What sinne is in a Saints sence.

BEloved, those sayings are most sutable that flow from seeing, and those seeings are Saint-like when they flow from En­joyments: And whatsoever is said or seene and not upon that accompt, it may pro­bably profit the hearer, but not the speak­er; God by a providence hath cast mee amongst you after a large travell in a wildernes condition, wherein God hath made me travish all my former tracts and mistakes, in and under all Gods dealings with me, and my Actings towards him, God was pleased to carry me thorough [Page 2]Strength and Weaknes, thorough good Reports, and bad Reports, to honour and dishonour. In which Conditions I sometimes stood, and sometimes fell; sometimes my heart was raised up with some high Ravishments, which I judged Experiences, and at other times very low and in my selfe much lost. After all God hath been pleased thorough a sence of my owne unkindnes to bring my heart upon its knees; and to lay me very low before himselfe; but hath againe by a discovery of his owne kindnes and love Refreshed mee, and caused that which was made dumbe to speake; now that which is at this time most sencible in my heart to speake to you from what God hath spoke to me in my present Condition, is three things. The first is a discovery of the un­supportable Burthen of sinne when dis­covered by the light of Gods love. Se­condly, The restles resolution of a Saint, when he is Saint-like sencible of his with­drawing from God to turne to God. Thirdly, The gracious and sweet Enter­tainment the soule finds with God, when that he is brought home. And I shall de­clare it from three portions of Scripture. The first from Psalme the 38. and the 4^th verse; the second from Psalme the 11 6^th [Page 3]and the 7^th verse; The third from Luke the 15^th and the 20^th verse; but I shall begin with the first at this opportuni­tie.

DEare friends, this Scripture I have formerly viewed, and have formerly spoke some­thing from it, but I am now constrained to declare what God hath preached to mee; for he hath been plea­sed, thorough a discovery of my unsuta­blenes, and my unkindnes; by which he hath not onely broken my bones, but he hath left no soundnes in my flesh. I doe not meane by flesh fleshly nature, but all the fleshlines of my owne Righteousnes, by which formerly I refreshed my selfe with the sparkes of my owne perform­ance, and refreshed my selfe with the peace and tranquilitie I gathered from thence. But now, my wound is too large to be healed with such a salve: but no more of that, but to the words, and in them you [Page 4]may consider in generall an affirmation, wherein you may first consider the partic affirming, that is, David. Secondly, the affirmation it selfe, that is twofold; first, That his iniquities are gone over his head: Secondly, They were a heavie burthen, too heavie for him. Thirdly, You may consi­der the time when it was when God had shewed him so much of his own nothing­nes, that he had nothing left to live upon besides free love. There was no rest in his Bones, nor no soundnes in his flesh; by bones and flesh, wee are not to understand it naturally, but spiritually, and by flesh, we are to understand it in a double sense, according to these Scriptures: Galatians the 5. and the 19 verse, Gal. the 6. and the 12 verse, Philippians the 3. and the 3 and 4 verses.

Deare friends, wee might observe a Conclusion from the party affirming the affirmation it selfe, and the time when, and the manner how; but wee shall draw up all into one Conclusion, and that is this.

Doct. That sinne to a Saint like sencible heart is an unsupportable Burthen. In the pro­secution the Conclusion, observe these foure things: First, the proofe of it by Scripture. Secondly, Consider what sin [Page 5]is. Thirdly, What a Saint-like sencible heart is. Fourthly, The reasons why sin to a Saint-like sencible heart is an un­supportable burthen. First, The Scrip­tures to prove the Conclusion are these; In the first place, view the Text which cleerly Confirmes the Truth of the Con­clusion: Further see Romaines the 7 and the 24 verse; how Paul cryes out as a rest­les man under the sense of sin. You may further see, Psal. 51. the 1, 2, 3. and 4 ver­ses; Jeremiah the 3. and the 25 verse: Lamentations the 5. the 15, 16, 17 verses. All which doe discover how unsuppor­table the Burthen of sinne is to a heart that is Saint-like sencible of sinne.

Deare friends, wee need not much proofe to him that knowes it, as I am confident every heart that is acquainted with God, hath sufficient Experience of this to confirme it. The daily heart-breakings in that soule who is sencible of his owne unkindnes by reading Gods kindnes doth demonstrate it. But I shall adde no more but this; That heart which needs Confirmation of this truth with­out himselfe, and hath not a sufficient proofe within himselfe, his Condition is sad.

Secondly, let us Consider what sin is.

And in that Consideration wee will Consider three things.

• First, The nature of sinne.
• Secondly, The Concomitants of sin.
• And, Thirdly, The Effects.

First, What is sin: the Apostle tells you in the first Epistle of John the 3 Chap. and the 4 verse; That sinne is the Transgres­sion of the Law; had there been no Law, there had been no sinne. The variation from a Law is sinne. To speake out the nature of sinne is almost as impossible as to speak out the nature of God. For sinne in all things is contrary to God. Whatsoever you can say of Darknes, of Death, of Hell, and Devils, you may say of sinne. Sinne comprehends all, and is one with either. John in the Revelations tels us of the depth of Satans Temptation,Revel. 2.24 which Temptati­on peradventure is but the limbe of the least lust: Oh! what a depth is there then in the whole body! Whatsoever happines and glory is seene in Light, the contrary is found in Darknes: whatsoever content and freedome you finde in love, & Light, the contrary misery and bondage you finde in Death: but the perfections of all these miseries is comprehended in sinne as the body of them both.

That heart which is most sencible of [Page 7]sinne, is not able to speake out the nature of sinne. But I know that that heart which is Saint-like sencible of sinne, and doth see sinne to present himselfe as it doth so ugly in his owne eyes, thinkes sin can never be presented ugly enough, and especially because they see that in sinning they doe not onely crosse Law, but Love, they do not onely pierce paper, but the precious tenders of grace & love. Zech. 10. It is endles & boundless to Ana­tomize the nature of that, where not so much as nature dwels, but is inslaved by it.

Secondly, Consider the Concomi­tants of sinne.

There are many, but I shall onely pre­sent so many of them as it at present in my owne view.

First, Its that which drawes a darke Cloud over a mans eyes, and hinders him in his cleare beholding of God. Though a Christian hath never so glorious a view of divine Light & Love that lives in God, if God suffers that heart to be padling and medling with sinne and Darkness;Isa. 59.2. Psal. 30.7. Cant. 5.2, 3, 4, 5, 6. and then the heart goes expecting to view God as before, though God be as he was before, (an unalterable God) yet there is a thick myst drawne upon the eye, that he is like a man in a myst, and knowes [Page 8]not where he is, nor what he sees; just like a man whose eyes are fixed upon the Sunne, and there he beholds glorious ob­jects; than takes them off from that Sun, and looks upon the Earth; and then goes to looke up to the Sunne againe, his eyes dazell that he can see neither; (Though it is true) It is not the glory that we view in God that covers our eyes, but rather the thick myst that intercepts our view of that unchangeable object. And there­fore the Example of the Sunne in an E­clipse is more sutable; for the Sunne at that time doth not loose its glory in it selfe, but to us, our eyes being Intercepted by an Earthly substance.

Deare friends, If there be any that thinkes this Concomitants is not un­supportable; I will then appeale to that heart who doth not onely love to looke, but lives by looking upon Gods everla­sting Love. He will not onely say as the Philosopher did, who onely delighted in viewing the Sunne, who would often­times say to them that Intercepted the beames of the Sunne; You take that from me, which you cannot give to me.

But they will say, O take away sinne, which is not onely that which intercepts my view of that which is the comfort of [Page 9]my life, but it is Life it selfe. But I shall say no more to this particular, but this; O happy is that heart which is oft with God, and whose eyes are fixed upon that glory.

Secondly, It takes off a mans edge off his earnest desires after God: the comings in of Heaven is that which quickens, en­livens,Heb. 3.13. Heb. 12.1. and sharpens the Eye of a mans affections after God. And the Trading with sinne is that which deads and dulls a mans Spirit in his progresse towards God.Rom. 8.10. If you aske me the reason, it is this: The Injoyment of Heaven, is the Element of a Saints life; And there is in sinne a direct Antypathy. Take a fish out of the water, at first he may be full of mo­tion, but when he hath moved a little upon the Earth, the eye of his activitie is soone lost: And though a Fowle that can soare very high, yet if once it comes downe to the Element of water, it flyes very heavily: It is just so with a heart who is made able to fly high thorough the comings of Heaven; yet if once it pad­dles in the filthy poole of sinne, it be­comes like Pharaohs Chariots, whose wheeles are off. The sadness of which Consequence I leave to that heart which God hath made sencible what it is to [Page 10]live in Divine Loves as his proper Ele­ment. And what it is by sin to be made dull in his motions heaven-wards.

A third Concomitant.

Sinne alwayes brings horrour and ter­rour with it, not onely as the Cause pro­ducing it as an Effect,Isa. 57.2. but as the hand­maide, for it lives in the very nature of it. Sinne brings smiles in the hand, but frowns in the heart:Isa. 33.14. honey in the mouth, but bitternes in the bowels; and though wee doe not see it, and therefore wee thinke it not a Concomitant (yet it is so.) Lightning is seene before thunder, but they are both together; Its true, if men could heare the thunder before they see the Lightning, it is possible they might avoyde it, but there is a secret in nature preventing that: So there is as to the other a great mysterie in Divine pleasure. But I shall say no more as to this, but re­member when you see Lightning that Thunder will come, and that heart is constrained to say it who sees both.

Fourthly, and lastly, It so far darkens the heart, that it makes the heart to love that least which discovers sinne most: O this is a sad Concomitant, but it is so.Joh. 3.19, 20, 21. Truly sometimes it is with a Saints heart as it is with a young Scholler that [Page 11]hath play'd the Truant, he is afraid to goe to Schoole, and ashamed to go home, though he knowes not how to live a­broad: It is just so with a Saints heart, who hath dealt unkindly with God. And though he cannot live without God, yet sinne hath so duld his spirit, and brought such a shame upon his heart, that that which discovers God most, produces most sadnes and shame. It is in this case as it was with Adam, Gen. 3.8, 9, 10. When God called he was unwilling to make answer; At last said, I was naked, and therefore was ashamed. I need not minde that heart which lies un­der the sence of his unsutablenes what the meaning of that is. He knowes the frame of his owne heart, and the motion of his minde, while he was Trading with sinne, then he knowes he loved that least which discovered truth most, and loved that most which discovered sin least.

The third thing in order are the Effects of sinne, and they are these:

It disframes the heart from either har­kening to,Heb. 3.13. Mark. 6.52. or pleading with God, nay it makes the heart uncapable of performing any duty savourly that he owes to God, his heart is as it were benumbd, and his language lost. O what sweet Exchanges of language that doth flow from that [Page 12]heart where God lives, and sinne dyes: and how savourly doth a Saint speake out God and Heaven when he lives sen­cibly in that Light, but when there is any withdrawings from his dayly Commu­nion with God and Heaven; come to a heart then, and you will finde him very unable, either to say, or doe, especially when his Light is Eclipsed by some tra­ding in Darknes.

The Effects of sinne is not so in all; for those men that are onely professors, and act duty in a bare forme, and speake by art, they are not capable of these alte­rations of the frames of the Spirit, in be­ing framed and unframed upon this ac­compt wee are a speaking off, and all times are alike to them, unless it be when nature is made drunke with sinne, and so hath lost his abilitie and art to move in Religion, so as to cover vice with seem­ing vertue; but I shall say no more to that.

The second Effect in sinne.

It brings the heart not onely to que­stion his Interest in God,Matth. 26.70.72.74. but to question God in his truth: O this is a sad Effect, often seene, but seldome sencibly seene. The nature of sinne is to endeavour to cloud Light, though it cannot conquer [Page 13]it: and if there be so much of the Dictates of Light left in the heart, as to tell, it doth not doe well to deale so unkindly with God. The Devill then begins to worke, to make the soule question his propriety in God, and so goe from him; If that will not doe, then to question God, and truth, and by that to undervalue him: and as much as in us lyes to shut out of doores all dictates of Divine Light that doth any way invite the heart to return: O that heart which is in this Condition is much to be lamented; and I feare there are too many in these times.

Thirdly,Mat. 5.6, 13. Trading with sinne places the heart in a Station and Condition wherein the sweet Riches of Light and Love, runnes not into. It is true, God dispensing grace, makes sinners Saints, and so finds them in sin when he comesEzek. 16.6.: but for Saints to run out in the practise of sinners,Rom. 5.8. they goe beside the Rivers and Streames in which God was pleased to refresh and make fat their hearts. Though it is true, some of Gods people which run wantonly from God, doe for some­time Live in that wantonnes, upon some of the Reliques of their former Injoy­ments, so long as they will last, which is but a little time; for then they must Live [Page 14]upon huskes wish the Swine,Luk. 15.15 16, 17. till they are brought to Returne to their Fathers house: O that all who have wantonly strayed in their hearts from their Fathers Streames, wherein they were Refreshed, as with marrow and fatnesse, would now consider where they are, and that so long as they sit downe in the practise of sinne, they Live not neere the Injoyments of Saints.

Fourthly, Sinne brings shame upon the soule, and most when the heart is neerest God. A Converted sinner is brought home to God with much shame, seeing himselfe look so unlike God when he is brought before him. But a revolted Saint when recovered hath much more Cause of shame. Jer. the 3 Chap. and the 24 and the 25 verses, for God hath more ground of lashing and wounding such a heart; for he can tell them not onely of lying in their bloud in the day of their nativitie, but of their destroying and spoyling the Earerings and Jewells he bestowed upon them: As you may see in the 16 of Ezekiel, beginning at the 10^th verse, and so to the end of the Chapter. It is impossible to expresse how much the heart of a Saint blushes, and what shame covers the Spirit of a soul that hath gone [Page 15]astray from God, when it is brought a­gain to look upon the old wonted loves, and to minde againe his happiness in Gods heart. He is then like the Publican,Luk. 18.13 dares not looke up to Heaven; or like the Prodigall,Luk. 15.19 who desires to be but a ser­vant. Let me speake but this one word or two to them who have wantonly gone from God, and now delight in sinne.

Did you know what shame will ac­company your Spirit, if ever God brings you home, it would much imbitter that seeming sweetnes you gather from sinne. There are many Effects of sinne, but I shall reduce them I meane to speake of to these two heads.

• First, Sinne is injurious to God.
• Secondly, It is injurious to a Man.

First to God,Job 22.2, 3. but in that consider this Caution, God as God, can neither be in­jured by us, nor receive any addition of good from us: but when wee speake of Injuries, wee are to looke upon God in his administrations or appearances to­wards us, and so God may be said to be Injured,1 Sam. 2.30 and to be honored or dishono­red, and in that sence the Injurie to God consists in these things.

First, It clouds his glory amongst men, especially the sinne of Saints: The Light,Rom. 2 23, 24. [Page 16]Life, & Love of God in Saints are beames of that divine body, they are sparkes of that fire which purely lives in God: and when this Light and Love appeares in a Saints life, they are said to glorifie God, and to cause men that view them to see their good workes, and to give glory to God, Mat. the 5.16. But when the lives of the people of God are full of darknes and sinne, they doe exceedingly Cloud the beames of Gods beauty (as to men) Like the Clouds in the Aire which cover the Earth from beholding the Beautie of the Sunne.

Secondly, It denies the Authoritie of God, for a man that is a member of a Common-wealth not to conforme to the Lawes, doth deny the Authoritie there: and so those soules that acknow­ledge themselves related to God, and yet in their lives doe practise things contra­ry to God; theyTit. 1.16. Jude 4. doe deny his Autho­ritie.

Thirdly, Sin doth as much as in it lyes bindeJer. 5.25. and hinder the goings out of God in his Love to doe us good: as you may see Isaiah the 59.2, 3. It is true, when God will arise in his Majestie in glory, sin is drove out before him, and expelled by him, and no sinIsa. 1.4. can hinder him: but [Page 17]sinne tends and doth what in it lyes to oppose the goings out of Divine Love, and in that sence he is said to be hinde­red.

Fourthly, It brings blackness upon that beauty which God delights to view, God loves a soule so as to beautifie him with the beautie ofEzek. 16.14. himselfe, and then he delights to viewCant. 2.14. that beauty: but so far as any of the people of God doe trade in, or medle with sin or darknes, so far they draw a dark Cloud over, and throw dirt in the face of this beauty. As for the In­juries that sin doth to the people of God, it may be reduced into three heads.

• First, It is Injurious to him as he is a Christian.
• Secondly, As he is a Member of the State.
• Thirdly, As he is a Master of a fami­lie.

First, The Injuries that sinne doth to the people of God as they are Christians, I have already spoken of, and therefore shall say no more, but onely speake a word or two from the two Latter.

Secondly, Sinne is Injurious to a man as he is a member of the State, thats cleer­ly demonstrated in many mens practises. What is that weakens the heart and tyes [Page 18]up the hands of many men in Authoritie from suppressing of sinne, but the guilt of sinne in their owneRom. 2.22, 23. Consciences; how is it possible for any man in any office to be zealously carried out in suppressing of unrighteousnesse, when they themselves are unrighteous? Can a drunkard punish drunkennes, or a swearer, punish swea­rers, or an oppressor, punish oppressors? but as they are constrained to it, either by an overruling hand of providence, go­ing beyond them, while it makes use of them: or els the necessitie in their Im­ployments constraine them to it. But such doing is done very coldly, with a faint heart, and a weake hand, vice rather finding out their Authoritie, then their Authoritie finding cut vice: but such A­ctions are not honorable to the Actors in Gods sence, though the Action may ad­vance them among men.

It is true, Providence sometimes puts on2 King. 10 8, 9, 10.1.14. Isa. 10.5, 6, 7. guilty men to suppresse and subdue guilty persons, and unrighteous things: but then providence doth it in going be­yond them: As hath not Experience pro­ved that many men have done that which when it was done, it appeared in their owne eyes, and others, to be very righte­ous: yet it was so far beyond them that [Page 19]they themselves had been Instruments to occasion the taking away of the lives of many honest hearts for the standing for the same things but the yeare before. If you aske me the reason why sinne hin­ders men in suppressing sin, my answer is this:

First, Because it takes away much of the face of Authoritie in the party puni­shed, by his knowing the party punishing to be guilty of the same thing.

Secondly, It doth weaken the spirits of a man when he lies under the guilt of that which he is punished for, all his pro­secuting doth but pierce into his owne spirit, and all his stirring doth but rouse up guilt in his owne heart, and all his rubbing, doth but rub upon his owne soare, which doth much kill, disturbe, and disquiet his owne spirit, which cau­ses many men in Authoritie when they are a punishing, to wish they had not knowne it; and they are apt to curtayle and lessen it, if not cover it: And all this is occasioned as a fruit of sinne, from which wee may observe thus much:

That none are like to be good Com­mon-wealths men, but they that are godly and honest men; for them that have a chiefe Authoritie in the State, or in [Page 20]Counties, or Parishes, can never suppresse vice vertuously, if themselves are stran­gers to vertue, and practisers of vice. In the close of this, remember but this Scripture, Prov. the 28. and the first verse; The wicked flies when no man pursues, but the righteous is as bold as a Lyon.

Thirdly, It is Injurious to a man as he is a Master of a familie; and that thus; It binds him up in Exhorting his familie, to walke holily, when he knowes that his familie knows that he himselfe walks unholily; or can he reprove vice, when he himselfe is vitious? No, he cannot do it; If it be, it is very cold, poore, & emp­tie. The guilt in their owne hearts, pro­duced by their unsaint like carriage, doth exceedingly straiten their hearts, and tye their hands, not onely to themselves, as reproving and correcting, but also to their familie reproved and corrected; for at the very best, their familie, who are sen­cible of their evills will judge it as the Devill correcting sin. Therefore in the close of this, let all that desire to be pro­fitable in their families, in suppressing evill, and encouraging good. Let them first shew it in their1 Tim. 6.2. Mat. 7.5. practice, before they first shew it in their power. But I shall say no more as to the Effects of sin, though [Page 21]there be many more; but I shall come to the reasons, why sin to a Saint-like sen­cible heart is an Insupportable Burthen, and the Reasons are these:

A Saint sees that sin hath brought him into a Condition so bad, and so low, that himselfe with all the world cannot recover him.Act. 2.37 Act. 16.30. Job 7.20. If a Christian had any cre­vis to behold helpe besides Christ, he would have some way to uphold his heart, and inable him to beare his bur­then without going to Christ, but sin is so large, and so broad, and so full of weight, that it sincks all things under on this side of Heaven, which goe to beare it: (And this a Saint sees) and therefore sin to his heart is an unsupportable bur­then.

Secondly, Sin takes away the ground of patience, and therefore unbearable, and that it does; why? because though there are promises to beare all oppressi­ons, yet no promises to beare the practice of sin. Therefore my former thus:

That Condition which is without pro­mise is unbearable; but the practice of sin, as the practice of sin, is without pro­mise (Ergo) Gal. 3.29

The third Reason which makes sin so unreasonable, and so unsupportable to a [Page 22]Saint-like sencible heart, is because he sees that sin is not onely aRom. 7.11. lye in speak­ing that which it will nor cannot doe, but whatsoever is contrary to sins pro­mise, is brought upon him. Contradicti­on in Expectation works distraction, but no where so unsupportable as the busi­nes of sin, for there is no contradiction like that: It expects joy, but beholds sorrow; it promised Light and Life, but behold Darknesse andRom. 6.23. March. 24.50, 51. Death.

Fourthly, That which makes sin so unsupportable to a Saints heart is this, though it be the last, it is not the least, It is this;

That Light and Love which discovers a mans sins to him, and by it his Lost Condition, it doth sweetly make up his Losses, by supplies from it selfe, that makes the soule in seeing sin, to see that it hath not onely sinned against Law, but against that Light and Love which disco­vers andZech. 12.10. Luk 15.21 Isal. 51.4. supplits: And for a heart to see that he cannot lye safely no where but in the Fathers Love, and for him to Reflect upon himselfe, and see how much not onely below, but contrary to that Love he hath lived in: Oh! how much doth this breake the heart, and wound the spi­rit: I leave to that Soule that after all [Page 23]his owne unkindnesse hath now all his Refreshments from the sweet Incomes of the Fathers loving kindnesse, he can­not choose but there see to the continua­tion of the Fathers nature as he is the Father: yet the want of his owne as he is a Childe, and he cannot but see how much hee indeavoured to kill that by which he now lives: 'tis impossible to de­clare how much the Reflection of this Love doth kill and Crucifie a Saints Spi­rit. The knowledge of which doth make sin to be unsupportable: but no more of the Reasons, but a word or two of use.

The first Use

Is an use of Information, to Informe us of the miserable Condition of those who make light of sin, If sin be so un­supportable to one that is made alive, sure these people must needs be dead.

But some will object and say, They blesse God they see sin, and they conceive sin is cast out, and subdued in them. In this there may be a very great mistake, for men may see sin, and yet not Saint-like sencible of sinne. And in some the Devill is said to goe out, when he is not Cast out; according to that Scripture, Matth. the 12.43, 44, 45. But know this, sin be onely gone out, and not conque­red, [Page 24]it will Returne againe, according to the same Scripture, and if you see sin, and not Saint-like, you may see it and be sen­cible, and yet nothing. As Pharaoh, Cain, and Judas, &c. And therefore for feare of mistakes, I shall propound two que­stions, and give my Answer to them, according to what Experience I have found in the like Case.

The first question is, What the diffe­rence betwixt a Saint-like sence of sin, and the sence of sin a man may have, and be nothing.

Secondly, What are the demonstrati­ons to discover that sin is not onely gone out, but cast out?

To the first.

The difference betwixt a Saint-like sence, and a bare seeing; lyes in these things.

First, Where it is really Saint-like, it is alwayes sencible of that most, which is by men seene least:Rom. 7.24 Psal. 51. [...]0 Jer. 17.9. I meane the empti­nesse, barrennesse, basenesse, and unsuta­blenesse of its owne heart. But others who are Judas-like, are sencible of that which men see most: If they are but con­formable to what is without, they are never troubled for what is within: but he that is made sencible of sin by the [Page 25]comings in of grace, he is so sencible, if God should cut off all dead branches without, yet that will not satisfie him so long as there is an old Coare within, but he will cry out as Paul; O wretched man that I am, who shall deliver me from this body of sinne.

The people of God know that Actions without are but branches (though they oppose that) yet they minde the body most which is the uncleane fountaine within, and therefore you shall alwayes finde them crying out of an unsutable heart, quite contrary to others practice, who will sometime complaine of such unsutable and sinfull acts: but at that time they will say, they have a good heart, and a good desire, (alas, can the streames be foule, and the fountain cleere, thats impossible.)

Secondly, A Saint-like sencible heart when it is most sencible of pardon, its most earnest for power, quite contrary to the other: which never cryes for power, but when it is sencible of a want of pardon: and if any thing comes in the Imagination to prompt phansie, so as to cause any conceit that it enjoyes pardon; it is then not more but lesse earnest for power, and so their appre­hensions [Page 26]of Liberty, doth immediately beget Loosenesse. But that heart which is Saint-like sencible of sinne, the more God discovers pardon, the more they are earnest for power, for all the discoveries of Gods love to such a heart bindes up the heart more in Gods love, and the sence of his kindnes produces double indearments of their hearts to God.

Thirdly, A Saint-like sencible heart is alwayes as thankfull to God for power as he is for pardon:Rom. 7.25. 1 Cor. 15.56, 57. nay I dare say, that that heart which ever was really wound­ed thorough the discoveries of his owne darknesse by the comings in of Gods Light, thinkes it selfe so much bound to heaven for any sin as well as pardon, that when he doth enjoy any power, he is with as much Light and Love carried out, to blesse God for that mercy as he is for pardon: quite contrary are other hearts, who see sin, but not Saint-like, they have some carryings out sometimes, to acknowledge mercy in pardoning sin, but at that time they are cold in begging power: nay, if they could see into their owne hearts, they would see that they had a heart that would thinke it a mer­cy to Enjoy pardon of sin, and with it Liberty to sin, not lesse but more.

Fourthly, Those hearts which sees sin Saint-like, their sorrow for sin doth very much swallow up the sense of dan­ger: but others that are onely sencible of sinne by the Convictions of a Law, without the Comings in of his Love, they through the sence of danger are so swallowed up in horror, that there is hardly any roome for a godly, or a Gospel sorrow. Deare friends, if God would give us hearts to minde our hearts in this thing, wee should see very great mistakes in Relation to this godly or Gospel sorrow; but I shall leave that, knowing all soules that live with God see the difference of that in their owne spirits: And to make others see before God gives them Eyes, it is impossible.

Fifthly, A Saints sence of sin makes him run not lesse but more to God: The other mans sence of sin makes him run not lesse but more from God: The one runs like theLuk. 15.19, 20. Prodigall Sonne to his Fathers house, or rather his Fathers heart: The other is farre from it, but it rather causes him likeMat. 27.5. Judas to run to the place of Execution: Truly in this there is a very strange Paradox: that Light and Love which comes into a Saints heart, doth not onely discover [Page 28]sin, but produce much shame upon the heart, upon the sence of sin, and most when it drawes neerest God: yet the soule cannot chuse but run to God, and is never well but when it is neerest God.

Sixtly, A saint-like sence of sin is alwayes so strict upon his watch, to pre­vent sin, that he feares the appearances of sin as well as the power; but another heart is not so, but no more of this, but to the second question, to demonstrate the difference betwixt sins going out, and sins being cast out.

First, If sin be cast out it alwayes leaves an awfull feare and care behinde it: but if it onely went out, it leaves a man very secure, as you may see by the Text, Matt. the 12th. and the 45. verse.

Secondly, That heart which Christ hath conquerd in, and cast out sin for, when it is sensible, it is (not lesse but) more humble, and it must needs be so, for that Light, and Life that did conquer sin, and doth discover sin, doth dis­cover to the heart its unsufficiency, as before to subdue sin, now again to keep under sin, that the soule cannot chuse in that sence but lye very low: But its otherwise with that heart where sin [Page 29]onely went out. They thinke highly of themselves, and are apt to sacrifice to their owne nets, or like the Pharisee, Luke the 18.11. I thanke thee that I am not as this Publican, but alas, it is not so with a heart that is sencible of sin by the commings in of Christ, he judges himself the worst of Creatures:Psal. 22.6. Eph. 3.8.

Thirdly, If sin be cast out, the Light and power that cast it out teaches that soule to leane more upon Gods power, and to goe lesse upon his own Legs, but it is not so with the other.

Fourthly, That heart which sin is cast out of, and doth not goe out, is so sen­cible of what is done for it: that it doth not onely lye low before God, and feare the appearances of sinning against God, but it is much carried to blesse and give glory to God:Rom. 7.25. 1 Cor. 15.57. But where sin onely went out, that man is not wounded tho­rough the sence of his own sin and weaknesse, so as to give glory to God, for any victory over sin, but rather minde his own Industry and strength, and attributes much to his owne care, but little to Gods kindnesse.

But I shall say no more in answer to those questions, but another word or two of some other uses, and so con­clude.

The second use is an use of advise to the people of God, by any meanes to beware of sin; I might use many Argu­ments, but I desire you to minde what I have said before, and doe not onely consider, how unsupportable a burthen it will be, and how much it will wound you, when the Lord causes you to re­turne; but consider withall these things following.

First, Consider the nature of sin, how low, base, and unworthy a thing it is: you shall never see what it sayes, unlesse it be in the last pangs, when God makes it speake out its own nature, and that is death and darkness.Rom. 6.21. Mat. 24.50, 51.

Secondly, Consider how much it is below a SaintsHos. 14.8. spirit, nay, the truth is, if you consider sin well as Sin, it is be­low the Reason of a naturall man: tis so poore, base and Ignoble, that Reason in a naturall man, were his eyes but open in his own Reason, he would kick it out of doores: It is a meere Jesuiti­call Tyrant, speaking faire to accom­plish its owne ends, and by it to bring the Creature to slavery and bondage. The truth is, if the people of Gods heart were often with God, and fed upon those glorious, noble and divine injoy­ments: [Page 31]Sin would not finde so easie an entertainment in their hearts, but they being so often abroad, and so little at home, I meane in their fathers house, or rather in his heart, is that which occa­sions many slips and falls, by harkning to those deluding Intisements, which afterwards will appear to be an unsup­portable burthen.

Thirdly, Consider most of all against whom you sin; It is not onely against Law, but against Love, and against that deare Love which is your life: Truly, if the people of God had alwayes power from God, to consider how injurious and unkinde they are to Gods heart, when they shake sin by the hand, they would have much more Resolution against sin, and say as Ephraim, What have I to doe any more with Idolls? Hosea the 14. chap. and the 8. vers. or say as Joseph, Genesis the 39. and the 9. How can I doe this and sin against God, or as the Apostle saith, Roman the 6. the 1, and 2. I know it is not in the Creatures power to minde it selfe, but I am sure when God gives power, it is a great advan­tage to us and disadvantage to sin, to weigh well the great opposition sin makes against the Comings in of Di­vine [Page 32]Loves, nay, how much it wounds the Lord Christ afresh: Some thinke that the worst that even sin did was to bring Christ upon the Crosse: but I must tell you, though that was great, yet know also that every time the people of God sin,Heb. 6.6. Heb. 10.29. they doe as it were crucifie Christ afresh, for Christ is as really crucified within us, as he was upon the Crosse for us: and therefore every time you sin, know this, that in your owne soule, you accuse, you arraigne, condemne, crown with thornes, spit in the face, and smite with the hand, nay, pearce and wound that dearly beloved unction, that is come downe from God, and truly had we but power to consider, that indeared Love and Life that from God speaks to us, nay, that woes and in­treats for Entertainment with us, not to adde to it selfe, but to advance us, undoubtedly such thoughts would much conquer us, and sin in us.

There are many other motives, but I shall leave them, onely take notice, it is dangerous to be a Dydimus, not to beleeve till you feele: Take notice of this from what my soule knowes, that sence will be very sad, and the rather, because there is no Reliefe when you are wound­ed, [Page 33]but in that you have wounded, by that which wounded you; oh! what will you say when you come for Reliefe from that deare heart: and to draw life from those sweet Loves, that you did no lesse then throw dirt in the face of; oh! if there be any of the people of God, who are so farre deluded as under the notion of Liberty, are run into loos­nesse: oh! I beg, nay I would beg with teares for them, to consider from whence they are fallen, and to remember their first Love, Revela. 2.4, 5. It is possi­ble some may be made so unsensible by their wanton sinning, as that they may make a jest of these sayings: As for such spirits I shall leave them, de­siring to see my selfe in them, and so rather conclude with mourning, then to spend time in dispute with all the objections that such may bring, and shall onely give answer to two or three objections, which are more common and accustomary, yet like deceiving.

Object. How can this be, when as the Apostle Saint John in the first Epistle 3.9. saith, he that is borne of God cannot sin?

Answ. In my answer to this, I shall not trouble you, in rehearsing how often [Page 34]the Devill hath presented we with this Scripture, to perswade me that the peo­ple of God cannot sin, but my answer to this Scripture is briefely thus.

The same Apostle in the same Epistle, chap. 1.8. verse, saith, that whosoever saith he hath no sin is lyar and deceives him­selfe; Therefore he doth not intend but that the people of God, may and doe sin, but it is true that in them which are borne of God; in them I meane that Saintship or unction, or anoynting, or spirit of life which comes from God, and is one with God: that doth not nor cannot sin: 'tis true, it cannot sin, because it is borne of God. We may as well say, we can turne Heaven into Hell, and turne light into darknesse, as to turne that into sin (or that to sin) no, deare hearts, that is of another nature, that's Gods little one: that is placed in us to justifie Wisdome,Mat. 11.19. and to condemne folly: and to breath out Love and Light in opposition to darknesse, and 'tis so far from being capable of joyning with sin, that its proper worke is to arraigne, accuse, and condemne the old man, which was in Paul, though he was a childe of God, Rom. 7.20, 21, 22, 23 verses. Now [Page 35]this unction,1 Joh. 2.20, 21. or this thing borne of God gives us the denomination of being the children of God; but though it is the power of God in us to kill sin, by the nature of it selfe; yet it never did nor will turne sin into grace: nor yet manifest so much in this life as to fill Saints with grace, and free them from all sin, but they must have some Canaa­nites and Hittites in their hearts.2 Cor. 12.7.

Now the people of God is a generall tearme, and envolves the whole person either men, or women in a Scripture-sence; but that generall doth include at a new, so an old Man, and both in one subject;Rom. 7.21, 22, 23. The one to be pulled down, and the other to be exalted; one to dye, and the other to live (for it is Life) now when the Apostle saith, that which is borne of God, cannot sinne, he intends that principall of Life which lives in us, and doth not include the whole man: and when he saith, he hath no sin, he deceives himselfe and is a lyar: he intends the old rotten Man in our forme, which is in us, and as to our fleshly part is one with us.

Object. Where there is no Law there can be no sin, but the people of God are by Christ freed from the Law, and [Page 36]if freed from it, then there is to them no Law, if no Law, then no sin.

Answ. That Christ hath freed be­leevers from the Law, the Scripture is cleare: but that Christ which hath freed us from a Law, hath given a Law to us, which he calls a new John 13.34. 1 John 2.8. Commandement: but as the Law was in the hand of Moses a condemning and a killing Law: so Christ hath freed us from it, and as it was meerely considered without us, and not wrought in the administration of the Law, in that sence we are free from it:Rom. 18.4, 5. yet take notice that we are under that Law, that doth engage a close walking with God, and though God hath been pleased to write that Law within us, yet know it is suitable to that Law which is without us: I must confesse in some sence, it is improper to say a childe of God as a child of God, a Christian as a Christian, to be under the Law; and why? because the Saintship of a Saint, or that in us which makes us, or gives us the denomination of Christians, or Gods child is made up of the Law, and is Law it selfe, and is no further under the Law, then a Law is capable to be under it selfe. That holinesse, purity, spirituality, that the LawHeb. 8.10. without us [Page 37]presented to us, is now wrought in us, and so the power commanding, is the power Conforming. Now whether this be any ground for Loosenesse, I leave to any soule to judge, or whether this be not much more binding, and admits of no Liberty to a loose walking, but en­gages muchRom. 7.6. more.

Object. If the Law be within us, what need we minde any thing that is without us?

Answ. 1. The Law within us is not contrary to the Law without us, as I told you before, if you looke upon it in a gospell-sence, thats to say in the hand of Christ (for the heart and hand is both one) and any Lawes relating to Religion in another sence, we are not to minde as being bound to it.

Secondly, But the Law in a Gospell-sence, soules that lie in the life of that Law cannot chuse but love it, as a glasse to looke upon that which by its Light appeares lovely; I meane holinesse and Righteousnesse, which is one with the delight of God.

Thirdly, I shall give no further an­swer to this last objection, but onely thus, to tell you from what experience I have formerly found, that it is a great [Page 38]signe of a heart thats sick, when it en­deavours to draw tolerations for Loose­nesse, from a discourse relating to a Saints Liberty. Deare hearts, let me conclude with this, that that soul which is really acquainted with his Liberty from Divine Love, is so swallowed up, and so conquered by it, that its never in its proper course, but when it lives up to that Love. And his being un­bound to the Law, in that sence which before I exprest, doth not admit of act­ing loosely,See Rom. 6.1, 2. but acting Lively, as you may see: Gallat. the 2. and the 19. verse, I thorough the Law, saith Paul, am dead to the Law, that I may live to God: so his freedome was not the cause of his dying to God, but living to God: but no more of this use. The next use is an use of comfort to the people of God, who groane under the burthen of sin.

If sinne to a Saint-like sencible heart be an unsupportable burthen, then it is a discovery of a Saint like sencible heart, when sin is thus a burthen to it: Deare hearts, though it be sad to lie under the sence of sin, yet it is ten thou­sand times sadder to sinne, and not be sencible.

Truly though the heart be wounded, [Page 39]yet those stripes God will heale,Mat. 11.28. Matth. 5.3, 4. and they are but deare lashes of his Love, in bringing out the soule into a fur­ther injoyment of Life, and if any soules have cause to rejoyce, tis them that mourne, and for your comfort consider these things.

First, God is more ready in Christ to take off the burthen, then to lay it on, see the Prodigall, Luke the 15. and the 20. When the Prodigall did but come, the Father ran and gave him ease, be­fore he discovered his burthen: truly did groaning hearts know, how much theJer. 31.20. Isa. 63.15. Bowells of God earnes to­wards them, and how freely Christ is held out to them, and how sweetly God in promises runs out for them with freenesse, to give out himselfe to them: It would much refresh them: doth Christ come to save? it is not the Righte­ous Mar. 9.13. Luk. 19.10. but sinners, Doth God justifie? then it is the ungodly, Rom. the 4.5. Doth the Father make a Feast? It was for the returne of a poore Prodigall; Doth the Heavens rejoyce? it is for the returne of the lost sheep. Truly the peo­ple of God never mourne as sinners, but then God rejoyces over them as Saints.

Secondly, Consider not onely the readinesse of God to take off the bur­then, but the freeness of Christ to bearIsa. 63.3.2 Cor. 5.21. Phil. 2.5, 6, 7. it: As upon the Crosse, where he wil­lingly submitted to the lash of the Law, and the frownes of Heaven for the sins of poore undone Creatures: so he doth also call upon poore hearts opprest under the burthen of sin, to exercise faith in entertaining his tenders: to ease their burthens, and to give them rest: Matt. the 11. and the 28.

Thirdly, Consider that thy conditi­on is not alone, all that God will crowne he thus crosses, and all he makes to live, he thus crucifies, and all he heals, he thus wounds;Isa. 40.4, 5. Isa. 61.1, 2, 3. and therefore when thou art most under the burthen of sinne thinke of David, not onely in this text, but in the 51 Psalme, and in many other places, where he cries out as a man undone, so did Paul, Rom. the 7. so did Jeremiah, so did Esay, saying, Woe is mee, for I am undone, being a man of unclean lips, Esay the 5. and the 6.

Fourthly, Consider it is Gods way, not onely by Light to discover dark­nesse, but by discovering Darknesse and Death bring thee to Light and Life; Therefore under the Cloud looke to the [Page 41]Conclusion, and behold Light: for though there be darknesse in the habi­tations of Aegypt, there is Light in the dwellings ofExod. 10.22, 23. Micah 7.8. Israel; my meaning is, though there be trouble and darknesse in thy Egyptian heart, yet there is e­nough Love and Light in the bosome of Jesus, which is the place of rest for the Israelites of God to dwell in.

Fifthly, Consider, That though God in thy eyes seemes to frowne, yet know that they are but the beginnings of his smiles. And though in thy eyes he hath seemed to withdraw himselfe, yet know it is but for a moment, and he will meet thy heart with everlasting kindnesse, Isaiah the 54. and the 8 verse.

Object. But alas my trouble hath been very long, and therefore I feare it is not that burthen which God is so ready to remove, which makes me thinke my heart is not Saint-like sencible.

Answ. To which I shall answer thus; That it may seeme long in our eyes, yet if it be Gods time it is not long, Isa. 54.8.

Secondly, Consider that though wee have stayed long waiting for Heaven: Heaven hath stayed longer waiting for usCan. 5.2. Isa. 30.18..

Thirdly, Know that it shall not a­bide one houre or moment longer then to accomplish Gods1 Cor. 10.13. 2 Cor. 4, 17 end: and though it seemes a losse, that losse will be a great gaine.

Fourthly, Though thou hast stayed long, thou art not alone. David groaned so long till his bones were broken, and there was no soundnesse left in his flesh: so when God hath destroyed thy strength, and thy selfe Righteousnesse, which Paul calls flesh, Philip. the 3. He will then come and not tarry.

Object. But alas I cannot thinke it is with others as with mee, for my sinnes are not onely sinnes before Conversion, but I have often withdrawne from God since.

Answ. Was not the Prodigall Sonnes Condition so? was it not so with Da­vid, which I desire you to Consider, and other two or three Scriptures, which God was pleased to speake much Com­fort to my heart by: As Jeremiah the 3. and the 1. and so on; God sayes in the first verse thus much; That if a mans Wife be put away for Adultery, he will never returne; But, sayth he, you have played the harlot, not with a few, but many, yet Returne unto me: and gives them this [Page 43]Argument afterwards; For I am married to you; and againe and againe three or foure times, he sayth, Returne unto mee, for I am thy God. And these Intreaties were exprest to a people that were fallen from God: and he speakes to them before they Returne, that they may returne. If there were such heart-earnings after them be­fore they returned, what deare affection was and is exprest, when a soule doth Returne. Deare friends, at your leisure Reade over the 26 of Ezekiel, the begin­ning of the Chapter discovers Gods great Love to them when they were in their bloud: and how he brought them home and beautified them with his owne beau­ty, that was a time of Love. In the mid­dle of the Chapter, he discovers how his people had run from him, and given their Jewells unto harlots, and gone a whoring from God, not onely once but againe and againe. Now in the lat­ter part of the Chapter, verse the 59. he declares that he might doe by them as they had done by him; yet in the 60 verse, he tells them he will not, but he will Remember his Covenant, and know further for thy Comfort that he speakes this not to a people that were ashamed, but to a people that had dealt unkindly, [Page 44]and sinned, that so they might be asha­med. So then if God hath discovered thy sin, and made thee ashamed, (know) that he is not lesse carried out in kind­nesse to imbrace thy heart, though per­adventure at present thou see it not; ac­cording to that in the 11^th of Hosea and the first verse.

Object. But that which sads my heart is, the longer I live, and the more Light I enjoy, I yet still see not lesse, but more deadnesse, darknesse, and basenesse in my owne heart.

Answ. In my answer to this objection, Consider these things.

First, Thinke it not strange, for this is a truth, that all Saints finde by Expe­rience, that the more they enjoy disco­veries of Light from God, the more un­kindnesse and darknesse they see in them­selves,Job 42.5, 6. Isa. 6.5. and it must needs be so. The darker the roome, the lesser the filth is discovered; The brighter the Sunne, the more prospectious the motes, and where the beames of the Sunne give out them­selves, as the flowers give out their sweet smells; so the dunghill gives out his noysome smell: so the more the Sunne of Righteousnesse doth arise in us, though the graces in us flowing from [Page 45]him, doe give out their sweet odours in their ready giving way to him; so the noysome appearances, and the ugly shapes of the old man doe appeare the more; as Paul tells you, Rom. the 7^th and the 9^th, That when the Law of the Spirit, or the Law of grace came, sinne re­vived, and he dyed: Nay it so Revived, that's to say, it was not onely discove­red, but also Rose up in opposition a­gainst the comings in of grace, that Paul at last had little els to glory in, but his Infirmities, Cor. the 1. and the 12, the 9 and the 10^th. Sin is like a streame, the more it is bunged up, the more it will roare. Therefore, deare friends, thinke it not strange, but rather with satifacti­on sit silent in the will of God, know­ing it to be Gods way as with one hand to Lift up thy heart thorough a discove­ry of kindnesse, so to lay thee low by the discovery of thy unsutablenesse: and he will never leave thee till he hath discovered all the rotten Roomes in thy owne Spirit, and the longer you live you will not see lesse but more, for there is still more to be seene.

Secondly, Knowing it is the Devill and sinnes way to worke, not onely to Endeavour to goe on in its old Course [Page 46]in a gracious heart, but being opposed by the Spirit of God, it makes still new oppositions; and doth manifest it selfe with more varieties of motion in oppo­sing Light, then it doth in that heart where nothing but darknesse dwels, for there is nothing to oppose it. Now when the people of God see such fresh motions of Darknesse to oppose Light, they pre­sently judge their Condition worse then it was before: But they have great cause to Rejoyce, who are sencible of these things; and for your Comfort take no­tice, That all Saints finde not onely by comings in of Light, a greater discove­ry of sinne, but there is really new mo­tions of the old Man, in opposition to the new, which never was before; and in that sence Paul saith, Sin revived, as well as in his seeing sinne more.

Thirdly, In the last place Consider a Cunning practise that the Devill hath, not onely in making Christians question grace, because they see themselves want grace, but in perswading them that all motions to sinne, is sinne, and for that End sometimes in halfe a quarter of an houre, he will cast in a thousand seve­rall motions of sinne, and though the heart doth not Entertaine them, but lyes [Page 47]groaning, as being afraid of them, yet the Devill immediately will come with applications to that heart; telling him that it is impossible he should have any thing of Heaven in his heart, having such unheard of sinnes there, and sinnes not to be reported; The poore soule thorough Ignorance groanes under this burthen, concluding all is truth: And so is apt to exclude all Interest in Heaven upon that accompt. But deare hearts, take heed of such delusions; and doe but minde it, and you will see many such appearances every day. But I shall say no more as to the answer of that obje­ction.

Object. But my Condition must needs be sad, and much unlike a Saint, for I have not power to exercise Faith in drawing any Refreshment from Christ, or Comfort in applying any promise.

Answ. Thy Condition is not alone, it is and hath been the Condition of ma­ny Saints; but yet in answer to this, Beloved friends, I would have you Con­sider these things.

First, Though it is our dutie, and with it our Refreshments to lay hold upon, and to make applications of Jesus Christ: yet our happinesse lyes more in [Page 48]Christs laying hold of us:Joh. 15.16 Jud. 24. 1 John 4.10.

Secondly, It is Gods way many times to leave his people without the sensitive part of their Comfort: and though they do believe, and do know, and doe see, yet they are many times left without power to be sencible theyHos. 11.3 1 Joh. 5.13 see, that so in the Close they may be brought off from Living upon their owne knowing, and seeing God: and made to Live upon Gods knowing and seeing them.

Thirdly, Many times the people of God are hindered in applying Christ and promises, because they looke upon them thorough a wrong glasse (viz.) tho­rough their owne Righteousnesse and goodnesse, and when that seemes dead, their eyes grow dimme, for there is so much penurious proceedings in the best of Saints, that they will not, nor dare not touch a promise without holy hands and holy hearts. Whereas wee are not to beleeve, because we are holy, but wee are to beleeve being unholy, that wee may be holy.

I now remember what Mr Hocker said in the same case concerning the hinde­rance that Christians meet with in ap­plying promises. It is with them, said [Page 49]he, as with a man that goes to take a staffe in his hand, if he puts the backe of his hand to the staffe, he cannot hold it till he puts it in the palme of his hand: so it is with the people of God; when they goe to a promise, they goe to lay hold on it with the backe side of the hand of faith, and that they doe these wayes.

First, When they looke upon them­selves, as they are in themselves, and not looke upon themselves as they are in Christ. In themselves they are altoge­ther unworthy: In Christ they are wor­thy; In themselves they are blacke, in Christ theyCan. 1.8. Eph. 5.27. are comely.

Secondly, So they also doe when they endeavour to goe to Christ thorough a promise, and not to a promise tho­rough Christ, wherein they move by their owne strength, and that's their back-side, and not by the power of Christ, which is properly the hand to Lead them to the heart of all promises: He is the summe of every promise, and all promises are summed up in him: In him we enjoy every one, and without him we enjoy never a one. If you would know what a promise is, I shall discover [Page 50]my thoughts in this generall Tearme that includes all.

A promise is the declaration of Gods good will: Christ is the principall de­clarer, and he is also the thing decla­red: and so he is the summe of promi­ses, and in that sence promises are sum­med up in him.

Thirdly, We are said to goe with the back-side of the hand to a promise, when we so looke upon corruption in us, that we dare not apply promises of Life, but as we see sinne dye, and doe not Indea­vour to apply promises, that sin which is alive may dye.

And therefore deare Friends, in the Close of this Remember two or three things, that Experience hath, and Expe­rience will Confirme to all beleevers.

First, None applyes Christ, till Christ layes hold on him, 1 Joh. 4.19.

Secondly, That no heart brings any holinesse to Christ, but what they first had from a promise in Christ.

Thirdly, It is not Gods way for us to conquer sinne, and then beleeve, but to Conquer sinne through beleeving, 1 John 5.4.

Fourthly, If the apprehensions of sin [Page 51]getting some strength, doth occasion a Saint by feare to weaken faith: that gives not lesse but more strength to sinne: but it is Christs way to kill sinne through beleeving.

Therefore beloved Friends, Let me beg of you to be very serious in weighing the worth of Gods tenders, and also the way of Gods tenders. And know this, As it is dangerous for men, under the notion of beleeving free grace, to give way to sinne, so it is dangerous to stay from be­leeving grace, till wee Conquer sinne. Pray take notice that God brings full­nesse to emptinesse, and Light to Dark­nesse, and Life to Death, and goodnesse toMatth. 11 28. Rom. 5.6. Isa. 40.29. unworthinesse. Therefore there is no Soule so emptie, and so poore, and so un­worthy, and so sinfull, but there is e­nough in Christ to answer all. And deare Friends, take heed that you doe not pe­nuriously stand out, and say, you will make your selves fit before you come to Christ. That kinde of humilitie is great pride: And you endeavour to doe that which is endlesse and easelesse. Therefore Consider, as the promise, and your need of a promise, so consider the way how to apply a promise, and doe not endeavour [Page 52]to take hold of the staffe with the backe of your hand, but the palme: And for that End seriously minde what hath been said. And the Lord give us to understand the truth as it is in Jesus; but I shall say no more in answer to this objection, nor to the Text at this time. Though there are many other uses might be made of it; but I shall onely at this time Con­clude with the words in the Conclusion; Which is:

That sinne to a Saint-like sencible heart is an unsupportable Burthen.

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:

IN which words you may con­sider in generall two things.

• 1. An Exhortation.
• 2. The Reason and foun­dation.

The Exhortation in these words.

The Reason and foundation in these words.

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 [Page 56]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 12^th Chapter, and the 19^th 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 20^th 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; [Page 58]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 onely 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 onely 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 onely [Page 59]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 [Page 60]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 [Page 61]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 inGal. 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 [Page 62]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 4^th 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 4^th and the 8^th. 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 onely now, but when Christ gives up the Kingdome to the Father,1 Cor. 15.24.27. then all streames will be ga­thered [Page 63]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 onely 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 [Page 64]thoughts to it. (Deare friends) know, that all stardings fromIsa. 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 [Page 65]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 5^th, and so also in the Romanes, the 7^th and the 21. which made him cry out thus, the 24. O wretched man: And therefore all the people of God had need not onely 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 onely as a duty, but as a mercy, to be often with them that are oftenMal. 3.16. Can. 1.8. Heb. 10.25. Col. 3.16. with God. They are not onely 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 [Page 68]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 aRom. 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 [Page 69]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 [Page 70]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 [Page 72]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 [Page 73]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 onely permitted, but caused by God. And they forme their Reason thus; All power is of God, in him wee act, move, and have ourAct. 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 onely 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 [Page 74]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 uponJames 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 onely to walke humbly before God, but with care and watchfullnesse endeavour to avoyde all occasions that [Page 75]may occasion their stumbling and with­drawing from2 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 [Page 76]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 in1 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 onely cause us to walke meekly and humbly towards others, but thankfully before God: who hath been pleased onely 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 [Page 77]sometimes are apt to withdraw from their Rest. Therefore ifPsal. 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 upbraidJam. 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.

• [Page 78]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 [Page 79]a Remembrance of the former solace it had in Divine Loves, O it pants, groanes, and is Restles, till againe it is refreshed with those Injoyments; and it will say as Sampson in another Case said; Give me her or els I dye.

At your leisure reade the fifth of the Canticles, you shall see where Christ came to the Spouse in the beginning of the Chapter, and put in his finger at the hole of the doore, that is to say, he gave in so much Light, & so much remembrance of former Loves, which did not onely shew her where, and what shee was, but caused in her a Restlesnes, till she found him whom her soule loved, and she was so earnest in the pursuit of his society, that all the oppositions, reproaches, and smitings of the watchmen of the Citie could not take her off, but she still cryes out, and tells the Daughters of Jerusalem, that she was sicke of love, and she was never at rest till she had found him whom her soule loved.

Deare Friends, Look upon any place of Scripture, where any soule did with­draw from God, and is now by him made sencible of that withdrawing, you will then there finde them very restless till they did returne.

If you aske me the Reasons for it, they are these:

The first Reason is implyed in the lat­ter End of this verse, which is the reason and ground David gives his soule to Re­turne to God: It is because God hath dealt bountifully with him. That power of Life and Light that doth convince a soule of his withdrawing from God, doth raise up a remembrance and sence of the former sweetnes, plenty and bounty he injoyed in God, Psal. 77. and the 6. It is that which is cleerly seene in the Prodi­galls Expressions, Luk. 15. where he saith, There is enough in my fathers house. Deare Friends, the sence of this is a conquering and over-coming power, and the rather because that Light which presents this re­membrance, doth exceedingly plead and expostulate with the heart, telling it that it was not as now, when he lay in his Fa­thers bosome, there he had bread enough; he had there smiles without frownes, and was alwayes danied upon the knees of his fathers kindness, and was fed with mar­row and fatnes: and then it will ask and demand of the soule, saying, What dost thou here? Deare Friends, I am not able to tell you how these lively appearances [Page 81]of Gods precious plenty, doth break and wound the soule; That heart who ever lived under it, can and will say, that it is unexpressible how the heart breakes in longing after God: and how the sence of his fullnes makes it Restless till it doth Returne.

The second Reason, Why a soule is and must be Restless that is convinced of his withdrawings; Is because that Light and Life, which is raised up in the heart, makes that part which is made sencible of his withdrawings, not onely sencible of the fullnes of God, but brings him into an union with God; Therefore I forme my Reason thus:

Every thing doth and must be eager in its running to its Center: God is the Cen­ter of the heart, and by the soule that is made sencible, he is knowne to be so: Therefore it cannot but be earnest in his running to God. Streames must returne to the fountaine, and beames to the body, & O how restles are these streames which are hindered in their pursuit! It must needs be much more with that heart who is brought to know himselfe one withJer. 3.23. Cant. 5. Mat. 11.22 God; and also sencible that he is with­drawne from God. The sence of this one­nes [Page 82]and propriety in God, was the cause of Davids heart-breakings after God, Psal: the 63. and the 1.

The third Reason, That Light and power which makes the soule sencible of its withdrawing from God, doth not onely shew its onenes with God, and a fullnes in God, but also by it shews the emptinesse of all things besides God: Take notice it was the Argument the Prodigall used: that was that he was in an empty starving Condition: truly there is very much of the sweet dealings of God seene in that discovery; for God never shews this emptines, but by his own full­nes; and when he doth it, he doth not onely shew the emptines in something, but in every thing besidesJer. 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 [Page 83]to the soule, What are all these de­lights &Isa. 41.21, 22, 23. Ezek. 23.5.22. Loves thou hast spoused with? They speake faire, but they end foule: and if they smile in the day, commonly in the night they frowne: or if smile in the night, in the day they frowne: All content ends with the action, & all pro­fit, pleasure, and honour, ends with the person, and place, and what was, is no more, but all things are vanitie, and a meere bubble. Can all the contents and pleasures procure peace in the day of a storme, or make thee well when sicke, or give thee life one houre when dead? No, all things are so empty, not onely in themselves, but in their remembrance of thee, that when thou ceasest, it takes its leave, as never manifesting morePsal. 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 [Page 84]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 onely 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, [Page 85]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 [Page 86]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 onely 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 onely 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 onely 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 [Page 89]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 [Page 90]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.

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 [Page 92]Gods bounty is fully and clearly demonstrated,Psa. 26.5. Psal. 12.7. Psal. 13.6. Eph. 1.23. in the discoveries of him­selfe to us, for he doth not onely tender grace freely, but in that holds forth a supply fully, and in dispensing he doth it readily and delightfully. It is the joy and delight of God to give out Love to lost heares; never did any soule withdraw from God, apprehending a want in him, nor never doth a soule turne home againe to God, but through the knowledge of the bounty and plenty that is to be injoy­ed in him. That which moved and carry­ed on the Prodigal, was the remembrance that there was enough in his Fathers house, Luke the 15. and the 17. '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 5^th 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 [Page 93]lovely; this discovery of bounty and love, did not onely draw the Spouse but did also cause the daughters of Jerusalem to enquire after Christ, chapter the 6. and the 1 verse, Where is thy beloved gone, that we may seek him with thee? this was the ground that caused Israel to re­turn to God, Jeremiah the 3^d, 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 [Page 94]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 bountyPsa. 113.4, 5. it selfe. Whosoever hath a view of God,Psal. 86.8. Isa. 46.9. must needs see all variety and plenty in him, for it is not onely of him, but so one with him, that we cannot view one, but we must view both, for there is all variety in unity, Psal. 16.11. Revel. 7. ult.

Third Reason, As it is Gods way to present himselfe so, and as it must needs be so, because he is so, so there is a great necessity for it; for a soul is no sooner in his way towards God, but sin, and the Devil, with varieties of Arguments, doe endeavour to encounter the soule, and presents it with varieties of objects, to perswade the heart to bow downe, and worship it: it was the very same way the Devil took with Christ, as you may see in the 4^th of Matthew, verse the 8. and the [Page 95]9. Luke the 4, the 5, and 6 verses. But take notice of all the Devil and sin pre­sents, it is not onely a lye, but in the best it is but things relating to this transitory and empty being, but truly did not God speak out that which the Devil and sin cannot speak out, the hearts of poor crea­tures would very much stumble, but the Father is pleased, not onely to unspeak what the Devil saith, but to out-speak and out-say whatsoever the Devil and sin can say, and by it the Father is pleased not onely to put words into a Saints mouth, but also ability in his heart, by which the soule is made able to resist sin and Satan. I am sure that heart which is acquainted with this condition, knowes what great need and necessity there is of those discoveries, to supply him with strength, when he is with temptation surrounded. But I shall say no more as to the Reasons.

Obj. Some may Object, and say, What hath been said to these Reasons, holds forth so much, as if the drawings and dis­coveries of God, were the good we injoy by him, and not the Essentiall good that is considered in him, and if so, that kind of Love and Life must needs be selfish.

An. In Answer to this Objection I shall present you with these particulers.

First, Those hearts that thus Reason, I feare are not acquainted with the dis­coveries of God, for if they are, they know it is impossible for a soule to injoy the streames, but they must be swallowed up in the fountaine; and it is impossible for a heart to love God for loaves, and not for himselfe, that is acquainted with his Loves. It is not here as it is in 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 [Page 97]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 mayPro. 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 [Page 98]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 [Page 99]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 5^th, and the 4^th, What could I done more to you then I have done? or Hosea the 6^th, and the 4^th, 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 [Page 100]you, that was seene in the people of Israel, the 2 of Judges, the latter part of the 4 verse, When the Angel had reckoned up the kindnes and goodnes of God in the former verses, The Text sayth; The people of Israel lift up their voyces & wept. I know no Arguments can divert a heart who is gone from God, till God comes. My own experience proves that, or els I should use many Arguments; but I shall at present cease, onely mourning over them, desi­ring the Lord through the discoveries of his Bounty to returne them, then they will see the truth of what I have heere said. But I shall forbeare, and say no more to this Use.

The second Use, Is an use to Exhort all those hearts that have withdrawne from God, and thorough the discoveries of his bounty are brought home againe to God, to blesse and praise God. O what hath God done for your poore soules; nay, Consider not what he hath done, but how he did it? It was thorough a disco­very of his owne bounty: he might have done by you, as you have done by him, but alas, he cannot, he remembers the contract he made with thee in thy youth, Ezekiel the 16. and the 59 and 60 verses. [Page 101]You have great Cause for ever to speake out in your Life the kindnesse and love of God, who is pleased not onely to lay up a portion in his bounty for you, but thorough the discoveries of his bounty to bring you home to him, when after you have done all the ill you can against him, God doth most Eminently appeare in this to be a father not onely free and full, but unchangeable: O declare 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 onely bring you to bounty, but thorough the discoveries of bounty he returnes you. The worke is his, doe not onely praise him, but lye low before him, Considering how much you are bound to him, and goe no more from [Page 102]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.

The Prodigalls Entertainment with his Father discovered.

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 [Page 104]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 onely 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 onely 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 [Page 105]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 onely 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 onely 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 [Page 106]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 himJob 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 [Page 107]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 onely 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 [Page 108]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 onely stand at the doore, butCan. 2.4. Cant. 3.10. Isa. 62.5. sit downe at the Table, and not onely 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 [Page 109]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 [Page 110]so unkindly with himPsal. 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 [Page 111]a sence of their own unkinde dea­lings with the Father, they are ashamed to looke upon him, and afraid to goe up toLuk. 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 onely 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 onely speake words of kindnesse to you, but will give you power to speak out your unkindnes before him; he will not onely passe by, [Page 112]and pardon your adulterous withdraw­ing from him, as you may see Jeremiah the 3^d, 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 onely 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 onely 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 [Page 113]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 onely 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 [Page 114]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 [Page 115]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 6^th, 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 [Page 116]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.

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 [Page 117]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 [Page 118]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 18^th, had a thought in his heart, to build a House to God, but it was onely 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 [Page 119]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 thePhil. 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 [Page 120]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 [Page 121]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, onely 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, [Page 122]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, [Page 123]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, [Page 124]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 draw­ethLu. 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 [Page 125]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 Spi­ritsPhil. 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, [Page 126]before they came into the good Land.

O remember beloved, if any of you beRom. 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 [Page 127]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 callsGal. 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 [Page 128]the day of small things, Zech. the 4 and the 10^th. 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 10^th and the 15^th.

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 [Page 129]which are in neither of these formes, and yet if a Christian goes to looke upon any of these, or either of these, and see how their affections runnes out to them which are brought up to them in that forme where they are, and what little pittie, kindnesse or compassion is given to them which are not yet brought up. It would make a poor heart in the very thoughts of it blessed. Beloved, if any such be here, O Consider what I have said, and know though it be lawful to stand up and con­tend for truth, yet you must doe it with a Gospel frame of Spirit, that is, Instru­cting those with meeknes that do oppose you, 2 Tim. 2.25. And be imployed in the practise of bearing and forbearing, and if you see a poore Soule who is bro­ken under the sence of his owne unkind­ness, and though he be not come up to you, go you as farre as may be to him, taking him by the hand, endeavouring to lead him to the knowledge of your Fa­thers heart. Let it appear to all the world, that you owne Ordinances but as a way to expresse love by, and not as a founda­tion to love upon, & let all see that your love is not onely to some, but to all the Saints, Ephes. the 1. and the 15. and let the same Spirit dwell in you that lived in [Page 130] 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 [Page 131]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 onely answer their desires when they come, but he gives them a heart to desire, & power to come1 Joh. 2.6.24.1 Joh. 3.7.18. Phil. 2.4.: Joh. 6.44. And were not the Father ex­ceeding [Page 132]ready & willing to bestow grace and mercy to poore undone Soules, he would never give them a heart to seeke for it; he it is that provides an eye and an object, and both the mouth and the meat.

Secondly, Power to seeke, and the matter sought: God doth not onely give the poore Creature power to come, and a heart to desire, but before ever they crave, and can speake out their Request, their Request is answered. The power moving the Prodigall to Returne was of God, and when he came to desire, his Fa­ther ran and fell upon his neck, and gave him an answer before he could speake.

Thirdly, And when God doth an­swer, he doth not onely grant a Soule what he doth demand, but doth grant much more. The Prodigalls Request was to be a Servant, he made him a Sonne, and if poore broken Spirits doe desire a looke of Love, and an Enjoyment of Life, they shall have the Inrichments of the Everlasting Love, and Eternall Life. If they beg peace sutable to what they un­derstand, they shall Enjoy a peace that passeth all understanding, Phil. the 4. and the 7. Nay, Beloved, Reckon up what you will, or what you can, that is suta­ble to the minde of God, the poore wan­dring [Page 133]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 thePsal. 87.7 Psal. 84.11 Psal. 46.1. Joh. 1.16. Col. 2.3. Father, as being made up in him, and he made up of them.

Beloved, Consider what hath been here said in these foure things, and see if it doth not fully declare the ready Run­nings forth of God in mercy to minde and meet poore wandring hearts in their Returnes. What can be said more to ma­nifest his Love and sweetnes; for he doth not onely answer them that aske, but gives them a heart to aske, and answers them before they aske, and gives them more then they aske; and whatsoever they desire, it is ready by him to supply them. If you aske me the Reasons of the Conclusion, they are briefly these.

First, God must needs be swift and [Page 134]ready to run forth in mercy, because mer­cy is not onely of him, but it is himselfe, and1 John 4.16. therefore I forme my Reason thus; Every thing doth and must needs runne to accomplish that which is most sutable to its owne nature: But to be ready to minde and meet poore wandring hearts, is sutable to Gods nature (Ergo)

Second Reason; Mercy and grace is not onely one with God, but it is the great delight of GodMich. 7.18. Isa 42.1. he takes much joy and content in shewing favour, and in mani­festing Love to poore broken and undone Spirits, who in their owne eyes appeare as objects no way sutable to Love.

Third Reason, He is not onely one with it, & secondly, delights in it, but thirdly, he brings much glory to himselfe by itPsa. 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 [Page 135]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.

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 [Page 136]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 makeRom. 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 [Page 137]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 worthlesseIsa. 61.1, 2 Isa. 65.1, 2, 3. Ephes. 2.3., they have not onely been ignorant of him, but all along have en­deavoured to bring dishonour to him; they are not onely one with, and carry on designes for the Power & Prince of dark­nesse, but they shut their eyes against the tenders of Light and Love; As you may see, Joh. 1.11. & Joh. 3.19, 20. They are so farre from being objects to attract and draw on Love, that they are altogether loathsome lying in their bloud, Ezek. the 16. the 5 and 6 verses. Truly it is Endles to reckon up the Creatures nothingnesse. Whatsoever may be said of an Enemy, of a Traytor, of a Runnagate that spends all, and despiseth every thing, and mindeth [Page 138]nothing but what may dishonour God: These are they whom God doth all this for, and that he waiteth all the day long for, and whom he in mercy finds, meete, and seekes, before they seeke him, Isa. the 65. the 1 and 2. Nay he is pleased not one­ly to doe so, but to wooe us and beseech us to be reconciled to him, the 2 of the Cor. the 5. and the 20. Beloved, if you doe seriously weigh what hath been said in these 3 things, you will see how much God Condescends to us in dispensing mercy and grace to poore wandring Spi­rits, and it may fitly be Expressed in this word falling, which holds forth the great Condescension of God, as well as the fa­miliaritie of God: And he fell upon his neck and kissed him. Beloved, you may observe from thence this Conclusion:

Doct. That it is Gods way to bring all poore hearts, upon whom he casts his favour, into a friendly and a neere familiaritie and commu­nion with himselfe, Joh. 15.15.

Jonathan and Davids love and affection and neere communion, was never more Exprest then when they fell upon each o­thers neck, 1 Sam. 20. Wherein did Jo­sephs love appeare more to his Brethren, then when he fell upon their necks, to manifest his love by weeping over them, [Page 139]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 [Page 140] Ran. 2. The great condiscention of God in dispensing grace and merey, and in entertain­ing poore wandring soules, and that is im­plied in the word Fell. 3. The sweet com­munion, and near and dear discoveries of love that are given out from the Father in their re­turnes, implied in these words, He fell upon his neck and kissed him: from whence we might observe many Consectaries, and Conclusions, that might eminently present God in his dealings with us, and the high exaltation of the creature, who is enriched with these enjoyments. But I shall passe over all these, and make brief and plaine use of them, according to the dictates of God to my owne spirit, and that is to informe us of these things.

1. Of the great mistakes of poor bro­ken spirits, they apprehending by the Reason of their owne sin, and unsuita­blenesse, that they have so provoked the Lord, that mercy will not be easily gain­ed. O remember from what hath been said, that God is not onely sweet, but swift in dispensing mercy, he runs, mer­cy being not onely one with him, but the delight of him. Beloved, take notice, that he is more ready to imbrace you, then you are to beg imbracements; and though you can hardly goe, yet he runs; expe­rience [Page 141]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 [Page 142]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 [Page 143]Grace to us,Isa 1.18. Isa. 38.7. Isa. 44.21, 22, Isa. 43.25. Mat. 1.28. and he will not goe, but runne, and stand when we fall, but he will fall on us that we may stand by him, and not onely entertaine our Request when we come begging to injoy relation to him, but he will enrich us with a near and dear communion with himselfe, fal­ling upon our necks, and kissing us. O Beloved, I beg of God to give you power to beleive it, and as cheerfully to enter­taine that, as that entertaines you. But no more of this Use, but a word or two of Exhortation, and so conclude.

3. And lastly, These are to exhort all soules that are againe returned, to consi­der what hath been said, and seing God is so transcendently carried out in mercy to mind us, let us be tender and carefull to owne him; and know, as grace tran­scends sin, so sin becomes transcendently sinfull, in transgressing and neglecting the tenders of grace. At your leisure carefully and candidly read these Scrip­tures, Heb. 2.3. Heb. 6.6. Heb. 10.26, 27. O they are sad saying, I beg of the Lord that you and I may never be brought to justi­fie the truth by woful experience. O walk close with God, and live up to his Loves, death is near them that live below that, doth God run with great readinesse in [Page 144]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 dutyHeb. 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.