Lord that I cannot suffer and therefore will allure her Behold I will allure her She forgot me and could not tell wherefor except it was for my indulgence and that I spilt her with too much kindness as it is written for my love they are my enemies And I will pursue her love and follow her for her heart I will allure her and I will tell her wherefore not Not for your sakes do I this saith the Lord God be it known unto you Be ashamed and be confounded for your own wayes O house of Israel Ezek. 36 32. But I will not tell her wherefore but so it must be therefore I will allure her and if my former kindness and indulgence was a fault for the Prosperity of fools destroyes them Prov. 1. 32. that shall be mended I will bring her into the Wilderness For she is so wild that I must tyne her before I win her I must kill her before I make her alive I must loose her before I find her I must cast her down before I comfort her And therefore I will bring her into the Wilderness and I will speak comfortably unto her All this we are willed to Behold Therefore Behold c. In the words then we have these four things distinctly so be considered 1. The Note of observation Behold 2 The intimation of the Churches condition I will bring her into the Wilderness 3. The Lords great design upon his Church in this and all his Dispensations to her I will allure her which rules all the vicissitudes of her divers Lots as means depending in a due Subordination upon this high end whereinto they are â—ll to be resolved as into the last cause and reason This great design of God upon his People is as the Principles and fundamental propositions of Sciences which prove all particular conclusions whilst themselves only remain unproven by infeâ—ence as being received by evidence of all that â—re but acquaint with the terms For if it be asked wherefore God will afflict his Church and bring her into the Wilderness The answer is because he will allure her And wherefore will he comfort her Because he will allure her He must have her heart as I said before But if it be asked and wherefore will he allure her What sees he in her That thus he should Court her for her Kind ness That must answer it self that is the therefore that hath no wherefore but. Even so Lord for so it pleases thee 4. I shall consider the juncture and coincidency of her Afflictions and his Consolations I will bring her into the Wilderness and speak comfortably unto her Therefore behold FRom the first thing then the Note of Observation we have this Doctrine That it is our Duty and a weighty one well to consider the Lords wayes with his People and his Works towards them Therefore behold c. When God bids us behold it is sure we shall have something worthy of the seeing Now that this is a concerning Duty seriously to observe the Lords works and wayes towards his People is confirmed By these three things from the Scripture The 1. is Scripture Commands to this purpose such as the many Beholds that the Lord either prefixes or annexes to his works whereof we have one in this place and Psal. 37. 37. We are commanded to mark and behold the end both of the upright and of the transgressours And to the head of commands because I love not to multiply things without great necessity I refer all these things that are proper pertinents and pendicles of a command 1. Exhortations such as Ier. 2. 31. O generation see ye the word of the Lord. 2. complaints and expostulations such as Isai 26. 11. Lord when thy hand is lifted up they will not see 3. Promises such as Hosea 6. 3. Then shall ye know if ye follow on to know the Lord c. 4. Threatnings such as Psal. 28. 5. because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up with Psal. 50. 22. Consider this ye that forget God lest I tear you in pieces and there be none to deliver 5. Commendations such as Psal. 107 43. whoso is wise and will observe these things c Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2 14. that the wise mans eyes are in his head 6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isai 42. 18. they are deaf and blind that will not see yea Ieremy 4 22. calls them Sottish and the Psalmists call them Bruits Psal 92 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary concerning duty to observe the Lords works and ways towards his People The 2d thing that confirmes the point is this That the Works of God are wrought before his People for that very end that they may observe them and he makes his ways known to men that all men may observe him take but one pregnant place for this Isai 41 20. That they may see and know and consider and understand together that the hand of the Lord hath done this and the Holy one of Israel hath created it The Holy one of Israel is no Hypocrite and yet he doth all his works to be seen of men The third thing that confirmes the point is the usefulness of the works of God There is never a work of God but it hath some excellent instruction to men that will observe them every work hath a word in its mouth There is something of use in every one God speaks no idle words every word of God is pure yea his words are like Silver tryed in the furnace seven times there is no dross nor refuse in the Bible the light of Israel and his Holy One works no unfruitful works like the works of darkness Gods works of Providence are an inlargement and continuation of his first piece of Creation and if the first edition of his works was all very good perfect and unreproveable how excellent to all admiration must the last edition be after so many But who is wise to understand these things and prudent to know them who hath these two useful volumes of the word and works of God bound in one and so makes joynt use of them in their dayly reading But howbeit many are unlearned and to many the book be sealed yet there are rare things in the book So then since the works of God are so useful it concerns us to observe them as things tending even as also they are intended to our great advantage And upon this very useful consideration we will find our selves obliged to observe seriously the Lords works and ways to his People except we can answer that question wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart
Moses So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading ibid. 8 ver Nor is he wanting in correction chap. 5 7. I rebuked the Nobles and the Rulers and chap. 13 25. I contended with them and cursed them and smot certain of them and pluckt off their hair and in the 11 v. ibid. I contended with the Rulers and in the 17. v again I contended with the Nobles of Judah and 21 v. then I testified against them and saied unto them why lodge ye about the wall If ye do so again I will lay hands on you And in the matter of Provision he was of the mind of the Apostle That Children ought not to lay up for their Parents but the Parents for the Children he will not be chargeable to the People nor take the bread of the Governour nor buy Land but keeps a large Table for a hundred and fifty of the Jews and Rulers beside strangers And that no man may think this was a frolick or an ambitious singular popular humour v 15. he asserteth expresly that this he did because of the fear of God and resolveth it into this reason that he would not be chargeable to the People And thus I take the account of the matter That to be chargeable to a poor exhausted People consisteth not with the fear of God nor with the fatherly heart of a good Ruler In fine the Ruler should remember that Subjection first founded in a Son is ultimatly refounded in the Commandment Honour thy Father 4 The good Ruler is a person well informed and throughly acquainted with the condition of his People Such was Nehemiah And first Something 's fall under his own eye and observation such as the prophanation of the Sabbath and the marriages with strangers in this same Chap. I saw sayes he c. A Ruler can be nought the less a Judge that he is a Witness Matth. 26. 65. What further need have we of Witnesses behold now ye have heard was proof sufficient if the enditement had been relevant It were good in the first place that Rulers would suppress the enormities whereof themselves are Witnesses Histories tell us of many famous Persons who would go through their dominions incognito or in diguise to get information Our James the fifth is known to have been much of this humour and a pitty it is that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition Chap 2 12. Nehemiah goeth out by night to view thè wall The ancient Hieroglyphicks which painted Rulers blind may here come under correction for he that hath not eyes and ears of his own can neither see nor hear with another mans as is commonly said to be the case of Rulers Other things the Tirshatha understands by information of others And here the good Ruler will seek information Chap. 1. 2. ver And this proceeds from his foresaid affection or otherways he rejects not information and that either by complaint as in the case of the morgage 5 chap. Or simple historical relation as the condition of Ierusalem and the people Chap. 1 2 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap 13. 7. And the withholding of the Priests portion ver 10. It is the part of all good Subjects in their several Stations to give and the part of the good Ruler to seek and take information of evils and disorders in the Peoples condition or manners Princes should have long ears Pharoahs Princes said knowest thou not that Egyptis destroyed If he knew not they could tell him it But sometimes know not is one with care not and then comes the question of the disciples master carest thou not that we perish and Prov. 24. 12. would be remembred if thou sayest behold we knew it not doth not he that pondereth the heart consider it and he that keepeth thy Soul doth not he know it and shall not he render to every man according to his works Foreign intelligence is necessary of the counsels and motions of enemies and Nehemiah is not wanting in that either yet take it apart from homeward information and acquaintance with our own condition it is but foris sapere and none of the greatest wisdom for what is the difference betwixt a man out of his wits and him whose wits are without him What can a Judge say to a cause or a Physician to a disease without information And what can a Ruler do for a People unless he be throughly acquainted with their condition 5. The good Ruler is a homely condescending conversible and accessible person This necessarly maketh way for the former in practise and followeth from it in reason Chap. 1. 2. Hanani and and the men of Judah got access to and audience of Nehemtah chap. 4 22. he talketh with the People yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers and the People chap. 4 14. and 8 9. he encourageth and comforteth the People and sayeth to them c. chap. 13 7 When he came to Jerusalem he understood what there was done and how but by converse els might he as well have understood elswhere Yea v. 15 he condescends to be a personal reprover of those of the people whom he saw profaneing the Sabbath and likwise of the merchants v 21. and of these v. 25. who had transgressed by strange marriages Nor is all this popularity but real duty which obligeth Rulers by many commands in Scripture to hearken the compaint and hearthe cause of the poor and needy Hence Isayes complaint 59 14. that Judgement is turned away backward and justice standeth afar off that truth is fallen in the street and equity cannot enter it can have no access to nor hearing of the Ruler An unaccessible Ruler is a Luminary ecclipsed The intercepting of the soveraign's beams from shedding their benigne influence upon the Subjects and precluding the Subject from access to receive them are by so far more fatal than the most dismal ecclipses these but conjecturally and contingently portend these necessarly and effectually produce and unavoidably infer the fall of a Ruler and really undo the Prince whatever they pretend for the person and leave him like a defeated Trojan with his royal blood to shift for a Kingdom beside the wrong done to the People If any should invert the decree Dan. 6 7. and establish it with this alteration that any man may freely ask petitions of any God or man save of the King it would be large as unpolitick as the other is ungodly In such case Esthers resolution must carry it Behold I goe in to the King which is not according to Law and if I perish I perish A recluse Prince is so absurd and inconsistent
and Divinity in Reason and Scripture contribut to wisdom Knowledge Understanding Invention Counceâ—â— Iudgment and Prudence which howbeit because of their affinity and mutual concurrence they bâ— often used promiscuously yet having natural their distinct proprieties I shall indeavour as I caâ— to marshall them in their due order especially a required in the Ruler 1. Knowledge taketh â—â— things simply and historically as they are or appear and hath its treasure chiefly in the Memory it purchased and preserved either by observation aâ—â— experience for a wise mans eyes are in his heaâ— or by reading Ahasuerus caused read the Chroncles and Daniel understood by Books The Booâ— and play are the two things that take up Children if the Latter be not below the Ruler surely be not above the former he who will not be as a Câ—â— at Book may happily prove such indeed in coâ—â—sesâ— and he who will not be serious in Lâ—â— may readily Ludere in re seriâ— We know what 〈◊〉 count Alexarder had and what use he made the works of Homer I suppose most of the Histâ—ry then extant And in all ages and places whâ—â— Letters were received what a price have Prince put upon learned men and Libraryes How gâ—â— Historians were the bravest Emperours Or knowledge is got by tradition and information others before books were used or where tâ— were not known We have heard with our ears â—â— our fathers have told us was the History practise I suppose History was not much known to Nation in the dayes of Galdus yet we find hâ— â—â—scourse to his People of the Noble acts of their â—ncestors as exactly as if he had been reading a â—cture of History 2. Understanding lodged highâ—â— in the upper room of the speculative judgement and reaching deeper discovereth things in â—â—eir original and taketh them up in their causes â—â—d how they are Simple knowledge without understanding is like those of whom we read in Matth. 13. 13. That seeing they see not and hearing they hear not neither do they understand â—he saith well It is a good Memory that remembers a thing and the reason thereof I add it is a â—od knowledge that knoweth a thing and the â—â—uses thereof felix qui potuit c Are there in a â—â—d abuses and corruptions are their decays and assolations here is the wisdom of the Ruler seriously to consider for what the land perisheth and is burnt up as a wilderness Jer 9 2. And â—he be as willing as concerned to know the next â—â—rse will resolve him because they have forsaken my Law which I set before them and have not obeyed my voice neither walked therein but have walked after the imagination of their own heart c. The Philistins when they were afflicted â—on inquiry found that it was not a chance but â—â— hand of God that afflicted them for his Ark â—hich they held captive 1 Sam. 6 And Pharaoh to â—â— cost was taught understanding because be would â—â—t let the People goe to serve the Lord. Genes â— 3 and 18 Abimilec King of Geraâ— was taught to understand the cause of the barrenness of his house â—â— that he had taken a mans wife The same is shewed by Hosea chap 4. 10. They shall commit Whordâ— and shall not increase In a word whatsoever plagâ—â— whatsoever sore is upon a People it springs from Sâ— the formal cause of corruptions and meritorious afflictiones and desolations The Crown is fallen froâ— our head wo unto us for we have sinned 3. Invention great affinity with understanding this resolving â—â—â—ects into their causes and that producing effects froâ— their causes like a Latine Version of a Hebrew line sentence rendering foreward what was read bacâ—ward This is seeded by observation and conceive by Imagination It 's issues if weaker and tender â—â— called fancys if masculine and stronger Engines aâ—witty inventions The Ruler must be an inventâ— of fit means to reform the abuses remove the misery further and settle the good and wellfare his People Such as Nehemiah chap. 7. 5. acknowledgeth that God put into his heart for peopling aâ—â— manning of Ierusalem and such as his appointing the Priests and Levits in their offices for the serviâ—â— of God and instruction of the People 〈◊〉 causing shut the gates ordinarly with the Sun-â—â— for defence of the City and sooner before tâ—â— Sabbath for its sanctification and that of not eating the bread of the Governour for the ease 〈◊〉 the People his causing restore their Lands moâ—â— gaged by oppression his making a Covenant and entring the People into a curse with their owâ— consent for advancing reformation O the that Wisdom be which King Reign would teacâ— them the knowledge of such witty inventtons Counsel is an assembly of the witts for advice anâ— for the exercise and tryal of inventions that it may be known what is good or what is better and â—hat Israel ought to do chap 5 7. I consulted with my self saith Nehemiah and I rebuked the nobles and the Rulers and I set a great Assembly against them â— appointed a high Commission for bearing down of oppression and that was amongst the rest of his Noble Inventions 5. Judgment is the Chair-man and Umpire of Counsel determining approving and referring sentences as bad or good good or better and resting in one thing as a close of the matter Absalom sayeth give counsel among you they â—y the counsel of Ahithophel is good but the counsel of â—lushaâ— the Archite is better For the great Counselâ— had appointed the one to defeat the other â—ounsel is good but determination is necessar els â—e who hath much is no better than he who hath nothing to say in a matter and wavering in counsel proves but Weakness of Judgment Consultation should end in Resolution and Resolution in Exâ—cution as we see in Nehemiah for that whereof â—e are speaking is the practical judgment 6. â—rudence that wise and Religious Matron who with the gravity of her countenance putteth to â—ame and silence the folly of Atheism and insolenâ— of impiety in her whole carriage keepeth such measure and decency as courteth into her devoâ—â—on all that is worshipped Nullum numun abâ—st si Prudentia and guideth her affaires with such â—gh discretion that by Scripture and Reason Diâ—â—nes and Philosophers she is deservedly preferred the Government of Manners and intrusted with the ballance and standard of vertues which in all things keep that measure quam vir prudens determinaverâ—â— She relieveth man of the great misery that lyetâ— upon him teaching him to know both time and purpose for to every â—oing there is a season and a time to every purpose under Heaven She so fitteth resolutions to the exigent of occasions as maketh them both safe and seasonable decent and effectual She foreseeth the evil and avoideth it and taketh the good in its season she saveth a maâ— the expence of Apologies and shame of non putaram And thus Nehemiah was wise to know the Counsel of his enemies and
mend Why then sayes Eliphaz he doth marvelous things Yea but God's wonders are not his every-dayes work but they are a few rare pieces of his kindness shewed to eminent Saints and great favourities And we are not obliged to expect wonders Yet I hope you are obliged to believe Gods word that he doth such things and those too without number and you are obliged to obey Gods voice to seek unto him and unto him to commit your cause and you are obliged to give God his own latitude and as well not to limit him if he will do wonders as not to tempt him to wait for wonders And Psal. 88. 10. wilt thou shew wonders to the dead makes it clear that God will turn the course of nature upside down and make the World Reel as we see Psal. 18. at length And will do wonders to purpose that even the dead shall be witnesses of before that his beloved be not delivered Now to descend into the particular grounds of the cures of Saints cases were to go through all the Attributes of God all the offices of Christ all the promises of the Gospel and Articles of the Covenant of Grace which are the substantial Lincaments of that well contrived piece the Word of God which is so well illumnated with the lively colours of examples sufficient and those so well mixed and so justly distinguished one having what another wants and the other having what it wanted and wanting what it had that it speaks the finger of God to have done it and leaves a defiance to nature and Art once to come near it In the Fourth place I offer this to be considered by the Soul distempered that is like to fall unkind with the Word of God thorow an apprehension That all the threatnings of the Word are directly against it That all the most peremptory and seere threatnings of the Word are to be understood and qualified with the exception of Repentance This is clear 1. from Christs express Word Luke 13. 3. 5. except ye repent ye shall all perish â—â— from the account of events wherein we see â—â—at the most peremptory threatnings have been â—iverted and their execution prevented by Repentance witness with many others the cases of Hezekiah and the Ninevits 3. From the exhortations and Expostulations annexed to â—reatnings with a Solemn Declaration of the â—ords Gracious dislike of mens Misery whereof â—e Scripture is full In a word the humble peniâ—â—nt is worse Feared than hurt with threatnings And even as a plentiful rain quenches thunders alwayes the violence of Storms and Tempests and â—oth tempers and calms the Air So the Tears of â—odly Repentance compose the Thunder-and â—eather-beaten Soul that is tossed with the Temâ—ests of Thundering threatnings In the 32 Psalm â—ere was a great Storme in Davia's Conscience He â—ared all day long c. But a free work of sincere repentance Calmes all and leavs the Soul quiet â—â—d serene David takes a House upon his head refuges himself in God by faith and then let it â—t the unhappiest Thou art my hiding place thou â—â—t preserve me from trouble thou shalt compass â—e about with Songs of deliverance Selah Verse 7. By this time I hope it doth in some measure â—â—pear that the Scriptures are not wanting in the performance of all offices of kindness that can Rationally be required in the most unpromising cases And that they are much to be blamed who upon any of the foresaid pretences would pick quarrel against the Scriptures But such deal not fairly neither are their wayes equal and I may we say to them is this your kindness to your freind sure the Scriptures have not deserved any such service of your hands Now to the Soul that would keep up kindness with the Scriptures and so would be mighty in the Scriptures I leave these Directions in shâ—â— words 1. Acquaint thy self with the whole Scripture and all Scripture both in its letter and meaning for that is to know the Scriptures Otherway it is but an unknown Tongue to him that is â—â—naquainted either with the phrase or meaning of iâ— The Soul that is thus acquainted with all Scriptures if one Scripture bind it another will loose iâ— if one wound it another will heal it if one caâ— it down another will comfort it 2. Be a careful keeper of the word of God iâ— practice David felt and every Soul that had their Senses exercised will feel their Affection to and proficiency in the Scriptures grow according to their practice of the Scriptures Psal. 1 9. 5 This I had because I kept thy Precepts And Christ teacheth plainly that he that is a doer of the will of God is fairest to know the Doctrine that is of God I know no such way to be a good Scholar as to be a good Christian. 3. Intertain the Spirit of God if you would â—ave either comfort or profit of the word Isai 59 1. the Spirit and the Word are promised together â—ohn 6. 63. Christ tells us that his Words are spirit â—â—d life 1 Cor. 2 10. and foreward it is the Spirit that doth all by the Word and 1. Iohn 2 27. â—â— is the anointing that teacheth all things One â—yes well of Paul's Epistles that no man can understand them without Paul's Spirit And so may be â—â—id of all Scripture Sight is as needful as light â—s blind men might judge of Colours And if the â—pirit were not as needful as the Word of Faith â—en blind sense and hasty unbelief would not and to say that all men are Lyars and that God's Truth failes for ever The material Doctrines â—nd objective Revelations of the Word and Spirit â—e ever the same And a Spirit clashing with the Word is surely a Ghost and an evil Spirit But â—â—e Word and Spirit in the conveyance and deliver of the self-same Revelations are oftimes sepaâ—t in their influences for sometimes the Word â—â—mes alone without the Spirit to those who have â—es and see not c. Sometimes again the Spirit â—â—mes with a discovery of the same Truth that in the Word without the help of the Word as Infants deaf Persons and even others at age â—â—d having the use of their ears but being not â—ell versed in the Scriptures yet desiring to how and do the will of God are oftimes no â—oubt by a secret immediate instinct of the Spirit God without the actual remembrance and â—â—lp of the Word of God taught and instructed acccording to the Word for God leads the blind by a way that they know not And the Apostle 1 Pet 3. 1. tells us that some men at age by good example may be won without the Word Why then may not the Spirit of God do what the example of a Christian woman can do But that it concerns all that would converse comfortable with the Scriptures to call the Spirit of God to their assistance is manifest from this That therâ— are many and those the most concerning Questions that fall
he held his peace to wit whether the Lord had made his journey prosperous or not Moreover 5. in some Dispensations the Lord uses a Holy simulation and makes as if he would do that which he hath no mind to do Sometimes he makes to take leave of his People before he tell his Erand Let me go says he to Jacob when Iacob was but yet beginning to know that it was he and ere ever there was a word of the blessing which he came to leave with Iacob for his encouragement in his encounter with his Brother And Christ made as if he would have passed by his Disciples at Sea and the like semblance he made Luke 24 28. Now if we can have the patience to observe we will sometimes see the Issue of Dispensations other than it appeared And for patient Observation of Dispensations 1. respice finem a good advice Behold the end Psal. 37 37. It is the end that we are bidden mark and behold aâ— I said above We must not conclude of Dispensations neither by appearances nor parts We must wait till we see every part do its part for all works together Rom. 8. 28. And 2 respice usque finem Behold or observe to the end is an other direction necessary to the practice of the former whose would see the end must behold with patience to the end Daniel 12 8. enquires concerning the end of things and he observes till the time of the end he looks thorow all interveening times of the accomplishment of these events manifested to him so albeit none of us hath a prophetical Spirit to lead us thorow future times yet the Faith and Patience of Saints teaches us to wait all our appointed time In our patient Observation of Dispensations we must be like the Prophet Isai 21 8. where he saith I stand continually upon the watch tower in the day and I am set in my ward whole nights My soul waits for the Lord sayes David more than the watch waits for the morning Psal. 130. 6. I say more than they that wait for the morning and by such patient Observation he had seen many a foul night have a fair morning Sorrow may be at night but joy comes in the morning Psal 30 5. 3dly We should observe the Lords Dispensations with Search and Secrutiny Psal. 77. 6. my spirit made diligent search 1. We should search the Lord's affection in Dispensations and whether they be in mercy or in wrath many get their will and asking in wrath Psal. 78. 30. 31. some are rebuked and chastened but not in wrath nor displeasure as David Prayes for himself Psal. 6 1. Therefore the question would be Ier. 14. 19. hast thou rejected â—udah hath they soul loathed Zion 2dly We would search the Reasons and procuring causes of sad Dispensations Iob 10 2. shew me wherefore thou conâ—endest with me 3dly We would search and inquire â—nent the event of Dispensations wilt thou not revive us again that thy People may rejoice in thee Psal. 85. 6. We are allowed likwise 4thy to search and enquire anent the continuance of Dispensations to this purpose we read in Scripture many a how long Lord In sad Dispensations likwise 5ly we should search for solid grounds of comfort and for this we should remember bygone times and remember the kindness we have tasted of in them Psal. 89. 49. Lord where are thy former loving kindnesses Psal 77. 10. I will remember the years of the right hand of the most high But in the Observation of Dispensations our search would be 6ly chiefly about our Duty our main question would be Lord what wilt thou have me to do Act 9 6. And our great Petition with David must be lead me O Lord in they righteousnes because of mine enemies make thy way straight before my face Psal. 5. 8. teach me thy way O Lord and I will walk in thy truth unite my heart to fear thy name Psal. 86. 11. 4. We should observe the Dispensations of God with Regard the challenge is Isai 5. 12 that they regard not the work of the Lord. This Regard is a due judgment and estimation of the works of God with reverence becoming the Majesty worth and excellency of the worker and the works and that leaves an impression of Piety and Religion upon the heart of the Observer according to that pathetick exclamation Rev. 15 4. who shall not not fear thee O Lord and glorify they name for thou art Holy for all nations shall come and worship before thee for thy judgments are made manifest Due Observation of the works of God is a great curb to Atheisme and Prophanity and Atheisme and Prophanity are as great enemies to due Observation of divine Dispensations Put men in fear O Lord that they may seek thy name 5ly We should observe the Lord Dispensations with Affection Lament 3 51. mine eye affecteth mine heart the Prophet's Observation of Dispensations made him cry my bowels my bowels my heart is pained within me Jer. 4. 19. I reckon him a savage person and one that hath vicera fera triplex circa pectus robur the bowels of a tygar or bear and that his heart is brass oak or stones who is not affected with the Dispensations of our times who grieves not for the afflictions of Joseph Amos6 6. and who cryes not alas for the day for none is like it It is the day of Jacob's trouble Jer. 30. 7. 6. We should observe the Lords works with Memory in our Observations of things present we should reflect upon these that are past in former times I remember the days of old Psal. 153. 5. And likwise we would lay up in memory our present Observations for the time to come Psal. 48. 12 13. Mark ye well that ye may tell it to the generation following We have both joined together Psal 78 3 4. that which we have heard and known and our fathers have told us we will not hide from their children â—hewing to the generations to come the praises of the Lord and his strength and his wonderfull works that he hath â—one The Psalmist says Psal. 111. 4. The Lord hath made his wonderful works to be remembred O! then â—t not the memory of the Lords Works go down â—n our days Let us comfort our selves with what â—s remembred and let us transmit the memory of the Lords Works to succeeding Generations that they may share of the same comforts And I believe the People of God in this time have much to â—o with their memory we hear not what we were wont to hear nor see what we were wont to see We are now left to gather up the Fragments of former enjoyments by the hand of a Sanctified memory One says O I shall still think well of Christ He shall be to me as the Apple tree alongst the trees of the Wood for the day was then I sat down under his shaddow and his fruit â—as sweet to my taste Cant. 2. 3. Another