of the Dispensations of GOD AND OF The pertinent Duties and Comforts of His PEOPLE in these Times WITH A Preface of the fulness of Scriptur sufficiency for Answering all Cases Hosea 9. 10 I found Israel like Grapes in the Wilderness Jer. 2 2. I Remember thee the kindness of thy youth the love of thine espousals when thou wantest after me in the Wilderness in a Land that was not sowen Numb 33 1. These are the journeyes of the Children of Israel which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron 2 Verse And Moses wrote their goings out according to their journeyes by the Commandment of the Lord and these are their journeyes according to their goings out 1 Epistle of John 1 3 That which we have seen and heard declare we unto you Written in the Wilderness Edinburgh Printed by George Mosman and are to be Sold at his Shop in the Parliament-Close Anno Dom. 1692. THE PREFACE THE Jews have a Tradition of that Manna wherewith God fed Israel in the Wilderness fourtie years that the taste thereof was such and so various that it answered every mans Appetit and tasted to him of whatsoever food his soul desired And look how uncertain is that Jewish Tradition of the materiall Manna that was gathered off the Earth for the space of fourty years in the Wilderness of the land of Egypt So certain is this Christian Truth of the Spiritual Manna the word of God that bread of Heaven that Angels food wherewith God feeds his Church in all ages successively and every Child of his House the Israelite indeed respectively throughout the whole course of their life and travel in the World which is the great Wilderness that it hath in it a real supply of all their necessities and hath always in it a word in season to all persons at all times and in every condition To the Dead it is life to the living it is health to the weary it is refreshment to the weak it is strength to Babes it is milk to strong men it is meat to the hungry it is bread to the thirsty it is waters To the drooping soul and sorrowful heart it is wine to the faint it is apples and Pomegranats cinnamon safron spiknard Calamus and all spices of the merchant To such who love dainties it is marrow and fatness honey of the rock and droping from the honey-comb to the wounded it is the balme of Gilead to the blind and weak sighted it is eye salve and oyntment to annoint the eyes To such neat souls as love to be all Glorious within and to keep clean Garments it is a Crown chains of the neck braceless ear-rings pendents and Ornaments of all sorts and if they like to be in fashion and to go fyne in the court of a Heavenly Conversation and communion with God it presents them a bright large glass whereat they may dayly adorn themselves to purpose This Glass is no falsifying nor multiplying Glass but a just discovering and directing one here are also discovered not only all the obliquities of gesture and faults of feature and all spots upon the face or cloaths but likwise the very in most thoughts and intents of the heart with the most subtile imaginations of the mind are here manifested Here ye are directed to sit all your Soul-ornament in the fynest spiritual fashion and to compose your gestur and order your motion so as you may be able to stand in the presence of him who is greater than Solomon This large bright Glass doth stand in King Solomons bed-Chamber in the Pook of Canticles and in it you may see your self from head to foot There ye see the head beautiful with locks Cantic 4 There ye see the sweet comly Countenance of the Saint which the Lord is so much in love with that he is in continual desire to see it there you see those eyes that ravish his heart and so throughout even to the feet that are very beautiful with shooes Chap. 7. 1. For such as are destitute and unprovided the word of God is a portion to the poor it is Riches of treasure of choice Silver and fine Gold Here is that which dispelleth darkness cleareth doubts dissolveth hardness dissappointeth fears dischargeth cares solaceth sorrows and satisfieth desires Here is counsel and strength for peace and war Here is daily intelligence from Heaven And in a word here is the best Companion that ever a soul did choose And blessed they who can spiritually tone that short but high note Psal. 119. 98. Thy Commandments are ever with me And that they are not with the soul as a burden of idle attendants are with a man see what good offices they perform by their presence Prov. 6. 22. 23. They are as Hobab to Israel and David to Nabal Eyes and a Guard to us in the Wilderness In the World and chiefly in this World we change seats and Societies we shift conditions and habitations we go thorow the Wilderness of Baca from troop to troop we are driven from Temple Altar and Oracle and we are divided from our relations and dearest acquaintance whom we loved as our own Soul we are spoiled of our Companions with whom we took sweet counsel and went into the house of God But blessed that Soul who in all this can say I am not alone my good old friend the word of God the Bible the guide of my Youth hath not yet forsaken me it is with me yea it is in me in the midst of my heart and I bear about me daily a living coppy of those livly Oracles and they are more near me than my very self for my heart is within me and they are within my heart I may be separated from my self by death that parts the dearest Friends my heart may be pluckt from my breast and my Soul dislodged of my Body but my Companion the word of God and me shall nothing part Prosperity shall not cause me forget it And adversity will not cause it forget me I will never forget thy Precepts for with them thou hast quickned me Psal. 119. 93. As those who live upon the shoar have a very just diall of the measure and motion of the water which they can make use of without the sun so are the ebbings and flowings of our affections to the word of God the surest most universall and constant witnesses of our daily condition for albeit the darkness that is upon the face of our Souls may pretend that it is night with us yet if it be full sea in our affection to the word of God we may be sure it is noon day and when it is low water in our affection to the word sure then it is mid night and the sun was never seen at mid night Be sure it is ill with that Soul that is out of conceit with the word of God Now to say nothing of the malignant qualities of gross ignorants prophane
exchange of heartâ— are there What concentering of Affections What returns of Love What uniting Raptures â— What reflections of Beauty What Echo's of Invitations and Commendations with such likeness of voices that sometimes you shall hardly discern who speaks Moreover we find this compliancâ— universal in the Saint swaying all that was in him to the Lords Devotion his understanding is re-newed in knowledge after the Image of him thaâ— created him he understands with God from God and for God He can do nothing against the truth but for the truth He lighteth his Torch at the Suâ— and taketh his light from the Candlestick of tâ— Sanctuary the Law and the Testimony his faitâ— hath the image of Christ Iames 2. 1. It is thâ— faith of our Lord Jesus Christ the Lord of Glory And Christs Superscription Revel 3 â— These things sayeth the Amen the faithful and true witness And we have the mind of Chrisâ— Conformably his will is swayed whether for acting Lord what wilt thou have me to do or for suffering Not my will but thy will be done he is an Orthodox Monothelit And for his affections he loveth and hateth as God doth and because he doth it And finally in his conversation he is Holy as God is Holy merciful as he is mercifull and perfect as his heavenly Father is perfect Hence the old Philosophers seeing thorow the darkness of nature have said That good men are visible mortal Gods and the Gods are invisible immortal men Which as it is litterally true of their fictitious fancied Gods so with respect to the true God it proveth Symbolically that the mystery of the Incarnation is no absurdity there being such a high affinity betwixt the Divine and Humane nature in its integrity for we are also his off-spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 28. 4. In mutual claim to and interest in the Persons and things of one another the result of mutual choice gift and Covenant contract My beloved is mine and and I am his I will be their God and they shall be my People All that is in God is God and all that is in God is for his People he is a God to Israel all that his People are or have or can is for him 1 Cor. 6. 19. 20. ye are not your own for ye are bought with a price Therefore glorify God in your body and in your spirit which are Gods And none of us liveth to himself neither doth any of us dy unto himself but whether we live we are the Lords or whether we dy we are the Lords And our Communion with God consisteth much in holding up a Trade and keeping a bank with God in getting from him and bestowing for him and though a man cannot profit God nor reapeth he where he sowed not yet he must have his own with the use Hath a man communion with God What hath he done what hath he given or what hath he forsaken that he had or refused that he might have had for God Numb 24. 11. Balak could say to Balaam Lo the Lord hath keept thee back from honour but we may say to some The Lord hath not keept thee back from Honour for like the Apostate Jews they love the praise of men better than God or the praise of God But Moses refused to be called the son of Pharaohs daughter esteeming the reproach of Christ greater riches than the treasures of Egypt Heb. 11. 24 26 The Apostles forsook all and followed Christ A good bargain a thing much prized by the spirits of our time a hundred fold in this present life and in the World to come life everlasting A man may forsake all for God but he can lose nothing for God Take Galeacius Caracciolus for a sufficient witness who proved the matter Italy the Garden of the World Naples of Italy Vicum of Naples farewell all for Christ freely But now if the son of man should come shall he find faith in the earth Who believeth indeed that He who snared not his own son will with him give us all things freely Are the consolations of God small with thee Thinkest thou so meanly of God and Christ the gift of God all the fulness of God the treasures of hope the earnest of the Spirit the Riches of saith the first fruits of the inheritance Didst thou ever sing Psal. 4 7. Thou hast put more gladness in my heart than in the time that their corn and their wine increased All these things have I given thee and yet I will do more for thee if thou canst but for goe a little for me Poor Soul mayst thou not spare it 5. In fellowship of converse And therefore in Scripture it s called a walâ—ing with God before God in Christ a dwelling in his presence and walking in the light of his countenance Psal. 73 23. I am continually with thee Psal. 139. 18. When I awake I am still with thee 2 Cor. 16. 16. I will dwell in them and walk in them Rev. 21. 2. And I heard a great voice out of heaven saying behold the tabernacle of God is with men and he will dwell with them and they shall be his People and God himself shall be with them and be their God Men live together for mutual comfort and help of life his comforts delight the soul and he is the God of our life Men converse together for Counsel Counsel is mine sayeth the wonderful Counseller and â—e giveth his People Counsel and therefore the Godly Souls desire is to enquire in his temple Men â—onverse together for business and O how much â—ath the Soul to do with God! Who doth all things 〈◊〉 it Men pay visits to one another and what find visits pass betwixt God and his People Men â—ast and sup together I will sup with him and he with me Rev. 3 20. Prov. 9. 2. Wisdom hath killed her beasts she hath mingled her wine she hath also furnished her Table Psal. 23 5. Thou preparest a table for me in the presence of mine Enemies Isa 25. 6 A feast of fat things a feast of Wines on the Lees of fat things full of Marrow of Wines on the Lees well refined Cant. 4. last and 5. 1. Let my beloved come into his garden and eat his pleasant Fruits I am come into my Garden my Sister my Spouse c Eaâ— O Friend Drink yea Drink abundantly O Beloved Friends Converse in Presence and Correspond in Absence and at a distance The Godly Soul cannot endure Absence or Distance from God for the Light of his Countenance iâ— better than Life But if it fall at distance it keepâ— up a correspondence In my trouble I sought the Lord and my cry came before him ever into his Ears O ye Daughters of Jerusalem you see him whom my Soul loveth tell him I am Sick of Love When my heart was over whelmed within me thou knewest my way From the ends of the earth will I cry unto thee O when shall I come and
Atheists and obstinate unbelievers who are habitually dissafected to the word of God nor yet to mention the willful groundless fits of pettish distempers in Saints who often times do even take up at their foot groundless and needless pleaes and discouraging apprehensions which they cannot so easily lay down again Psal. 42 5 Why art thou cast down O my soul and why art thou disquieted in me Psal. 77. 2. My sore ran in the night and ceased not my soul refused to be comforted To pass these I say as bearing no direct impeachment of the abovesaid commendation of the absolute sufficiency of the word of God to answer all cases There are three Things that in a time of tentation in an hour and power of darkness do readily concurr to diminish the Saints respects to the word of God The first is that their case seems odd unparalleled and unpracticable in Scripture they find no case equal with theirs in all respects that hath been cured 2 In their weakness they thereupon conclude that their case is really hopless and irremedable But 3 The saddest of all is that they find the word not only silent for them but to speak directly and aloud against them as they think smiting hewing and hammering them with sad and heavy threatnings and intimations of determined wrath rejection and ruine to come upon them from the Lord. In all these they err not knowing the Scriptures But that yet for all this there is hope and that the Scriptures are not to be casten out with as unkind and uncomfortable Companions in such cases Let these things be considered for vindication of the Scriptures to Souls thus exercised And 1. Be it granted as the truth is that a Souls case may be such for Circumstances that the Scriptures mention none Parallel with it in all points to have been cured the same is all along to be understood respectivly of Churches and Nations as of particular persons yet I am confidently perswaded that there is no case now incident to any whether Nation Church or Person but the Scripture holdeth forth some either as evil or worse whether for sin or suffering that have been helped There hath no temptation taken you sayes the Apostle 1 Cor. 10 13 but such as is common to man Is thy case sinful behold the Scripture tells us that he obtained mercy who once a day thought himself the chief of sinners 1 Timoth. 1 15. And that as an exquisite and rare piece of mercy is set forth in the Gospel for a pattern to all those who should afterwards believe in Christ to life everlasting Christ loves to have sinners change and for that he puteth forth his pattern as Merchants do their samplers of Rich Wares and sure he hath since that time put off many such pieces and yet the pattern stands forth shewing that their is more abundance to serve all that have need To say nothing of Paul's sin which sure was great enough nor of many who since his time may have thought themselves the chief of sinners as well as he did where I think I see a kind of strife among mercies Clients who shall be most beholding to free Mercy and free Grace This pattern makes it fully certain that there is mercy for the chief of sinners be who he will and that he whosoever he that supposes himself the chief of sinners is â—ot thereby warranted to despair of mercy but rather to plead the greatest interest of necessity and to look upon himself as the fittest subject for the Lord wherein to display his Glory Is thy Case afflicted And thy sufferings extraordinary See Job's desperate Case see Heman's distracted Case see that Case of the Church in the Lamentations in whose Case there is hope though it had not been done under the whole Heaven as had â—een done to Jerusalem Look to the cloud of Witnesses Look to Jesus Heb. 11. and 12. Chapters But here is the great Case of the troubled Soul Cleanly sufferings for the Exercise of my Grace â—â— Job's or for the testimony of Truth and a â—ood Conscience as those of all the Witnesses and Martyrs I could well bear In these respects I â—ount it all joy to fall into diverse temptations and could count it my Honour and Mercy as well â—â— suffer for Christ as to believe in him I could â—o with such sufferings as Job would have done with his Adversaries Books I could take them upon my shoulder and bind them as a Crowne to me and as a Prince would I go near unto him â—ut Alas I suffer with an evil Conscience my afflictions are to me the punishment of my iniâ—uity and the fruits of my folly This case indeed if any requireth the Tongue of the learned and a word in season to the Soul that is weary of â—â— And if the word of God help me not here I have lost the Cause and come short of my Accounts But there is hope in Israel also concerning this thing Ezra 10. 2. And I find the Scripture clear in these particulars concerning this case 1. I find indeed a great odds betwixt cleanly suffering for righteousness and suffering meerly for iâ— doing The one is a thing thank-worthy and Glorifying of God in the highest manner actively the other is not thank-worthy but is the mans misery In the one a man hath a good Conscience and joy therefrom in the other a man hath an iâ— Conscience with terrour and sorrow proceeding therefrom The one gives a man good confidence of assistance and of the spirit of Glory and of God to rest upon him the other makes a man desponâ— and droop The one stops the other opens the mouths of wicked men Therefore sayes Peter Pet. 3 17. It is better if the will of God be so tâ—â— ye suffer for well doing than for evil doing 2ly It is clear that we ought to bear such Afflictions with the more patience Micah 7 9. I will beâ— the indignation of the Lord because I have finned again him Nor ought any living man to complain who suffers meerly for the punishment of his iniquity Laâ— 3 39. and if he must complain let him complain to God and bemoan his case in quietness to him It is far better for men to bear their yoke quieth and sit alone than to pine away in their iniquity Mourning one to another whilst they do not 〈◊〉 to the Lord. Too much whining and complaining to men will be found Labour which profitet not try it who will But as a man would complain to God so he would beware to complain of God he would leave his complaint upon him self Job 10 1. and lay the blame of his afflictions home upon himself Psal 38. 5. My folly makes is so 3. It is clear from the whole History of the Scriptures that most of all the Saints Afflictions whether conjunctly in the Body of a Church or Nation or severally in their own persons particularly have been the chastizments of their
their Spectacles is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord for that it hath a peculiar stampt of Divinity that cannot be counterfited If God creat but a louse in Egypt that is an original whereof the greatest Magicians can give no copy because it is the finger of God Exod. 8. 19. And yet many read the Epistle without the inscription many see the hand work and not the hand the Work and not the Worker Not to speak of Heathen Atheists of whom some have been darkned with the fancy of a voluble blind Fortune others dammished with the impression of on inflexâ—â—â—e inexorable fate both equally opposed to the â—th of a wisely contrived and freely exercised â—â—ovidence Nor to speak of heretical Manicheâ— who attributed all evil events of sin or pain to â—e Daemoniacal influence of a malum principium an dependent unprincipiated Principle of evil in â—ain speech a Devil-God nor of malicious blasâ—emous Iews who albeit that they could not â—ny that notable Works and Miracles were â—ought by Christ yet calumniously attributed at which was the finger of God to Beelzebub â—e Prince of Devils I say not to mention these â—w many are there in all Generations who have â—gmatically received the true principles of a geneâ— Providence that either of neglect do not of infirmity and mistake cannot or of malice â—ill not see the hand of God in particular events â—nd therefore we have this frequent Conclusion Gods dispensations whether of mercy or Judgâ—ent then shall they know that I am the Lord. Unbelief of a providence looseth all the pins and â—aketh the whole frame of Religion and the â—â—th and actual observation of a Providence sixeth that Atheisme looseth Upon this pin of an observed Providence the Saints do hang many excellent vessels of greater and smaller quantity â—nd what doth not David build upon this foundation the Lord reigneth Let us then observe â—rovidence ruling in all dispensations and in every one of these let us with old Eli both see â—d say it is the Lord and whether dispensations be prosperous or cross let us remember him thâ— hath said I make peace and I creat evil Onâ—â— let not the observation of providence either slaken our hands in any good Duty This evil iâ— the Lord wherefore then should I wait any longer 〈◊〉 him was an ill use of Providence And this is bâ— like the rest of Satans and Unbeliev's Conclusion Nor 2. Let it strengthen our hands in any sinâ— project or practice It was the Devil that 〈◊〉 cast thy self down from the pinacle because he hath â—â—ven his Angels charge of thee Let us not take Providence 3. for approbation of our practice Senacherib who could say that he was not come without the Lord against Ierusalem It was a wickâ—â— word in David's enemies to say God hath forsâ—â—â— him let us persecute and destroy him But David 〈◊〉 of another spirit when God delivered Saul iâ— his hand let not my hand saith he be upon bâ— for wickedness proceedeth from the wicked saith the Proverb of the Ancients 4. Let dispensations of Providence be determining evidences of our state before God for all things 〈◊〉 alike unto all and and no man can know either â—â— or hatred by all that is before him Eccles. 9 1. â—â— a great vanity in a wicked man to think the 〈◊〉 of himself for prosperity And it a great weakâ—â—â—â— in a Saint to think the worse of himself for affliction and adversity albeit all these come from the hand of the Lord. And yet none are hereupâ—â— allowed to be Stoically or stupidly unconcerned 〈◊〉 the vicissitudes of differing dispensations for â—â—cles 3 4. there is a time to weep and a time to 〈◊〉 time to mourn and a time to dance And chap. 7. 14. the wise God by the wise mans mouth bids us in â—he day of prosperity be joyful but in the day of adâ—ersity consider The 3d. thing to be observed in the works of God and his ways to his People is the Properties and Attributes of those his works for as omne â—actum refert suum factorem every thing made reâ—embles its maker so in the works of God generally and more specially in his ways and dispensations to his own we have a lively draught and â—elineation of all the attributes of the blessed Worker Here is displayed the soveraignity of God which is exalted equally above limited â—oyality and licentious Tyranny for the Kings â—â—rength loveth judgment Psal. 99. 4. The Soverignity of God flows from his unlimited Indendâ—nt nature is founded upon his transcendent unâ—erived right in his creatures and runs in this method 1. he is over and before all things 2. all things are of him 3. all things are his and therefore 4. he may do with his own what he will â—e is the only potentat and to him belongs the Kingdom the power and the glory for ever Amen This â—overaignity of the works of God or of God in â—is works is a common pass-key that will open all â—he Adyta the secret passages of the most mysterious reserved works of God in his most surprizing â—ispensations to his People and gives the only answer to Questions about many of his dispensations otherways unanswerable instance these few Question Why hath the Lord elected one to Salvation and appointed another to Damnation and that it may be of two Brethren as Iacaâ— and Easu Twins born where all things are equal in the Object Answer Because the Potter hath power over the clay to make of the same lump one vessel to honour and another to dishonour Rom. 9. 21. Question 2 Why iâ— pursuance of the design and accomplishment of the work of our Salvation did the Lord bruise his own Son and put him to grief It pleased the Lord Isai 53. 10. Question 3. Why doth the Lord shew mercy to one and harden another Answer So he â—â— Rom 9. 18. Question 4. Why to all those that anâ— really in a state of Grace doth the Lord dispensâ— Grace so differently in time measure method manner and other circumstances Answer thâ—â— is as the spirit of God will 1 Cor. 12 11. Question 5. Why doth the Lord distribute an equal reward of Glory to those whose works and service iâ— very unequal in the World Answer Because it is lawful for the Lord to do what he will with â—â— own Math. 20. 15. Question 6. Why doth the Lord vouchafe Grace to those most ordinarilâ— who naturally ly at the greatest disadvantages â— that the Poor the Fools Babes yea the most desperat forlorn sinners Publicans and Harlots aâ— called and do receive the Mysteries of the Kingdom of Heaven and enter thereinto whilst thâ— Wise the Mighty the Righteous Civil Well Natured and Well bred Pharisees are passed by Whâ— should all this be Answer Even so father for so seemed good in thy sight Math. 11. 26 Question 7. Why doth the Lord choose one People and â—ation to make them
says O â—ut I love the house of God well And O when shall I come and appear there before God! for the â—ay was when I saw the Lords Glory and his power in â—â— sanctuary Psal. 63 2. And O when shall I see â—e like again O how shall that be Then make â—e of thy Memory and remember that David â—â—m the Wilderness returned and dwelt in the â—use of the Lord all the days of his life Remember likewise Isai 64. 3. that God did for his People terrible things which they looked not for â—he came down and the mountains flowed down at his presence and this they build their hope upon in their present case Conclude thou then with David 2 Sam. 15 25. That if thou hast found favour in the eyes of the Lord he will bring thee again and shew the both his Ark and his Habitation This Scripture hath long lodged in my thoughts and while minâ— own heart like Sarah behind the Tent door laught and says shall these things be In reproach â—â— scornful unbelief I thus both use and please to reason Those who find favour in the eyes of the Lord he will bring them again and shew them both his Ark and his Habitation to wit the Sanctuary But the many wandering Saints and out-cast Ministers and People of these Nations find favour in the eyes of the Lord Therefore they shall be brought back to see the Ark of the Lord and his Habitation Let unbelief answer the first proposition Leâ— even their enemies answer the second and theâ—â— who shall deny the Conclusion 7. We would observe the Works of God and his Dispensations with Use the useful Observe is the good Observer of divine Dispensations anâ— this is that which before in Scripture phrase wâ—â— called a harkening to the Lords Voice in his Dispensations and a discerning of their Tune There no Work of God but it hath a Voice and it hath a Use and the Works of God are of so universal â—â— that hardly is their any truth in the Word of God but we are taught it by some Work of God It â—t pertinent nor take I pleasure here to enlarge general of the proper uses of the several â—orks of God But having above supposed as â—e truth is that to any who hath an ear to discern The voice of present dispensations to the â—hurch in these Nations is beyond all dispute a â—urnful one I shall therefore shortly hint at the â—oper uses of such Mournful Dispensations and shall direct them all from the third chapter of the Lmentations The first Use of present Dispensations is for Lamentation Verses 48 49 51. Mine eye â—ine eye mine eye mine eye runneth down with â—vers of Waters Mine eye trickleth down and â—â—seth not without any intermission mine eye affectâ—â— mine heart O Call all that are skilful to Mourn and let them raise up a Lamentation But â—hough neither our Eyes weep nor our Voice Laâ—ent yet even our Condition it self doth weep and Mourn to God Jer. 12. 10 11. Many Pastors have destroyed my vtneyard they have troden my portion unâ—â—r foot they have made my pleasant portion a desolate Wilderness they have made it desolate and being desoâ—â—e it Mourneth unto me the whole land is made deâ—â—ate and no man layeth it to heart Come then and â—â—t up a Lamentation together all that are sorrowful for the Solemn Assemblies Lament smitten â—epherds Lament scattered flocks Lament hungry and thristy Souls Lament desolate Congregations Lament poor doubting disconsolate Christians Lament closed Churches Lament empty â—â—ulpits Lament silent Sabbaths turn your joy into Mourning O our blessed Communion-time Lament Cities Lament Burrows Lament ye dâ— Villages and my soul shall Mourn in secret places cause the Lords flock is carryed away Jer. 13. 17. say it is a Lamentation and shall be for a Lamentation We never saw the like since Popish â—â—terdictions so many Glorious lights obscured these Nations And if an enemy had done thâ— then might we have born it if Pope if Turk Pagan But thou O a friend a Protestant Prince of the Covenant What thing shall I taâ—â— to Witness for this But because the Apostle bids us Mourn as those thâ— have hope The 2d Use of present Dispensations shâ— be to Hope verse 21. This I recal to my mâ—â— therefore have I hope verse 24. in him will I hope verse 26. it is good that a man should both hopâ— and quietly wait for the salvation of the Lord Isai 8. 17. I will wait upon the Lord that hides his face from the house of Jacob and I will looâ— for him It is wonderful to see how contrarâ— conclusions Faith and Unbelief will draw from the same premisses The Lord is wroth and hides hâ—â— face then say believing Isai and Jeremy we wiâ—â— hope in him and wait for him yea but set unbelieving Joram to it and he will tell you shortly why should I wait any longer for him 2 Kings 〈◊〉 32. And if he must know why Jeremy Lament 3. 26. can tell him it is good and if he ask what good is in it Isai will tell him more particularly Chap. 30. 18. The Lord is a God of iudgment 〈◊〉 blessed are all they that wait for him Psal. 52 9. will wait on thy name for it is good before thy Saints â—here we see it is the judgment of all the Saints â—at it is still good to wait on God O then let us â—ait on him that hideth his face from the house 〈◊〉 Jacob for surely there is hope But where is â—ur hope our hope is in God that saveth the upâ—â—ght he is the hope of Israel and the Saviour thereâ—â— in time of trouble Jer. 14 8. So long as he is God 〈◊〉 long is their hope and to say there were no hope were to say there were no God and they â—ob God of his Glory and Title who fail in their hope The 3d Use of present Dispensations is Submission verses 27 28 29 30. It is good for a man that he bear the yoke in his youth he sitteth alone and keepeth silence because he hath born it upon him he puteth his mouth in the dust if so be there may be hope he gives his cheeks to him that smiteth him he is filled with reproach and verse 39. wherefore doth a living man complain a man for the punishment of his sins What ever be the Lords Dispensations is our part to submit And because Submission 〈◊〉 Gods Dispensations is a hard duty to our Rebellious corrupt hearts I find the lamenting Prophet tacitly insisting to perswade submission upon â—hese grounds 1. From the mitigation of Dispensations the Lord punishes not as we deserve â—â—e are living men and are not consumed and that â—his mercy renewed every morning And indeed that is less than Hell to a sinner is mercy unâ—â—served verse 22 23 2dly from the good that may be expected of the saddest Dispensations verse 27. It is good that a man bear the yoke in hâ—
youth there is no lot so ill but a well exercise Soul can make good of it 3dly From the hope â— an out-gate in the issue verses 31. 32. the Lord will not cast off for ever but though he can grief yet will he have compassion according â— the multitude of his mercies 4. From the Lords unwillingness to afflict verse 33. for he doth not afflict willingly nor grieve the Children of men 5. From the Lords Soveraignity verse 37 38 out of the mouth of the most high proceedeth not evil and good 6. From mens deserving justly the saddest things verse 39. wherfore doth a man complain for the punishmentâ— his sins and verses 35. 36. the Lord approvâ— no unjust dealing But true submission is not stupid idle heartless thing and if we suffer oâ— hearts wholly to be idle they will not fail like unemployed Souldiers to mutin and so find themselves both unhappy and unlawful Worlâ— therefore they must be diverted to that which good Take we then the 4th Use of present Dispensations to imploy our hearts with all and that is Seâ—â— examination verse 40. Let us search and try oâ— ways a pertinent and very necessary work for suâ—â— a time Amongst the many things we get leisuâ—â— now to think on let this be minded as none the least as the â—yning Pot for Silver and the Furnace for Gold so is affliction to a sinner a discovering and purging thing Affliction as I not before will cause men hear on the deafest side of their head it will open their ears to discipline it will cause them see things that before they would not see Let us then set in earnest to the Work of â—elf-examination while we have the advantage of â—uch a help The 5th Use of present Dispensations is Repentance in that same 40 verse and let us turn again to the Lord What ever by Self-examination is discovered to be amiss as hardly any man shall search himself faithfully but many such things will be â—ound with him let all that be amended for if â—ur scum be only discovered and go not out from â—s we shall be in hazard to be consumed in the Furnace Repentance well becomes a sinner at any â—ime but especially when God with rebukes is â—hastising man for iniquity and persuing sin with â— Rod And Gods hand will fiul be stretched out nor will his anger turn away till the People turn to him that â—nites them Isai 9 12 13. If we would freely turn to the Lord from all iniquity we needed neither fear the wrath of men nor be beholden to their kindness the Lord should then command deliverances for Iacob as it is said Psal. 44 4. and should cause the best of them be glad to go his Erands and serve at his Commands But our iniquities turn away and with hold good things from us Ier. 5. 25. O if once that sweet Word were going thorow the Land Hosea 6. 1. every one sending it to his neighbour and saying come and let us return unto the Lord. The 6th Use of present Dispensations is much Prayer verse 41. Let us lift up our heart with our hands to God in the Heavens and if the People of God set once to Prayer in good earnest it will be high time for their enemies to fear a mischief for sure the cloud of the Saints Prayers will break in a tempest upon their fatal heads The three last verses of the Chapter are dreadful to them Render unto them a recompence O Lord according to the Work of their hands give them sorrow of heart thy curse unto them persecute and destroy them in anger from under the Heavens of the Lord. And if the destitute People of God were mighty in Prayer wrestling with God weeping and making supplication to the Angel as Iacob did I could tell the Church of God good news that then the Lord would build up Zion and would appear in his Glory and thaâ— he would regard the Prayer of the destitute and noâ— despise their Prayer Psal. 102 16 17. For the Lord is even waiting his Peoples Call Isai 30. 18. 19 the Lord waiteth to be Gracious he will be very Gracious to thee at the voice of thy cry when he shall hear it he will answer thee And what will he give us he will give us our removed Teachers with the fulness of the blessing of the Gospel in a plentiful and powerful Dispensation of the Word Isai 30. 20 21. O then Let all that love Ierusalem Pray and let us wrestle together by Prayer and each Pray with another and for another and to anothers hand and let us all join hands and see who can give the kindest lift and go nearest to raise up the Tabernacle of David that is fallen that we bear not the shame that this breach is under our hand Now all these uses of afflicting Dispensations are as pertinent to the Cases of particular Persons whose heart knows its own grief and who know every one the plague of their own heart And by all the rest Prayer by the Holy Ghost is prescribed as a chief ingredient in all the cures of an afflicted case Jam. 5 13. Is any man afflicted let him Pray Prayer hath its famous witnesses in the Scriptures of the great things that it hath done neither wants it its witnesses in the breasts all the Saints One word of sincere Prayer will cause Devils and men and lusts and fears and cares all run and will burst the strongest bands One word of sincere Prayer from the end of the earth will at a call bring God to the Soul and with him light joy peace inlargment and Soul-solace But if any be so obstinate as the Jews were in the case of the Blind man that they will not believe famous well qualified witnesses who know what they speak and speak that which they have seen I say but of Prayer to them as the blind mans Parents said to those of him John 9 21 ask him he shall speak for himself Try but Prayer in earnest and I have no fear to be found a false witness for its own works shall praise it self best and then I shall be thought to have spoken within bounds And thus I have answered the questions proponed for instruction in the Observation of divine Dispensations all which may serve as I said to state a clear difference betwixt Athenian curiosity and a Christian inquiry into the works of God and his ways towards his People Having already prosecuted the Doctrine in a way as I hope not unuseful there remains the less to be said to it by way of Use distinctly in the usual way Only be it remembered that we observe the Lords Dispensations in manner aforesaid and for incouragment take but one place Psal. 107. 42 43. the righteous shall see it and rejoyce and all iniquity shall stop her mouth Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. And so much for the
yet with more Wit than Honesty Sirs ye know that by this Craft we have our wealth ib. verse 25. Yea if the Lord by his servants plead with some men in Prosperity for their iniquities anon he shall have a reply till he bring forth his Rod which is sitted for the back of fools and is the only cogent argument with such persons Take two instances shortly one is Isai. 31. 2. those people were bent upon Idolatry and when they were reproved and threatned for that by the Lord then they were confident in the assistance of Egypt and when yet they were taxed for that no doubt they would tell the Prophets Self-defence was not unlawful and many such witty stories till the Lord concludes the dispute with that yet he also is wise and will bring evil and will not call back his words but will arise against the house of the evil doers and against the help of those that work iniquity And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall punish thee Say to that Gallants or you have said nothing The next instance is Ezek. 17. from 11 verse to the end Zedekiah had given an Oath of fealty and subjection to the King of Babylon he Rebells against the King of Babylon and breaks his Oath the Lord pleads with him for that O! might he say mark you the Language of our times it was a forced Oath made against his will yea may be it was an unlawful Oath for him to subject himself and the Lords People to Heathens by a bond and therefore why might not he take his occasions to break it if once he had but strength to maintain the breach And may be as Papists think that Faith ought not to be kept to Hereticks so they call Protestants he thought neither ought it to be kept to Heathens But â— mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath in the 16 verse I mark 2. In the same verse against other Covenant-breakers That whatever by Zedekiah was or might be alledged it was all but a prophane despising of the Oath for untill once it be lawful to take Gods Holy and fearful name in vain it shall never be any thing els but Prophanity and Perjury to break Covenant upon interest I mark 3. from the 20 verse against all Patrons of Perjury and such as teach Rebellion against the Lord the Lords great Argument which usually he reserves to the Conclusion of such Debates well says the Lord in the 19 verse he hath sworn an Oath and hath broken it but I will let him know what an Oath is I will Swear another and will keep it as I live saith the Lord surely I will recompense it upon his own head And in the 20 verse I will spread my net upon him and he shall he taken in my snare and I will bring him to Babylon and will plead with him there for his trespass that he hath trespassed against me And this was performed 2 Kings 25. 6 7. and 2 Chron. 36. 20 21. Prosperity to many is as the day light to Owles and Batts it daz'ls their eyes and blinds them that they do not see their Errors till it be too late Zedekiah saw not his faults till he saw them without his eyes at Riblah in the Land of Hamath To say no more of this if other Arguments will not convince men that are guilty of Perjury there is a necessity they must go to Babylon for Instruction As the Lord lives they are the words of God and it is their meaning Perjury shall get a convincing stroak It is a Scots Proverb As sore greets the Child that is beaten after noon as he that is beaten before noon The Church of God and his Saints in these Nations have gotten a forenoons correction but wo to them that get the after-noon stroaks See the Parables Ier 24 throughout To conclude this reason then Let us not seek conviction of our sin the length of the Wilderness nor at the rate of bitter Affliction but let us all take the Councel Ier. 6. 8. Be thou instructed O Jerusalem lest my Soul depart from thee lest I make thee desolate a land not inhabited The 2d Account whereupon the Lord brings his People into the Wilderness for sin is for the vindication of his Glorious and Holy Name from all appearance of connivance at or partaking with his peoples Sins Numb 14. 21. As truly as I live sayes he all the earth shall be filled with the Glory of the Lord that is with the Glorious manifestation of his Justice against his Peoples Sins And he often threatens that those who profane his Name and make it to be Blasphemed he will return their shame upon their own Faces If any of us hath a Friend who is leud and dissolute and debauched we are ashamed of him because his Faults reflect upon us And therefore we hold our selves obliged for our own Vindication to testify our displeasure against him And so it is with the Holy one of Israel and his sinful People The 3d. Account is to imbitter sin to them Jer. 2. 19. Know therefore and see that it is an evil thing and a bitter that thou hast forsaken the Lord thy God and that his fear is not in thee As Abner said to Ioab of the war so I say to every one of their sin 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end Prosperity sweetens sin to Sinners which of it self is sweet enough to their corrupted Palate But the Gall and Wormwood of affliction gives it its own kindly relish The 4th Account is that he may put a stop to his People in their course of Sin Thus Hosea 2. 6. I will hedge up thy way with Thorns and make a wall that she shall not find her Paths and verse 7 She shall not overtake nor find her Lovers Many in prosperity are so engaged by custom to courses of Iniquity which nothing but affliction can interrupt and put a stop to and they must take their march into the Wilderness to divert them off the Paths of Wickedness O that all who are in Affliction and in the Wilderness would take this advantage of their impetuous over-hailing Lusts and Idols and had Wisdom to improve such a good occasion of a perpetual Divorce and Separation from the sins that were wont easily to beset them and as easily to prevail with them It is not time when people are in the Wilderness to rush every one to their course as the Horse rusheth into the Battel never once asking what is this I am doing But it is then seasonable Daniel 4. 27. To break off our Sins and Iniquities Least we go further on than that we can safely retire our selves The 5th Account is that they may truly repent and throughly return from Sin to God In the 7 verse of
times The plague of a general defection which as the Pest doth other deseases hath engrossed all abominations is now so common that except it were with Aaron Numb 16. 48. to stand between the dead and the living with the incense of much intercession that if it be possible the plague may by stayed I should think him a person of that stoutness which they call rashness and of a pretty well confirmed if not of a much hardned heart who otherwise could gladly come into the Company of or mix himself with the men of this Generation We say when all freits fail fire is good for the farsey if God cure this Generation of one Plague by another I shall think it no more than is necessary for Psal. 14. 3. generally they are all gone aside they are altogether become filthy there is none that doth good no not one And now I think I hear a voice from Heaven saying of this Generation as that other Rev. 18. 4 said to Iohn of Mystical Babylon come out of her my people that ye may not be partakers of her sins and that ye receive not of her Plagues And there is another great mischief that the Lord leads his People out of its way in bringing them into the Wilderness and it is the Plagues that come upon wicked men and all Gods enemies The People of God want not their own visitations but they are not like the Plagues of the wicked their enemies Isai. 27. 7. hath he smiten him as he smote those that smote him or is he slain according to the slaughter of those that are slam by him Yea the Saints Afflictions are excellent Antidotes and preservatives against the Plagues of their enemies who are not as but indeed are the Ungodly and the Wicked We see the properity of the Saints Afflictions Psal. 94. 12 13. Blessed is the man whom thou chasteness O Lord and teachest him out of thy law that thou may est give him rest from the days of adversity till the pit be digged for the wicked A strange thing a mans motto to be perussem nisi perussem I had perished if I had not perished and that chastisment should hide a man from the day of adversity But both the History of Scripture and the Saints experience from time time in all Generations do yeeld abundance of particular instances in confirmation of this General assertion It appears by Lots slowness to depart that he took it as a grief to go out of Sodom filthy as it was and yet the Lord by that is sending him out of the midst of the overthrow It is no doubt a grief and great Affliction to many of the Saints and Servants of God that they are removed from their people and place But when judgements come upon aplace better to be away than in place And in the judgment of judicious and great Divines it prognosticats no good to a place when the Saints and Servants of God are driven out thereof Let any read Muscuus upon Math. 24. Alas then for her that bare me and whose Breasts gave me suck for the City the place of my Nativity and education for the word that is past upon her and the Prophesy When it shall be said to faithful Ministers of the Gospel go here or go there go to the south or go to the north but go not to Edinburgh then wo to thee O Edinburgh These are the words and Prophesy of Mr. Robert Rollock which are to be seen in Print before the translation of his book upon the Colossians And is not this the time spoken of 5. The Lord brings his People into the Wilderness to Humble them that they may know of whom they hold mercies and learn afterwards in prosperity to carry soberly When Israel was upon the entry of a land flowing with milk and honey Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness and tells them plainly Chap. 8. verse 2. The Lord did all that to humble thee To this end it was that the Lord commanded the pot of Manna to be kept by the Ark and for this was institute the feast of Tabernacles Prosperity is an insolent Piece and will readily cause men forget their maker that hath done all these things for them and came a free-hold of mercies we are Lords say they and therefore we will come no more unto thee Jer. 2. 31. Or els they will give the Glory of their mercies unto Idols in this same Hosea 2. 5. I will go after my lovers says she who give me my bread and my water my wool and my flax mine oil and my drink and therefore the Lord is concerned for the mantainance of his right to put them out of possession till they make a legal entry by a humble acknowledgment to him their righteous superior and be repossessed by a novo damus as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God and damnage and hurt of our neighbours by Prophanity Presumtion carnal Confidence Intemperancy Oppression and the like and therefore sayeth the Lord Zeph. 3. 12. 13. I will leave in the midst of thee on afflicted and poor People and they shall trust in the name of the Lord and the Remnant of Israel shall not do iniquity He that knows how he has gain'd his Estate should know how he imploys it and they that come to mercies hardly should use them well and humbly If ever God bring his Church and People again to good days and Prosperity O! Let it be remembred that once we were in the Wilderness And thus to the second thing in the point viz. Wherefore doth the Lord bring his People into the Wilderness Follows the Use which is the 3d thing in the point The first Use is of warning and I would sound an alarme and proclame a march into the Wilderness to all the People of God Our Leader and Commander Iesus Christ the Captain of our Salvation hath long since taken the field and is gone out on our head Heb 13. 12 13. Let us then who have taken the Sacrament and Military Oath of Christ and have given our names unto him go forth unto him without the camp bearing his reproach The cloud is now lifted up from over the Tabernacle and therefore it is time for the Children of Israel to set forth yea the Ark of the Lord his Ordinances and his People with the best of their Leaders are already in the fields and are suffering hardship as good souldiers Let us not then for shame lunch at home let us learn the Religious Gallantry of Uriah the Hittite that valiant man 2 Samuel 11. 11. And Uriah said unto David the Ark and Israel and Iudah abide in tents and my Lord Joab and the servants of my Lord are incamped in the open fields shall I then go into mine house to eat and to drink and to ly with my Wife
as thou livest and as thy soul liveth I will not do this thing It is time our loins were girded our shoes were on our sect our staff in our hand and our stuff and provision upon our shoulder for we must to the Wilderness and what if we go out in haste It is good to be in good Company it is better if Moses had any skill to suffer affliction with the people of God than to enjoy the pleasures of sin for a season Heb. 11. 25. They who will not suffer with the people of God may suffer with worse Company They who will not go forth with Lot unto the mountains may possibly sit still till they get brimstone and fire from Heaven and the smoak of Sodom about their ears for he that will save his life unlawfully shall loss it unhappily and he that will loss his life in Resolution may find it in Reality Even as a man doth in stepping of a Ditch with any thing that is either of weight or worth to him his Clock his Case of letters or Papers of concernment his heavy purse or the like lest he loss and indamnage himself and them both he casts all over before him and so coming over with the less trouble he lifts all again upon the other side and so losses nothing of that which he cast away but that he might keep it and himself both whereas if he had kept all about him he might have lost himself and all together but all is not ost that is in peril Let us then with chearfulness turn our face towards the Wilderness The second Use shall be for Information to all such of the Lords People as are either upon their way to the Wilderness or are already arrived there they would not think strange of such a condition it has been it is and it will be the lot of the Lords Children Cant. 8. 5. the high way to Christs mountain of Myrrh and hill of frankincense lyes thorow the Wilderness and there he comes forth to meet them and leads them up in his bosome leaning upon his own arms There doth no strange thing befall the Saints when the Lord brings them into the Wilderness for even as Moses Exod. 3. 1. led his flocks into the backside of the desart and was not that a presage of what followed when he led Israel as a flock through the Wilderness so doth the Lord oft times with his People albeit the Wilderness is a solitary unfrequented place where no foot of man cometh yet in it you may take up and trace the footsteps of the Lords flock who through much tribulation have entred into the Kingdome of God and there ye may follow them who through faith and patience have inherited the promises The Saints will find the footsteps of the flock in their greatest Wilderness and may be helped with the light of precedent Examples in their greatest darkness For now that the Lord through so many ages hath led his Saints to Heaven by so many different paths of Dispensations for there is but one common road of Religion the Kings high Way I doubt there is any untroden path remaining to be discovered by this Generation I only fear one difference which makes indeed a great odds in lots be found betwixt our case and the case of those that have gone before us and it is this That they were better men in as ill times for worse I would none But in that I pray whom shall we blame and know we not how that should be helped See that ye walk circumspectly as wise and not as fools redeeming the time because the days are evil Eph. 5. 15 16. If ill times find no good men let ill times make good men and good men will make good times or els bad times shall make good men better But of the Parity of cases I said much in the Preface The Third Use of the point shall be for Direction bsince the People of God may thus expect to be rought into the Wilderness it concerns them to take their directions for the Wilderness for our direction in such a condition I shall without insisting briefly hint at some things I to be avoided 2 dly some things to be endeavoured Things to be avoided by such as are brought into the Wilderness are I Unbelief Psal. 78. 22 23. the Israelites believed not God in the Wilderness and therefore he was provoked Heb. 3. 18 19. the Apostle tells us expresly that those who believed not their carcasses fell in the Wilderness and for their unbelief they could not exter into the land of promise 2 Discouragment would be avoided Numb 14. 1. the People through Discouragment cryed and weept for the report that the spyes gave them and frequently els-where they expressed their Discouragement upon the emergency of every new difficulty their cry was always that they should die in the Wilderness and in that they read their own fortune Numb 14. 28. for the Lord was provoked for their unbelief and other sins to do to them as they had said Beware of Unbeliefs bode-words for like the Devil's responses their accomplishments are always evil to those that take them In all the World I know no such ready way to Apostacy and utter forsaking of God as Discouragment Experience hath said so much to confirme this that I shall not need to bring reason into the field But this I must say have the experience of Discouragment who will they have it to their expences And if I were to die I would leave Discouragment this testimony that it is dear bought misery 3. Avoid Murmuring fretting discontentment with the Lords Dispensations with complaints of his unkindness Numb 14 2. all the Children of Israel murmured and Chap. 6 42. they murmured against Moses and Aaron But Moses could tell them what are we that ye speak against us nay but your words are against the Lord yea and Numb 21. 5. it is expresly said the People spoke against God and against Moses And still their tune was wâ—y have ye brought us up out of Egypt Just like many in our Generation why say they your Reâ—ormation your Covenant and your Ministers have served you well but verily their words are against the Lord for we owne his name in these and glorify him whom they dishonour When the Children of Israel murmured in the Wilderness they had forgotten how once they groaned because of their oppression in Egypt and in that they may be more excusable than we for the Red sea had ridd perpetual marches betwixt them and their oppressours but we get not leave to forget our oppression in the times of our former subjection to them who derive their power from her who is spiritually called Sodom and Egypt Revel n. 8. I mean Prelats who are indeed the house of the Elder brother but fallen back for that they have come short of the blessing and now hold of the Pope the younger who hath supplanted them handsomely and got betiwxt
in Intimate and more than ordinary fellowship with God as I cited of Moses before we would enter the Clouds and go up into the Mount to God and we shall be no homlier than welcome Cant 4 8 invites us to this We never find David higher upon it than in the Wilderness We owe that sweet 63 Psalme to the Wilderness of Iudah in the 8 verse where of it is said my soul followeth hard after thee thy right hand upholdeth me and in the 5 verse my soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyfal lips If a Soul make a visit to God from the Wilderness they may expect Joseph's Brethrens entertainment they may resolve to Dine with him at noon Our Lord Jesus learned this of his Father This is a desart place says he and we cannot send the People away fasting lest they faint by the way Yea and after they may have that sweet Musick my soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips and Psal 57. 7 8. my heart is fixed O God my heart is fixed O Lord says he I am now well at my heart I will sing and give praise Awake up my Glory awake Psaltery and harp I myself will awake early and that was also a Wilderness Psalme We owe the 4 Psalme to the Wilderness likwise and the 84 whereof more anone Take we then the direction that the times of our affliction be times of more than ordinary Communion with God 5. In the Wilderness we would be diligent to seek good occasions and means for the relief of our Afflictions and supply of our wants Need must make vertue with us Psal. 84. 5 6. Blessea is the man in whose heart is the ways of them who passing thorow the vally of Baca make it a well We must not like the unjust Steward refuse in this case both to dig and beg we must use all means lawful both spiritual and natural with God and men we must with Nehemiah both Pray to the Good God of Heaven and supplicat the King Nehemiah 2. 4 5. The day has been when the Nobles and Estates of Scotland and our Courtiers would have suted and courted the King for a Commission to build the City of the Lord and of their Fathers Sepulchers the Church owning that Faith wherein their Fathers Died who have left there to Posterity the Sepulchers and lasting Monuments of their Fidelity Zeal and Religious gallantry when a Great man would have pleaded for a liberty and protection to a faithful Minister Then Israel and the Lords People in their bounds in commendation of their Zeal and Diligence sang that song Numb 21. 17 18. Spring up O well sing ye unto it the Princes digged the well the Nobles of the People digged it by the direction of the Law-giver with their staves But now since our Princes and Nobles turned herdmen to the Philistines and servants to Prelates their work hath been to stop and take away and strive for Isaac's wells to deprive the People of God moe ways than one of those occasions of pure and plentiful Ordinances which they had digged and drunk of had with labour provided and with refreshment enjoyed See the case in ane Allegory Gen. 26. from the 17. verse to 23. I fear when this generation is gone and if carcasses fall not in the Wilderness if God make not a clean field if he do not root out and make a speedy riddance of this evil Generation from the face of the earth wiser men than I are much deceaved that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles Nehemiah 3. 5. that the put not their necks to the work of their Lord. And when it is come to that then who knows but the sons and little ones of our Nobles may be Well-diggers And as it was in the case of the drought Ier. 14. 3. may come to the waters and to the pitts may be such as shall seek out and labour for the means of their Souls refreshment The Lord may bring the little Ones of those transgressors whose carcasses fall in a Wilderness into a land flowing with milk and hony Numb 14. 31 32. Mean time let us be digging in the Wilderness let us seek occasions for our Souls and where we do not find them let us make them 6. In the Wilderness we would thankfully receave and improve thriftily all offers of accidentall occasions that providence layes to our hand Psal 84. 6. the rain also filleth the Pools that is the Lord will now and then be giving his out-wearyed People some unexpected means of present relief and refreshment which they must acknowledge and use till they get better and more lasting occasions Rain water in a Pool is neither so good nor so enduring as a spring or fountain of living Water and yet the former is good where the latter cannot be had for to the hungry Soul every bitter thing is sweet and little will do a poor man good If God give us an occasion of a good Sermon or a Communion or make any other good means to drop upon our heads as unexpectedly as the rain falls from the Heaven or if we have the benefit of the neighbour-hood of a faithful Minister for the time these things howbeit for their nature and vertue they be fountain water yet herein the best of them is but like a Pool that they are of an uncertain endurance For such is the condition of these Wilderness-times that where one day you have a fountain the next day you have nothing or an empty cistern nor is there throughout all the land so much as one Rehoboth Gen. 26. 22. one well that the Philistines do not strive for Therefore we must drink for the drought that is to come we must hear for the time that is to come Isai. 42. 23. we must make the best we can of every occasion that remaines or accidentally offers for the time and we must feed upon the little Oyl in the crâ—ise and the handful of Meal in the barrel till there be plenty in the Land 7. In the Wilderness we would make use of good Company yea we would make much of it where ever we can have it Psal. 84 7. they go from sirength to strength as our Translation reads it but the Original hath it They go from company to company or from troop to troop Indeed solitude and want of good Company is not the least of the evils of the Wilderness as I shewed above in the description of the wilderness and I believe the People of God in these times will bear me witness in this But we would seek good Company and make use of it Mal. 316 the fearers of God that were then in the Wilderness spake often one to another But wandering and unsettlment another great mischief of the Wilderness will not let the Saints lodge
they be spiritual sanctuary mercies that we miss then remember Ezek. 11. 16. Although I have scattered them among the Countreys yet will I be to them a little Sanctuary in the Countreys where they shall come Remember and sing 84 Psal. already cited with Psal. 63. and 42. If they be remporal earthly mercies that we desiderat then remember Psal 24. above cited with Deut. 8. 2 3. the Lord led thee through the Wilderness and humbled thee with hunger and gave thee Manna that he might make thee know that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live I leave it to every one to try what is in God and in the blessing of God And in the mean time let us learn to take more upon trust with God There is no waste ground in God meet his People with scant where they will they will meet with none in him Jer. 2. 31. have I been a Wilderness unto Israel sayes God they could not say he had Even as Christ said to his Disciples Luk. 22. 35. when I sent you without purse and scrip and shoes lacked ye any thing and they said nothing why many truely of the Saints and servants of God in these times who cannot boast of much wealth yet do not speak of want many wonder how they live and yet they are both living and Life-like And for one I shall say that first and last once and again God hath cast my lot more to satisfaction than I could have chosen with most deliberation hereby teaching me that which I have taken for my Lesson and till I can say it perfectly by his grace I shall still be learning to choose nothing for my self and though I shall not say with Leah Gen. 30. 18. God hath given me my hire yet I may be excused to think that God hath given me a hire for albeit Moses's respect to the recompence of reward Heb. 11. 26. and it may be not that either but rather a free love and respect to the name of God hallowed be that great and precious Name Rev. 2 3 give the chief determination in all an upright Mans most serious deliberations nor would he as he shall not be reckoned with those men Math. 6. 2. who have their reward yet my present satisfaction with my condition outvyeth till it is envyed of the lot of those who have sought a fortune by moe turnes Let Ravens hunt and catch and rugg and Prey and croack over what they have gotten and cry from more I judge him happy Cui Deus obtulit Farcà quod satis est manu That hath enough and finds no want Tho his allowance be but scant And I have learned 2 Kings 5. 26. that this is not a time to receive Money and to receive Garments and olive-yards and vineyards and sheep and oxen and men servants and maid servants I fear something worse than the Leprosie of Naâ—nian cleave to the Gehazi's of this time If God will give me my life for a prey in all places whither I go by his grace I shall not seek great things for my self for I fear he will bring evil upon all flesh and will break down what he hath built and pluck up what he hath planted even the whole land Ier. 45. 4 5. I love tacitus pasci a morsel be it of green herbs with quietness and I hope I have learned Philip. 4. 11. in whatsoever state I am therewith to be content Yea and I am the more content that I find my case somewhat common in the time To confirme it I give you a story A vapouring Time-divine who hath changed his gang twice already and possessed two honest mens Churches one after another seeking a fatter Pasture lately met accidentally with an honest deprived Minister of his old acquaintance and seeing him in case better than wont asked confidently ha sir how is it that you look so well upon it in this World The other a Notable Man gave him a Notable Answer why thus it comes said he we go in God's common Gods common is better pasture than the Worlds inclosure and what wonder if we who go iâ— Gods common look better on 't than you who go in the Devils inclosure At this the petulant man kept silence and iniquity stopt her mouth I Remember it is said Psal. 112. 10 the wicked shall see it that which befalls the righteous to his satisfaction and honour and be grieved he shall gnash his teeth and melt away the desires of the wicked shall perish Now as we would by faith take God for all things els in the Wilderness so in the case of fainting and weariness which as I shewed in the description is the last and not the least evil of a Wilderness-condition we would take him for our strength Psal. 48. 5 Blessed is the man whose strength is in thee Psal. 73. 26. my flesh and heart faileth but God is the strength of my heart Cant. 8. 5. The Church coming up out of the Wilderness lâ—aneth upon her beloved Isai. 12 2 The Lord Iehovah is my strength and my song Isai. 33. 2. be thou their arm every morning Haback 3. 19. the Lord God is my strength and he will make my feet like hindes feet and he will make me to walk upon my high places to the chief singer on my stringed instruments if strength quite fail and be exhausted he makes the weary to renew their strength if strength be weak and the Soul drives heavily and comes up with a slow pace in Duty then he shall run if when they winn to that they fear it shall not last nor they be able to continue at that rate then they run and weary not they walk and do not faint Isai. 40. 31. 10. And lastly In the Wilderness we would long and haste much to be through and press with importunity for a delivery This we see in David Psal. 42. Psal. 63. Psal. 84. and Psal. 107 6. those who wandered in a Wilderness cryed unto the Lord in their trouble And Moses who had been long in the Wilderness was very earnest to have gone over Jordan to see the good Land though for his fault at Meribah it was denyed him Deut 3. 25. 26. This direction is nothing so strange as is the disposition of those to whom it is meant For I begin to observe many who have seen the Lords Glory and Power in the Sanctuary but too modest not to say worse be it from desponcency or from some worse quality in their Suits for a restoration of these Mercies Either the length of our affliction hath put us so far out of memory or the deepth of it hath put us so far out of hope of better dayes that as if there had never been nor never should be better dayes we content our selves with the present Truly it astonishes me to see such a Spirit of slackness possess many as if the Lord had said
accordingly in this Chapter the Lord allures this whoorish Church with Gifts So verse 15. I will give her her vineyards from thence and the valley of Achor for a door of hope A Gift is a tempting and inticing thing and therefore the Lord hath forbid Iudge the taking of Gifts For a Gift blinds the Eyes of the Wise and perverts the words of the Righteous And therefore Isai 33. 15. He is a rare man That can shake his Hands from holding Bribeâ— And the more strange it is that men can take so largely from God and not be thereby enticed after him Solomon sayes A mans gift make room for him and whithersoever it turneth it self it is so prosperous that Every one is a Friend to him that giveth Gifts Prov. 18 15. and 19. 6. But let us consider Gods Gifts His Gifts are 1. Free Gifts And what is freer than a Gift For if it were not free it were not a Gift None of us can earn the east benefit at Gods hand For who hath given to the Lord and it shall be recompensed to him again But of him and through him and for him are all things to whom be Glory for ever Rom. 11. 35. 36. 2. His Gifts are good gifts he is the giver of all good and from him every good and perfect gift descendeth he will with-hold no good from him that walketh uprightly I confess That sore evil undeâ— the Sun Eccles. 5. 13. may be seen in all other Gifts as well as Riches That they are often keepea for the 〈…〉 hereof to their hurt But God never gave men that Gift they have it of the Evil One by abuse to turn good Gifts into evil for themselves 3. His Gifts are Rich and rare Gifts Grace and Glory and every good thing yea himself For the Covenant Gift is I will be their God yea our Selves and our Souls He gives Life and Breath Act. 17. 25. â—er 38. 16 He gave us this Soul 4. His Gifts are large Gifts Act. 17. 25. He gives all things and 1 Cor 47. What hast thou that thou didst not receive And here I observe what a great advantage in his alluring us the Lord hath of us all by his Gifts If we possess and keep still his Gifts we cannot handsomly refuse his sute for our kindness and service for no ingenuous Woman will possess or retain that man's Gift whom she minds not to entertain But if any should presume disdainfully to return the Lords Tokens to him and to send back his Gifts then he hath yet the greater advantage For if we send back all his Gifts and return all to him that ever we had of him then must we needs with all send back and return our selves and our Souls and all that we are or have or can For he gave all these and he requires no more than what he gave So that of necessity we must either be all for God or we must be nothing or else we must be most base in being anything that we are not for God and in retaining his Tokens when we have rejected himself And now let wild ungracious sinners look how theâ— shall come handsomly off And this I would recommend especially to such as claim to more â— a Spirit and Breeding than ordinary if there be any Gallantry here is the opportunity to shew themselves men 5. His Gifts are frequently renewed or rather continually heaped Gifts He loadeth uâ— daily with his 〈◊〉 He is still giving and daily sending variety of â—â—â— Mercies and he is still heaping Benefits upon us and these if we intertain thâ— Giver and give him our Consent we are to take tokens for good and an earnest of greater things to be enjoyed For the Valicy of Achor is a door of hope The Fifth chief Motive wherewith the Lord allures his People is his Carriage and Demeanor towards them A goodly Deportment a quair Behaviour with an obliging Carriage is very taking Davia's and Daniel's Behaviours did much to allay if not to vanquish the fury and malignitâ— of their malicious Enemies The Carriage of 〈…〉 Vespasian the Emperour was such that thereby he was and was called deliciae generis humani the darling of mankind But O how transporting is the Lords way and Carriage towards his People Secular Lovers use to frame their Carriage as well as their Cloathes into the best fashion and dress and they study to make their entries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their Sailes up and would seem to be rather what they should be then what they are and indeed be They put on their best Behaviour with their best Sute only at Shows and Solemnities for as they do not wear their best Cloaths â—o neither practice they the best Manners always at home But as the Lords Carriage to his People is alluring at his first appearing and in his first address to their Souls so they may expect to have it always the same For He is God and changes not and all that is but his ordinary But behold his Carriage I pray you with much Patience he waits upon his Peoples consent as if their Love were worth the waiting upon and indeed it it be not so it is enough that he account it so in much mercy he overlooks many faults in them and puts the best construction upon many of their unhandsome and unkind Actions In much kindness he makes them many a visit With much earnestness he invites them with much respect he intreats them calling them by all their best names in discretion fitting their Titles to his design In much condescendence and tenderness he complyes with them and applyes himself to them and all this he doth so equally constantly and faithfully that they must say if they be ingenuous that all his wayes to them are Mercy and Truth And for all this he is content so â—ar to condescend as to submit himself to their reasonable and impartial Consure O Israel what iniquity hast thou found in me and wherein have I wearted thee testify against me Micah 6. 3. Surely if ever I did any thing below my self it was in matching with thee â—f I had insisted upon particulars in this and the Motives already mentioned where had my rest been But of Gods Carriage and Way with his People this is the sum that it is not the manner of Men. And I think the Lords ravishing conversation with his People would easily pass into Admiration with him who professed â—â—ov 30 19 that he could not know matters much more easie O that the secular Courtier might after many changes oâ— shapes and fashions at last be turned into a seraphick lover And that the ingine and wit which is thrown where it evanishes into the Air of vanity were employed to court the Uncreated Beauty of that ever blooming flower of Eternity The Sixth chief Motive wherewith the Lord allures his People is the Example of others who have led them the way in loving choosing and commending him Example is