Paul tells you 1 Cor. 9.21. That he became to them that were under the Law, as under the Law, and them that are without Law, as being without Law: Nay, his Condeſcenſion was more to all, that he might winne ſome; this Scripture was written for our Example, O therefore minde it, and among all, that you minde, thinke of, & remember to give out much love & compaſſion to poore broken Spirits that long for nothing more, then a looke of Gods love. And know, nothing preſents you more God-like then humilitie & love*, and by your practice ſhame & confound the World in their Cenſures of you, who ſay, there is more Cenſorious walking, amongſt the Tribes of Iſrael, then amongſt them that are not one with them. O be not wanting to love one another, & from a ſence of your oneneſs with Jeſus, ſuffer not your differences of things without, but own Chriſt whereſoever you find him, though it be in a poore Prodigall, who is gone no further then under the reſolutions to Confeſſe his unworthineſſe before God; and know, it is a higher and more glorious imployment to be abringing home a loſt Sheep, then to ſtay at home and Rejoyce with the ninety and nine, Luke 15.5, 6, 7. Herein you preſent God, and follow the practiſe of God: the Lord make you all ſencible of it: But I ſhall ſay no more to this uſe of Reproofe, nor to this Concluſion, but I ſhall ſpeak briefly a word or two to the next in theſe words: And he ran & fell upon his neck, & kiſſed him.
Firſt, To the word ran, which Implies Gods readines, ſweetnes, and ſwiftneſs to manifeſt grace & kindneſſe to poore broken ſpirits, who are ſencible of their wandrings. The Doctrine from thence is this:
Doct. There is a ſweet readines in God, in mercy to minde and meet poore wandring hearts in their Returnes to God.
The truth of which the Scripture doth very plĕtifully prove; at your leiſure read theſe following, Iſa. 61.1, 2. Pſal. 86.5. Jer. 31.2. Gods readines in mercy to mind and meet poor broken ſpirits, will cleerly appeare, if you mind & conſider theſe things.
Firſt, God doth not onelyonly anſwer their deſires when they come, but he gives them a heart to deſire, & power to come*1 Joh. 2.6.24.1 Joh. 3.7.18. Phil. 2.4.: Joh. 6.44. And were not the Father exceeding ready & willing to beſtow grace and mercy to poore undone Soules, he would never give them a heart to ſeeke for it; he it is that provides an eye and an object, and both the mouth and the meat.
Secondly, Power to ſeeke, and the matter ſought: God doth not onelyonly give the poore Creature power to come, and a heart to deſire, but before ever they crave, and can ſpeake out their Requeſt, their Requeſt is anſwered. The power moving the Prodigall to Returne was of God, and when he came to deſire, his Father ran and fell upon his neck, and gave him an anſwer before he could ſpeake.
Thirdly, And when God doth anſwer, he doth not onelyonly grant a Soule what he doth demand, but doth grant much more. The Prodigalls Requeſt was to be a Servant, he made him a Sonne, and if poore broken Spirits doe deſire a looke of Love, and an Enjoyment of Life, they ſhall have the Inrichments of the Everlaſting Love, and Eternall Life. If they beg peace ſutable to what they underſtand, they ſhall Enjoy a peace that paſſeth all underſtanding, Phil. the 4. and the 7. Nay, Beloved, Reckon up what you will, or what you can, that is ſutable to the minde of God, the poore wandring Soule in his Returne ſhall be ſure to Enjoy a double and a treble portion, beyond what he can aske or thinke, Joh. 14.2.1 Cor. 2.9. Iſa. 64.4.
Fourthly, Conſider in the laſt place, that which ſures with the knowledge and experience of all Saints, and the Scripture fully holds forth, viz. When poore wandring hearts come to beg mercy and grace, God never puts them off, as having it not ready, but he hath it alwayes ready by him, Mat. 7.7, 8, 9, 10. For ſupplyes in that kinde lye alwayes readie by the*Pſal. 87.7 Pſal. 84.11 Pſal. 46.1. Joh. 1.16. Col. 2.3. Father, as being made up in him, and he made up of them.
Beloved, Conſider what hath been here ſaid in theſe foure things, and ſee if it doth not fully declare the ready Runnings forth of God in mercy to minde and meet poore wandring hearts in their Returnes. What can be ſaid more to manifeſt his Love and ſweetnes; for he doth not onelyonly anſwer them that aske, but gives them a heart to aske, and anſwers them before they aske, and gives them more then they aske; and whatſoever they deſire, it is ready by him to ſupply them. If you aske me the Reaſons of the Concluſion, they are briefly theſe.
Firſt, God muſt needs be ſwift and ready to run forth in mercy, becauſe mercy is not onelyonly of him, but it is himſelfe, and*1 John 4.16. therefore I forme my Reaſon thus; Every thing doth and muſt needs runne to accompliſh that which is moſt ſutable to its owne nature: But to be ready to minde and meet poore wandring hearts, is ſutable to Gods nature (Ergo)
Second Reaſon; Mercy and grace is not onelyonly one with God, but it is the great delight of God*Mich. 7.18. Iſa 42.1. he takes much joy and content in ſhewing favour, and in manifeſting Love to poore broken and undone Spirits, who in their owne eyes appeare as objects no way ſutable to Love.
Third Reaſon, He is not onelyonly one with it, & ſecondly, delights in it, but thirdly, he brings much glory to himſelfe by it*Pſa. 50.15 Pſal. 52.9. Iſa. 43.7. Rom. 4.2. 1 Cor. 1.20, 30, 31. Pſal. 51.4.: grace appeares Eminently glorious, in manifeſting it ſelfe in poore worthleſſe and graceles hearts: therefore it is Gods way to manifeſt power in weakneſs, to diſcover light in darknes, to anſwer unkindneſs with great kindneſs, and to declare his faithfulneſs to them who have dealt unfaithfully with him: herein God appeares a God, and not Man, and by it all fleſh are, and will be forced with great acknowledgement to give glory to him. Beloved friends, I ſhould now make uſe of this Concluſion, there being many ſweet refreſhments held out in it to poor weak and worthles Spirits, who are a returning to the Father thorough a ſence of their own wandrings. But I ſhall ſpeak briefly a word or two of the next words; ſo make uſe altogether, having ſpoken ſo largely already to the former words.
He fell on his necke and kiſſed him.
Theſe words are a Metaphoricall Expreſſion, but it holds forth aboundance of ſweetnes, as to the dealings of God with us. The word falling, implies the great Condeſcention of God to us; the words, upon his necke and kiſſing him, holds forth the ſweet Love, familiaritie, and communion with God. But to both theſe wee ſhall ſpeake very briefly; And as to the word falling, which as I told you holds forth Gods great Condeſcention to poor Creatures, in his diſpencing mercy and grace, you may cleerly underſtand it, that if you doe but Conſider, Firſt, what God is; and ſecondly, what God does; and thirdly, to whom he doth it: As to God,*Pſal. 95.3, 4, 5, 6. Deut. 33.26.29. Pſal. 97.9. Dan. 2.47. Job 35.7, 8 he is one ſingle Simple and infinite beeing, in whom all varieties of glory and good lives, from which fountain all good comes, unto which glory no addition can be made, all ſtands in need of him, but none can give a ſupply to him, he hath all in himſelfe, and there is nothing out of him any thing, but as it is made ſomething by what flowes from him. All power, Love, Life, glory, and Light, lives in him; he is over all, in all, and above all; this and much more might be ſaid of the Father. But the tongue of Men and Angels are not able to declare it.
Secondly, Conſider what he doth in his Diſpenſing grace and mercy to poore undone hearts; in which deſcription many things might be ſaid, but briefly thus; He is pleaſed to make*Rom. 5.6.8.10. Gal 4.5. Ezek. 16.5, 6. Epheſ. 2.3. Revel. 5.9, 10. Joh. 15.15. 2 Cor. 5 21 Phil, 2.7, 8. Slaves Sonnes, and to Growne them who in all their Lives endeavour to croſſe him: And as to Men he appeares to Cloud himſelfe, to Cloath them, and makes them who are Tyrants and Traytors, to become Kings & Princes, and to make them his boſome Companions, for whom he is willing to doe all, and from whom he will hide nothing: and Beloved, minde in what way God is pleaſed to doe it; he ſtoops to the weaknes and low capacity of the Creature, and doth communicate things ſutable to their capacity and ſpirit, bearing as you may ſee, Mark. 4.33. And he never comes, but he brings a power to beare aſwell as matter to be borne, a Capacity receiving as well as matter to be received. And further, take notice that all this he doth by bringing ſtrength into weaknes, and manifeſting Light in darknes, & cauſing the glory of his Love to ſhine & breake forth in our poore baſe loathſome forme, thorough which he doth breake downe all the corrupt fabrick that lives in mens fancies, & there places the Authoritie of his owne beames of Love & ſweetnes, wiſdome and meeknes, by which the Creature becomes a partaker of the Divine matter, 2 Pet. 1.
Thirdly, Conſider for whom he doth it, it is to a people that are altogether worthleſſe*Iſa. 61.1, 2 Iſa. 65.1, 2, 3. Epheſ. 2.3., they have not onelyonly been ignorant of him, but all along have endeavoured to bring diſhonour to him; they are not onelyonly one with, and carry on deſignes for the Power & Prince of darkneſſe, but they ſhut their eyes againſt the tenders of Light and Love; As you may ſee, Joh. 1.11. & Joh. 3.19, 20. They are ſo farre from being objects to attract and draw on Love, that they are altogether loathſome lying in their bloud, Ezek. the 16. the 5 and 6 verſes. Truly it is Endles to reckon up the Creatures nothingneſſe. Whatſoever may be ſaid of an Enemy, of a Traytor, of a Runnagate that ſpends all, and deſpiſeth every thing, and mindeth nothing but what may diſhonour God: Theſe are they whom God doth all this for, and that he waiteth all the day long for, and whom he in mercy finds, meete, and ſeekes, before they ſeeke him, Iſa. the 65. the 1 and 2. Nay he is pleaſed not onelyonly to doe ſo, but to wooe us and beſeech us to be reconciled to him, the 2 of the Cor. the 5. and the 20. Beloved, if you doe ſeriouſly weigh what hath been ſaid in theſe 3 things, you will ſee how much God Condeſcends to us in diſpenſing mercy and grace to poore wandring Spirits, and it may fitly be Expreſſed in this word falling, which holds forth the great Condeſcenſion of God, as well as the familiaritie of God: And he fell upon his neck and kiſſed him. Beloved, you may obſerve from thence this Concluſion:
Doct. That it is Gods way to bring all poore hearts, upon whom he caſts his favour, into a friendly and a neere familiaritie and communion with himſelfe, Joh. 15.15.
Jonathan and Davids love and affection and neere communion, was never more Expreſt then when they fell upon each others neck, 1 Sam. 20. Wherein did Joſephs love appeare more to his Brethren, then when he fell upon their necks, to manifeſt his love by weeping over them, and kiſſing of them, Gen. 45.14, 15. But farre beyond all this, doth God manifeſt his Love and ſweetneſs to poore broken hearts, falling upon the neck of the ſoule, kiſſing and embracing it, and bringing it into a deare and neere friendly communion with himſelfe: at your leiſure reade theſe Scriptures following, Cant. 2.4, 5. Cant. 5.1. Iſa. 61.10. Iſa. 62.5.
Now Beloved, I ſhould further illuſtrate this Concluſion, and ſpeak more largely to it, being that which is worthy of our minding, and worth our beleeving and embracing. I know all hearts that have taſted of this Love and Life, after the bitter pangs and throws of ſorrow & death, through a ſenſe of their wandrings from God, will freely acknowledge this, and declare a hundred times more then I can here expreſſe: But I having ſpoken largely of that which relates to this, in the former Concluſion, I ſhall briefly ſpeake a word or two of the Uſe of this and the other Concluſion, and ſo conclude.
The firſt is an Uſe of Information, to Informe us from what hath been ſaid in relation to theſe three laſt things, Viz. Gods ready running forth in mercy to minde and meet poore wandring ſpirits in their returnes to him; which is from the word Ran. 2. The great condiſcention of God in diſpenſing grace and merey, and in entertaining poore wandring ſoules, and that is implied in the word Fell. 3. The ſweet communion, and near and dear diſcoveries of love that are given out from the Father in their returnes, implied in theſe words, He fell upon his neck and kiſſed him: from whence we might obſerve many Conſectaries, and Concluſions, that might eminently preſent God in his dealings with us, and the high exaltation of the creature, who is enriched with theſe enjoyments. But I ſhall paſſe over all theſe, and make brief and plaine uſe of them, according to the dictates of God to my owne ſpirit, and that is to informe us of theſe things.
1. Of the great miſtakes of poor broken ſpirits, they apprehending by the Reaſon of their owne ſin, and unſuitableneſſe, that they have ſo provoked the Lord, that mercy will not be eaſily gained. O remember from what hath been ſaid, that God is not onelyonly ſweet, but ſwift in diſpenſing mercy, he runs, mercy being not onelyonly one with him, but the delight of him. Beloved, take notice, that he is more ready to imbrace you, then you are to beg imbracements; and though you can hardly goe, yet he runs; experience proves, that he that acts in a delight is more ready then he that acts to gaine a delight. O it is the joy and content of the father, thus to befriend poore broken ſpirits in their returnes, who have dealt unkindly and unfriendly with him. 2. It is to Informe ſuch hearts, who through an apprehenſion of Gods highneſſe, glory, and greatneſſe, apprehended with a ſenſe of their weakneſſe and nothingneſſe, apprehended ſo great a diſtance, that they thinke it is impoſſible that ever God and they ſhould cloſe: they ſee themſelves unable to come up to God, and they being ſo unkind and unſutable, that they dare not conclude he will come downe to them, and upon that accompt rather ſit downe fearing and trembling before him, then expreſſing faith in him. O know that it is Gods way, as in mercy to run forth in diſpenſing grace, in great readineſſe to meet us, ſo it is his way and delight to condiſcend to us: he it is that doth manifeſt ſtrength in weakneſſe, fullneſſe in emptineſſe, light in darkneſſe. O therefore let the apprehenſion of what hath been ſaid, take us off from all diſcouragements, as to our entertainment with God; and let us know and beleeve, though we cannot come up to God, God will come downe to us, and it is not our weaknes nor wants, that can or will hinder a poor nothing ſpirit from being ſomthing in him, who is all in himſelf, & all to us. 3. It is to Inform us of the ſweet inrichments that poor wandring ſoules injoy in their returnes, God falls upon the neck, and kiſſes them; that is to ſay, they are entertained, and brought into a near, and dear fellowſhip and communion with himſelf. O what can a ſoule deſine more, then to be made Gods boſome friend, his daily acquaintance, nay, his near and dear darling, unto whom he will give out kiſſes and imbraces, and they ſhall be daily his delight.
The ſecond uſe is an uſe of Comfort, and Conſolation to all poor wandring ſpirits who are carneſt in their Returnes to meet the Lord, yet their apprehenſion of the great diſtance from him, and the conſideration how much they are beneath and below him, doth exceedingly diſcourage them. O beloved, if this be any of your conditions, take notice for your comfort, what Scripture and Experience here declares. It is not our diſtance to him, or lowneſſe before him, or unſutableneſſe to him, that can hinder his diſpenſing of Kindneſſe, Love, and Grace to us,*Iſa 1.18. Iſa. 38.7. Iſa. 44.21, 22, Iſa. 43.25. Mat. 1.28. and he will not goe, but runne, and ſtand when we fall, but he will fall on us that we may ſtand by him, and not onelyonly entertaine our Requeſt when we come begging to injoy relation to him, but he will enrich us with a near and dear communion with himſelfe, falling upon our necks, and kiſſing us. O Beloved, I beg of God to give you power to beleive it, and as cheerfully to entertaine that, as that entertaines you. But no more of this Uſe, but a word or two of Exhortation, and ſo conclude.
3. And laſtly, Theſe are to exhort all ſoules that are againe returned, to conſider what hath been ſaid, and ſeing God is ſo tranſcendently carried out in mercy to mind us, let us be tender and carefull to owne him; and know, as grace tranſcends ſin, ſo ſin becomes tranſcendently ſinfull, in tranſgreſſing and neglecting the tenders of grace. At your leiſure carefully and candidly read theſe Scriptures, Heb. 2.3. Heb. 6.6. Heb. 10.26, 27. O they are ſad ſaying, I beg of the Lord that you and I may never be brought to juſtifie the truth by woful experience. O walk cloſe with God, and live up to his Loves, death is near them that live below that, doth God run with great readineſſe in mercy to meet and mind us? (O) what cauſe have we to run out to him, & keep neer him when he come? Is he pleaſed to fall upon our necks? let us fall at his foot, is he pleaſed to kiſs us? let us chearfully imbrace him, and what is commanded by him. Beloved friends, I beg of the Lord to make you ſenſible of what hath been ſaid, and not to mind the ſcorns of the world, nor the undervaluing expreſſions of ſome who ſeemingly profeſs God, as to a careful endeavour to walk cloſe with God; know it is not men, but God that you muſt mind, and conſider from the conſideration of the ſweet entertainment that poor ſouls in their returns to God, find with God; conſider, I ſay, what duty*Heb. 2.3. Pſ. 116.12. Rom. 12.1, 2 Tit. 2.11, 12.1 Jo. 3.2, 3.2 Pet. 3.11. that cals for, and know our time is ſhort, and our life too little to ſpeak out his love. There is much more to be ſaid to theſe Concluſions, and to this Uſe, but I ſhall ſay no more, but the Lord hand over the knowledge of this truth to you, from his own heart, that by the knowledge of it you may abide with him, from his abiding with you, which is the earneſt prayer of him that hath declared this, from what experience God hath made him find in his miſtakes in wandring, and from his unexpected entertainment in his returne.
FINIS.
End of the text · Paul Hobson, Treatise on Three Things (1653)