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
Unjust Steward To make to them-selves Friends of the unrighteous Mammon that when they fail they may receive them into ever-lasting habitations Mat 6 19 20 Lay not up for your selves Treasures upon earth c. But lay up for your selves Treasures in Heaven The meâ— of the World have their portion in this life But as for me when I awake I shall be satisfied with thy likness Psal. 17. 14 15. Alas most meâ— first have so little desire for Heaven that next theâ— come to have as little hope of it and so at last and fain to take up with the World and for Jaâ—â—â— blessing must with Esau be content with the fâ—â—ness of the earth Gen. 27 39. Or else what meaâ— the unhandsome unhallowed and unhappy Practises of catching gripping and inhancing which have prevailed so far that now mens Covetousness hath strengthned it self with Pride lest they should be reputed less witty for how do they boast oâ— such exploits But such boasting is not good and theâ— glory is their shame for they mind earthly things Phiâ— 3 19 And they have hearts exercised with covetouâ— Practises cursed Children 2 Pet. 2. 14. But alas I findâ— one great fault in most mens accounts that theâ— never count upon the Soul They count their thousands and ten thousands and hundred thousands and the Poor soul sayes how many count you meâ—â— I stand Debter for ten thousand Talents upon your score Yea I am already destressed and what will you give in exchange for me Not a groat sayes the wretch while I havelife though after that he would give ten thousand Worlds So much there is betwixt market-dayes 5. It teacheth patience in well doing who by patience in well doing seek for Glory and Honour and immortality is eternal life to them Rom 2 7. Therefore my beloved Brethren be ye stedfast unmovable alwayes abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord 1 Cor 15. last And this is the Conclusion of the Apostles vindication of the Resurrection and the life to come The Saints have a long and sore service in the World But God is not unrighteous to forget their labour of love a cup of cold water shall not be forgotten And for whatsoever any have forsaken they shall have a hundred fold in this life and in the World to come life everlasting And we reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in the Saints Therefore let us not be weary in well doing for in due Season we shall reap if we faint not Galat. 6 9. 6. It supporteth the Christians hope For if in this life only we have hope in Christ of all men we are most miserable 1 Cor. 15 19. It is certainly the interest of every good man to believe the Souls immortality and as much their Duty to live so as it may be their interest for it is not Reason and Judgement that prompt men to deny it but fear and and an evil Concience that tells them it will be ill for them The Souls immortality is the hope oâ— Israel that maketh them diligent in well doing patient in Tribulation and desirous of their change for we that are in this Tabernacle do groan being burdened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5. 4. The Third view of these words giveth this manifest Reflection That Communion with God is the Souls Sanctuary and Solace We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5 Chap besides frequent Addresses of the like nature such as that solemn Ejaculation Chap. 24. And that Chap. 6 14. and another in this same Chap. ver 29 Besides his ordinary attendance on publick worship and Solemn and extra-ordinary Fasting Chap. 9. By all which it is evidenâ— how Seriously and constantly Godly this renounced worthy was Like David who could say what timâ— soever I awake I am with thee And truly the Soul is either sleeping or worse when not with God Affaires and weight of Business quickned their Devotion as much as it extinguisheth ours And the matter is they were not cool indifferent Latitudinarians in Religion but men of another Spirit serious Men. And if that be true which I hilosophers have said that that is not the Man which is seen Alas what Puppyes what Mock-men are we who can be any thing but Good and Serious This Observation proven by the experience of Saints in all Generations Who sat down under the shaddow of the Almighty with great delight and his fruit was sweet to their taste Cant 2. 3. will make it self good by the strongest Reason when we have seen a little what Communion with God is and wherin it consists And 1. It stands in Reconciliation the immediate result of Justification by faith Amos 3 3. â— Can two walk together except they be aggreed Rom. 5 1. Being justifyed by faith we have peace with God and 10. v. We are reconciled by the death of his Son This giveth access to God and bringeth us near who sometimes were far off This of Enemies maketh Friends even as Abraham believed and was called the Friend of God 2. In a mystical spiritual and Supernatural Union the product of Regeneration for he that is joyned to the Lord is one Spirit and is made partaker of the divine Nature This maketh us Sons and plantâ—th us in God John 1 12 13. To as many as received him to them gave he power to become the sons of God which were born not of blood nor of the will of the flesh nor of the will of man but of God 1 John 4 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit and v. 16. God is love and he that loveth dwelleth in God and God in him Iohn 17. 23. I in them and thou in me that they may be made perfect in one Iohn 15 5. I am the vine ye are the branches 3. In likness of natures compliance of minds and conformity of manners 2 Cor 3 last he that hath Communion with God is changed into the same â—mage and Colos. 3. 10. is renewed after the image of him that created him 1 Cor 15. 49. As we have born the image of the earthy so must we also of the heavenly Christ is the image of his Father and Saints are the image of Christ. And how much are they of one Humour pleased in and pleasing one another The Lord is a God to the Saints mind in Heaven or earth he sees nothing to him whom have I in heaven but thee Or who is a God like unto thee Nec viget quidquam simile aut secundum And the Saint is a David a man to Gods heart What is the book of Canticles but one continued proof of this matter What
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
conceal his own purposes tâ— the opportunity And this is the Rulers prudence neither to let the evil approach him nor the good escape him nor ought he to say to the People come again another time when it is in the power his hand to do them good lest hind-bald occasion siâ— him and his power perish with the opportunity 1 Chron. 12. 32. The Children of Isachar we men that had understanding of the times to know wâ— Israel ought to do Tempuâ— nosce was the saying Pittacus of Mitylenae reckoned the first of tâ—â— Greek sager To day if ye will hear his voice is 〈◊〉 saying of the only wise God and O that to haast known even thou in this tâ—â—â— day Was the wâ— and Lamentation of the consubstantial Wisdom God Be wise now therefore O ve kings be infirmed ye Judges of the earth Psal. 2 10. 9. The good Ruler is a person of courage aâ— valour a gallant Person In this Nehemiah was 〈◊〉 This is the main and only thing so much culcat by Moses upon Joshuah his successor Jos. 1. 7. Only be thou strong and very couragious This joyned with the former maketh Consilio animis a noble device for a Ruler and he who is born with those induements hath a horoscope more prognosticative of advancement than he who is born under the most Regnant Planets The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy Commandments maugre all opposition of his own lust and corruption He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City Or of the example and insinuations of others or the scorn and threats and plots of enemies or the eminent degree of transgressors If morality and righteousness be the true measure of Gallantry surely the World hath many bastard ridiculous Gallants who dare do any thing but what is right and Godly But the courage of Nehemiah appeareth particularly 1. In his address to the King in behalf of his City that was desolate and his People that were in reproach and affliction It is no less unpardonable a reflection upon the Justice and Royal goodness of a King to be diffident in requesting of him what is just than to dare to ask unjustly Nehemiah when he is bid ask all his asking is for Jerusalem chap. 2. 6 7. 2. In that he can sustain the greif disple sure and scorn of malicious heathen enemies for the work of Reformation Ibid. 10 v. 3. In that he dare atcheive so desperat like a work as was the repairing of Jerusalems so vast desolations v. 17. 4. In his unconquered faith and confidence of Gods assistance 20. v. he was strong in the Lord and in the power of his might 5. In the atcheivment of a double employment building and fighting Chap. 4 17. A coward may build a City in peace and a slugard may defend himself in a strong City but a Worthy only can build with one hand and fight with the other 6. In his rebuking the Nobles and the Rulers for their oppression chap 5. 7. An act of native gallantry and an example for all that deserve to be in eminency the matter of Holy Iobs Gloriation chap. 31. 34. Did I fear a great multitude or did the contempt of families terrify me that I kept silence 7. In his rare generosity refusing because of the fear of God to eat the bread of the Governour or to bow to the example of those that had been before him who had been chargeable to the People The good Ruler dare be singular in vertue and accounts it his honour not to take evil but to give good example What an unexcusable incongruity is it for a man who should be examplary to others in good to submit to evil example And it is the voice of Roman gallantry discant alâ— potius nostro exemplo recte facere quam nos illorum peccare 8. In his inexorable resistance even to the fifth time of his enemies treacherous pretences for accommodation with a design to do him mischief 6. chap. wherein is no less manifest his singular wisdom 10. The good Ruler is a vigilant active and diligent person We find Nehemiah in continual motion acting himself and exciting others in their respective orders like a great Superior Orb winding the Inferior in their subordinate courses For it is the inseparable undenyable right of Supremacy to take inspection of all and put every one to his proper duty And as the Superior Orb moves not symmetrically in the place of the Inferior but moves in its place concentrically Just so is the case of the Ruler The slothful and soft Ruler is one upon the matter and if there be any odds a waking living Dog is better than a sleeping dead Lyon It was Nehemiah's Honour that neither the People nor his own servants nor the Princes and Rulers could be evil without a witness as they were not good without an example Whence 11. The good Ruler is a person of an examplary conversation alios quod monet ipse facit he practiseth the same that he commandeth by a leading example he goeth out and in before the People he walketh with a perfect heart within his house The World is Ruled by example A good life is as necessar as good Laws in a Ruler and an evil example more hurtfull than evil Laws for that a pernicious Law may quickly be repealed but bad example is not easily reformed Laws governed by righteousness and a life ordered by Law maketh the perfect Ruler Thus we see Nehemiah examplary in Religion in refraining and restraining oppression in wisdom courage vigilancy and all the forementioned vertues and this he hath left as a pattern to Rulers 12. The good Ruler is a constant person persevering and abounding in well doing he is fled fast unmoveable abounding alwayés in the work of the Lord knowing that his labour is not in vain in the Lord. Thus we see Nehemiah beginning with good designs and intentions going on with gallant interprises and good actions and ending conformably with a good conscience and Glorious expectation in the last act of his appearance Remember me O my God for good He remembreth that better is the end of a thing than the beginning thereof and that he who indureth to the end shall be saved and that he is crowned who striveth lawfully and therefore so runneth that he may obtain He knoweth Ezek. 18. 24. When the righteous turneth away from his righteousness and committeth unquity and doeth according to all the abominations that the wicked man doeth he shall not live all his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die He knows the quinquenmum Neroms and the misgiving pretences and appearances of Tiberius and others and he is better acquaint with Scripture than to be ignorant of the Apostacy
ingratitude and fate of Joash 2 Chron. 24. Whereby is manifest that this observation is large as useful as true concerning the Ruler But the path of the Iust is as the shining light which groweth brighter and brighter unto the noon-tiâ—e of the day And such a one is the good Ruler Now from this illustrat Character shine forth in so many bright beams 1. The Original 2 Dignity 3 Duty 4. Necessity 5. Usefulness and 6. â—arity of the good Ruler All which so rich a piece is Scripture may be easily deduced from one sentence of Psal 82 6. I have said ye are Gods and all of you are Children of the most high And because I know that both is evil manners to come â—athly into and go hastily from the presence of a Ruler I shall for a salutation shut up my view with this seasonable exhortation That in this Atheistical age the Ruler would do his Author the Honour himself the pleasure and a discontented unbelieving World the favour to shew forth so much of God in his person and administrations that those who will not believe may see and those who will not see may feel That there is a God that God judgeth in the earth and that by his vicegerent that he be unquestionably good himself an incourager of those that do well and a terror of evil doers that by the shaddow of Divinity in the Ruler the World if possible may be convinced of the body and substance and by the sight of the beautiful portrait may be enamoured of the original And you O Christian People consider Christ is not divided nor contrary to himself He is by nature and eternal Generation Lord of the World and God of policy and order as well as of the Church by pact and dispensation and it is more than probable that Rulers hold not Christ as Mediator Christianity received into the policy is not so untoward or unpleasant a Guest as to disturb its own quarter and Religion but getteth the medlers blow when it sendeth a sword or occasioneth division for of it 's own nature it is a harmless peace-pursuer and they were sworn enemies and slanderers of our Saviour who said he was an enemie to Casar for he taught his followers to give unto Casar the things that are Casars and unto God the things that are Gods Learn then of him to pay what we owe unto the Ruler How much are we indebted to so rare and excellent a creature as is the good Ruler We owe the Ruler 1. Honour in heart and behaviour 2 Subjection in lawful obedience or in humble submission 3. Information and assistance in our respective stations 4. Tribute and the bread of the Governour 5. And with all our owing we owe Prayer 1 Tim. 2. 2. 1. Sam. 24. 13. As saith the Proverb of the ancients wickedness proceedeth from the wicked But God forbid that the hand of any that fear God should be upon the Lords anointed A tender conscience so far exercised to Godliness as to flee from all appearance of evil cannot digest the least approach to or appearance of wrong to the Ruler Say I this as a man or sayeth not the Scripture the same also ibid. 5 v. Davias heart smot him because he had cut off Sauls skirt The 5th view of this useful piece presents to us the Exit and retreat of the Ruler Rulers like men upon a Stage walk much in a disguise or like Mercury and Aeneas in a cloud but here we have the Ruler going off with open face and with an eye to God to himself and to his reward Remember me O my God for good His eye is upon God 1. As a Witness for remembrance is of things known and Gods knowledge is by sight and Intuition He that can say with David Psal. 119 168. All my wayes are before thee may save the travel and shun the woe of those that seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth it Isay 29. 15. And their turning of things upside down is as the potters clay they attempt more than they are able and presume where they have no power A proud Ruler may say to the Lords Messengers who made thee of the Kings Counsel But they would remember that Elisha the Prophet could tell the King of Israel the words which the Syrian King spoke in his bed-chamber and who told him but God that heard them Let Rulers learn in their time to put God upon their counsels and make him a witness of their practises left when they must goe off they find with Jacob that God was there though they knew it not nor called him to the Council 2. As a Friend O my God Happy he Ruler or other who can say with his Saviour I go to my Father and my God He may in the Apostles words proclaim a bold defiance to all adversity If God be with us who shall be against us He may meditat terrour with the greatest security Isay 33 18. Though the World should be shaken and suffer sack he may say with the Philosopher but upon better reason that he is sure to be no loser yea though Hell were poured upon him and heaven should seem to have forsaken him My God My God even then shall support him Every one seeks the Rulers favour and the Ruler would study to have a friend of his Superior They who court alliance and interest would be perswaded that this is the highest Bewar of that friend that makes God an enemy and of that gain where God is losed Luther pronounces him a Divine who can well distinguish the Law and Gospel and he is no less a Christian Ruler or other who can reconcile them in my God Wouldst thou either get or know an interest in God take the short and sure method of the Psalmist who also himself was a great Ruler in that golden Ps. 16 2. O my soul thou hast said unto the Lord thou art my Lord. 3. As a rewarder for his remember being a figure that putteth the antecedent for the consequent in proper speaking is reward me And shall not he render to every man according to his works Prov. 24 12. Ps. 62 12 And verily there is a reward for the righteous Fear not Abraham I am thy shield and thy exceeding great reward I fear the bad reward of some hath tempted others to do well to themselves in their own time but with greater reason I fear that those who are thus tempted have but a faint respect to the recompense of reward But God who is not unfaithful to forget the service and labour of any will sure be mindful of a good Ruler If Iehosaphat be reproved his faults remembred and wrath threatned yet his good deeds are not forgotten Nevertheless there are good things found in thee 2 Chron. 19. 2. 3. Most frequently throught the Scripture the saints petition for reward is presented in the
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
iniquities and the Rods of men that is such corrections as men use upon misdemeaning Children I find this true of publik Affliction of a whole Church or Nation 4 It is clear that the Lords Rods whether publick or personal upon his sinful People â—ow from love in the fountain are mixed with â—ove in their course and run forth into love in the â—ssue If this seem strange to any let him remember that he who spareth his Rod hateth his Child â—ut he that chasteneth him betimes delivereth his â—oul Gods thoughts concerning his People are thoughts of peace and not of evil to give them an expected end Jer. 29. 11. And in the midst of wrath he will remember mercy Habbac 3. 2. Gods love to his People is very consistent with anger though that be even servent to the Degree of wrath but not with hatred and hatred not anger is lov 's opposite an angry love is ofttimes most profitable Heb. 12. 10. Let none therefore be so weak and Child-witted as to eonclude I am sharply scourged and sore smitten for my folly herefore my Father hath cast me off and cares not for me And yet we find Affliction that makth a wise man mad raising such apprehensions oftâ—â—s in the wise heart of strong David I do not here speak how the Lord causeth his People to pass under the rod and bringeth them within the bond of the Covenant Ezek. 20 37. and how he chooses them in the furnace of Affliction Isai 48. 10. and that was an Affliction for sin and sadly deserved Rod And yet the Lord when he would pick out a piece of the finest mettal goes neither to Coffer nor Cup-board where the glistering of Peace and posterity dazle the eyes of undescreet behold ers but he goes to the smoak and Soot of the furnace and there he pitcheth upon the rareâ— Saints of the last refine The Lord goeth down to the Land of Affliction and to the house of Bondage to visit his People and there he falls in love with them there he wooes them and there he wedds them in their mourning Garments For the get not the oil of joy nor the Garment of Praise till the second day of the Marriage and then theâ— rise from the Dust and shine their light cometh and the Glory of the Lord ariseth upon them See Isai 48. 10. cited Hos. 2 14. and foreward Isai 61. 3. and 60. 1. In fine the Scripture is full oâ— rare and satisfactory Expressions of Gods love to his People even under sufferings which their own wickedness hath procured whereof it will apper tain to speak more particularly in the sequel of ouâ— ensuing Discourse 5thly It is clear from Scripture that there is difference to be put betwixt sin procuring and bringing on Sufferings and bitter Afflictions and sin discovered in and by suffering Let God caâ— a Holy Iob in the furnace and it will discover scum that will cause him say My Transgressions are infinit And yet the Lord himself sustains Iob's Plea that it was not for sin that he was pursuing him 6. It is clear that there is a great difference often times betwixt the Righteousness of God and the Righteousness of Men Afflicting his People as we see frequently in David's Cases Yea I find an excellent rare comfortable Dispensation of God to his People that he will sometimes scourge them with the Golden Rod of Martyrdom and correct their faults in an Honourable way and chastile them soundly and yet never let the World know what is betwixt him and them The Lord loves not to proclaim and blaze the bemoaned faults of his People nor to make them Odious to the World which hath a bad enough Opinion of them alwayes But if I must correct my Child saith he I will stay till the World and he fall out in some point of Conscience in Faith or manners wherefore he must suffer and then in my Gracious Wisdom I will shew a rare Conjunction or meeting of these three Planets in one house 1. The correction of my Child 2. His Glory and 3. His acceptable Duty and I will let him earn a reward of thanks and Glory in that very suffering wherein I shall visit his iniquities and he shall give Testimony for me God can go many Earauds at once and sold up many Projects in one piece of Providence the Lord will finish the whole work and cut it short in Righteousness because a short work will the Lord make upon the earth Rom. 9. 28. The Lord is good at dispatches If the Question be then whether God will ever Honour a Man with whom he hath a Controversie to suffer for Righteousness I Answer Yes and I confess I should hardly have been of that Judgment if I had not found clear Divine truth going before me in it comparing the whole tenor of the 38 Psalm with the 20. verse thereof where at once the Psalmist is suffering from men for that which is good and from God for his foolishness and iniquity Verses 4 5 and 18. Here it is fit to remember Luther's seasonable warning that when David in his Prayers speaketh of his Righteousness we would refer it to its true correlative to wit towards men his enemies he was Righteous but towards God that is his Language Be merciful to me O God be merciful to me in the multitude of thy tender mercies blot out my iniquities Psal. 51. The accuser of Gods Children will be ready to carry ill reports betwixt him and them and to keep up an ill understanding betwixt them if he can and in times of suffering for their Duty he will not be idle he will tell them a thousand Stories of their own sins to weaken their hands and cause them believe that God will never accept service of them but that they shall come foul off with all their fair Essayes Ye have heard of Gods Gracious Wisdom and now these are the Devil 's malicious wyles but a Syllogism or Argument framed of one premise of Gods and another of the Devil 's will never infer a Conclusion of Faith and that can claime â—iducial assent Wherefore in such a mixed case which I desire may be remembred to be every caseable let a man freely declare his iniquity 〈◊〉 God and be sorry for his sin Psal 38. 18. Let him repent and mean himself to God who as I have said loves to keep his People's Counsel and to keep their faults sub sigillo confessionis and under the rose that is he will be to them a good Secretary but â—â—t them cleave to that which is good and incourage themselves in a good matter and beware of failing in present Duty in a discourageing sense of former iniquities for one fault will never â—end another and yet that is even the best method that Satan useth to offer in such cases But the Lord that hath chosen Ierusalem rebuke him for troubling his poor afflicted People who are as â—rands plukt out of the fire I have
proceed saith the Prophet from evil to worse Jer. 9 3. And evil men and seducers saith the Apostle proceed and wax worse and worse deceiving and being deceived 2 Timoth. 3. 13. I hid me and was wroth saith the Lord Isai. 57 17. And he went on frowardly in the way of his heart And what shall the end be and where will they stand if the Lord say not that also which followes in the 18. verse I have seen his wayes and I will heal him Prelacy will breed Popery to which it naturally inclines Profanness will make a straight path to Atheism and Barbarity Ignorance will nourish superstition Formality Indifferency Loosness Lightness and Luxuriancy of wanton-witted Preachers especially but God be thanked their skill is not so good as their will nor their wit so great as their wantoness and they are like evil favoured old Whores out of case to do worse and therefore they must entertain their paramours with painting for beauty and complement for courtesie will foster Heresy Ceremonies straight way will learn to say Mass and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord help it But the other sort of Children that are the Children of the Whore yet not of her Whoredoms but of her Marriage bed are these whose Faith is the off-spring of that first Faith of the Apostat Church and that unspoted chaste Religion which she professed before she forsook her first Faith and brake her Covenant of Marriage and who owne their righteous Father whom their Whorish Mother hath dishonoured and forsaken and who with grief and shame make mention of the lewdness of their Mother who mourn for her back-slidings and plead as here in the 2d verse they are commanded for the honour and right of their Father With these it shall not fare worse for their Mothers cause for they are fellow sufferers of reproach with their Father and they bear his name nor will he deny his interest in them they are Ammi nor yet will he refuse them Fatherly kindness and Duty they are Ruhamah to him And though their base Mother by Adulterating her Faith doth forfeit her dowry of the priviledges of a true Church yet their Righteous Father will find himself obliged by their Mothers Marriage Covenant and contract to give them the Inheritance of lawfully begotten Children and they shall be kept and brought up in his House when she shall be sent off to call her Lovers Baali with her Adulterous Brats at her foot who cry Father to Balaam If I might insist this consideration would clear the case well betwixt us and the Popish Church But to speak to a purpose nearer us If our Mother will Debord let us tell her of it and plead with her If that cannot help it let us be sorry for it But let us not in any thing be partakers with her Adulteries lest we be thought Bastards Let us owne our Father and Study to be like him even to be living Pictures of his Divine Nature that so it may be out of all question that we are his own lawfully begotten Children when we Bear his Name upon our Foreheads Rev. 22. 4. and that is Holiness to the Lord Zach. 14. 20. Now these are they even these who study sound Faith and sincere Holiness that go the World as it will and let Gods Dispensations and their own apprehensions say what they will shall never be forsaken nor cast off of God Psal 9. 10. Thou Lord hast not forsaken them that seek thee Psal. 37. 25. David in his old Age who had seen many things in his time Yet never had he seen the Righteous forsaken Joh. 6. 37. Him that cometh to me sayes Christ I will in no wise cast out Heb. 13. 5. the Lord hath said I will never leave thee nor forsake thee II. The Second grand Scripture Truth that is confirmed so solemnly in the context of this Scripture is That all the wayes of the Lord to his People are mercy and truth Psal. 25. 0. We see in the former part of this Chapter in the 8th verse so long as she obeys and serves God what kindness he shews her he lets her want for nothing And though 〈◊〉 most shamefully playes the wanton under all â—â—at Mercy yet long he forbears her and is still â—â—ving her till she begins insolently to reflect upâ—â— the Lord and to speak more kindly of her â—overs than of him Then the Lord as one that cannot endure to be so far disparaged as to have said that there is any Service or Fellowship so â—ood as his finds it now time that she be taught â—â—at she can no where do so well as with her own â—â—st Husband And this she must learn in the Wilderness where he remembers mercy in the midst of â—rath and as it were forgets what he had even â—ow been saying and from threatning falls a comforting and alluring of her and there intertains â—â—r with the most convincing expressions of Love â—â—d Respects And we may mark especially in â—â—e Text proposed how the Lord loves not to tell â—â—s people ill News and that he desires in a â—anner to tyne his threatnings in the telling if â—â— could be for his Peoples good or at least to â—ll them so cannily and convey them so artificialâ—â— and as it were insensibly and by the by and withall to drop them out so sparingly as that they may neither hinder nor hide his great design â—â— love and alluring Mercy I will allure her and â—â—ing her into the Wilderness and speak comfortably â—nto her And when the Lord hath gained his great â—esign and hath once won the Heart of her then followes mercy upon mercy and promise upon promise to the end of the Chapter where he deâ—ares that he will betroath her unto himself for ever in Faithfulness and that there shall be â—â— thing but inviolable kindness betwixt them in â—â— time coming The Lords Threatnings Froâ—â— and Chastening Rods are all necessary Mercy advancing the great Mercy of God's People in â—â— nearer Injoyment of himself And that which â—â— its own nature and at sometime is mercy at â—nother time to such a person were no mercy or cruel Mercy such as are the tender Mercies of â—â— wicked But God will not shew wicked mâ—n Mercies cruel Mercies to his People I compare the mercy of God to his People in all â—â— wayes to a white threed in a Web 〈◊〉 ing through many dark colours A child or â—â— that knows no better will readily think at eveâ— disappearing of the white that there is no whâ—â— there But when they look to the inner-side thâ—â— find the white appearing there that was interrupâ—â— and lost as they thought on the other side Evâ—â— so the mercy of the Lord which indureth â—â— ever to his People runneth uninteruptedly alonâ—â— all his dispensations to them and if they pointâ— any black part of the web and ask whereâ—â— your white threed now if they pitch upon aâ—â— sad dispensation of Providence and ask what
mercy is here I will bid them look to the inner-siâ—â— for we must not judge by appearance but we mâ—â— judge righteous Iudgment There is a disappeariâ—â— white threed of mercy on the innerside of all blackest and most afflicting lots of Saints and â—â— any have not the faith to believe this in an hâ—â— and power of darkness yet I shall wish them â—â— patience to wait till they see the white threed â—yth again in its own place and till they find undenyable mercy that will not suffer it self to be mistaken tryst them upon the borders of that dark valley for mercy follows them all the days of their life Psal. 23. 6. and sometimes it will compass them round about Psal. 32 10. In a word all the very outfallings that are betwixt God and his People they are amantium irae that is but amoris redintegratio â—overs cast out and agree again and they cast not out but that they may agree again and so are God and his People mercy shall conclude all that passes betwixt them and that mercy is joyned with truth for God hath said it and he was never yet worse than his word to any but to many very oft much better You see here which confirms the point not a little what a wilde â—iece she is to whom the Lord does all this neither minding God nor his Covenant nor Commandments but courting her lovers and following her lightness and yet the Lord pursues her â—ight and litle worth as she is courts her and invites her to come home All this is strange and yet all this is but like God that the Holy One of Israel should thus like the Adullamite Judah 's friend Gen. 38. go to seek a Harlot by the way side But consider 1. That when the Lord Married her he knew all the faults that followed her and â—ook her with them all If God had not known before what she would prove it might be strange that thus he suits her but if there be any thing to be admired here it is his first love to her whom he knew to be such an one But 2dly consider where will the Lord do better Where is there any in the World that without his own undertaking would serve him otherwayes And therefore till the Lord find a better match he thinks and with all reason even as good hold him at his first choise Especially since 3. He knows of a way how to gain her And 4. sees her already rewing her courses and saying that she will return to her first husband And by all this 5. he will let it be seen that he is not so unstable and light as she is She could find in her heart to entertain others in his place and surely she was not ill to please that could take an Idol in his rooms but yet he will make it manifest to all the World that he is God and changes not and therefore he will mantain his old kindness to her and will remember the love of her espousals and the kindness of her youth For 6. Foolish as she was he had gotten more love of her in former times than he had gotten of all the World besides And thus the very case stands betwixt God and his deboarding Children and backsliding People unto this day III The third great Scripture truth that is here solemnly confirmed is this That Gods way will his People is not the manner of men 2 Sam. 7 19 Hosea 6 7. They like men transgress the Covenant and Chap. 11. 9. He like God and like himself and there is none like unto him for if any were like him he were not himself will not exeâ— cut the fierceness of his anger nor return to destroy them because he is God and not man Jer. 3 1. Theâ— say if a man put away his wife and she go from him and become anothermans Shall be return unto her again â—â—all not that land be greatly polluted but thou hast â—ayed the Harlot with many lovers yet return again â—nto me saith the Lord. Now that Gods way with â—is People is not the manner of men warrands them to expect from him things not ordinary â—or it was the greatness of his extraordinary kindness to David that made him say so of God yea â—â— warrands them to expect above expectation Isai. â—4 3. Thou didst terrible things that we looked not â—â—r Yea more it even warrands them to expect above admiration Zech. 8. 6. If it be marvelous â—â— the eyes of the remnant of this People in these dayes should it also be marvelous in my eyes saith the Lord of Hosts And the Ground of all is Isai. 55 9. Because as the Heavens are higher than the earth so are â—â—e Lords ways higher than our ways and his thoughts than our thoughts This is solemnly confirmed in â—he Text proposed where we have such a stupendious strange inference a Therefore that considering what hath been last said all the World cannot â—ell Wherefore a Therefore that if it had been left â—o all the World to supply what follows it considering what hath immediatly gone before I doubt it could have entered into any created heart to have once guessed it She went after her lovers and forgot me saith the Lord and therefore I will allure here and comfort her To this Therefore is well subjoined Behold which observation teacheth Admiration of what we cannot reach to satisfaction Only from all this let us consider whether the great sin of limiting God be not too ordinary and too litle abhorred an evil amongst us We frame to our fancy a litle modest God forsooth that must not take too much upon him and by those fancies we model our Prayers and returnes and pardons of sin and accounts of Providences and events of dispensations and all things And if that be not to have another God before the true God I have not read my Bible right nor do I understand the first Commandment But now after that I have wandered so long before though I hope not beside the purpose I am yet but entering the Wilderness SERMON Hosea 2 14 Therefore behold I will allure her and bring her into the Wilderness and speak Comfortably unto her A Wilderness is a land of darkness Ier. 2 31. and whilst I but look into the Wilderness I am surrounded with the darkness of a mysterious transition in the particle Therefore But when I begin to enter and while my foot standeth even upon the borders of darkness I see a light shining out of darkness Psal. 119. 130. the enterance of thy words giveth light it giveth understanding unto the simple This lights me over the border where being come I hear a voice which bids me Behold and beholding I see a strange Wherefore of this strange Therefore and it is this that by any means the Lord must have his Peopl's heart and be sole owner of their love without a Rival or partaker In the close of the former verse she forgot mâ— saith the
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
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
his People bring them with 〈◊〉 the bond of his Covenant and give them a free â—â—spensation of his ordinances whilst he doth not to others and loves them that are of themselves may be the least lovely Answer The Lord loves and chooses because he loves and chooses â—eut 7. compare the 7 and 8. verses Question 8. â—â—w comes it that the Lord surprises his Saints any times with such unexpected kindness and â—ercies as distress their wits and dash their moâ—sty so that they are equally ashamed and ignorant of that kindness wherewith they are so loaded â—d weighted without wearying that they are â—terly at a loss to express let be to requite it hence is all this I say Answer Because Gods way with his People is not the manner of man And what can David say more to it 2 Samuel 19 20. Question 9 But how is it that the Lord withdrawes his comfortable presence many times â—om his People when they are most earnest to keep â—m and solicitous to entertain him Answer â—hat is as he pleases Cant. 2 7. It becomes us well to â—ait his Dyets and it as well becomes him to be â—aster of his own Dyets Question 10. Why is it â—at the Lord gives many of his finest and most â—oly Saints such a sad inward life of desertions â—ears Tentations that are able to distract even a â—ise Heman from his youth and to make them â—iferenters also of such Exercises Answer I find â—is Question made by Heman Psal. 88 14. but I â—nd no answer to it And it may be the Lord would have said it is ill speired The just answer to this and such like Questions is Job 33. 13. Gâ—â— gives not account of any of his matters Question 11. â— dispensations how is it that either all things fâ— alike to all or if there be any odds of Lots the worst falls to the Saints in this life And that somâ— times men that are singulary Holy are strangely afflicted as Iob. Answer Job 9 22 23. This â—â— one thing therefore I said it he destroyeth thâ— perfect and the wicked if the scourge slay suddainly he will laugh at the tryal of the innocenâ— O Soveraignity becoming him only who doth â— Heaven and Earth whatsoever he pleaseth Thâ— next property and attribute of God observable iâ— his works is wisdom and this sweetly influence the former for albeit God always will not yet always he well can give a good account of his maâ—ters known unto God are all his works from the beginning Act 1â— 18. Yea the Lord somâ— times manifests the wisdom of his works evidentlâ— and eminently to his Peoples admiration rathâ—â— than satisfaction and lets them see more wisdom in his dispensations than they can fathom O thâ— depth Rom. 11. 33. I dare not cast my self into the depth of this wisdom of God in his dispensations lest I be not able in haste to recover my self Only let us mind that what we know not now â—â— God 's mind in his dispensations it may be wâ— shall know afterwards to our great satisfaction We should likewise observe in the works of God Power Holiness Justice Goodness whereoâ— more in the sequel of our discourse and particularly we would observe the Truth for which the Psalmist so much commends the judgements and â—nd works of God we should observe how every work of God verifies some word of his book and â—ow all fulfills the whole We find it frequent in the mouth of Christ and his Apostles and sure it was first in their eyes thus and thus it was done that the Scriptures might be fulfilled The works of God are an enlarged Commentary of â— daily new edition upon the Word of God And be sure this shall not be an Orleans gloss that will overturn the Text nor will the only wise God so far forget himself in the least to counter work his Word And if thus we observe the correspondency of Gods Works with his Word our Song shall be as we have heard so have we seen in the â— City of our God And that according to his name so is his praise to all the ends of the earth Psal. 48 8 10. Only let us be sure to have the Word on our side if ever we would expect good of the Works of God for if Gods word be for us himself is on our side if God be for us who shall be against us who is the man what is the thing neither death nor life c. The Fourth thing to be observed in the works of God is the voice of them Gods words have a hand and are active working words his Works have a tongue and are speaking works his words may be seen Ier 2. 13. O generation see ye the word of the Lord and his works may be heard Mica 6. 9. the Lords voice cryeth to the City and the man of wisdom shall see the thy name hear ye the rod and him that hath appointed it There is both a visible Voice and name and an audible Rod. Men have no ears for Gods Word or if they hear it they dally with it and make iâ— but what they please darkening it with the duâ— of their Carnal self-pleasing glosses but God hath another Voice the heavy voice of a bloody lashing rod that Voice will cause men hear and iâ— speaks so distinctly that it will make the meaning of a despised Word so plain that it shall be even visible what God would say to such hearers As the Apostle sayes 1 Cor 24 10. there are so many kinds of voices in the World and every voice hath its own signification So the several works oâ— God have their several signifying voices to the Sons of Men. Some Works of God have a Voice oâ— Instruction some have a voice of Lamentation Jesus once weept over the City Ierusalem with the proper voice of his Body Jesus often weeps over Cities Churches Provinces and Kingdoms with the Metaphoricall voice of his Dispensations some works of God have a voice of gladness and singing Psal. 9. 4. thou Lord hast made me glad through they work Some have a voice of Victory and Triumph and dividing the spoile I will triumph in the works of thy hands ibidem in that same verse Miriam sang Exod. 15 1. the Lord hath triumphed Gloriously and Psal. 47. the Lord is gone up with a shout the Lord with the sound of a Trumpet Sing praises to God sing praises sing praises to our God sing praises Some Works of God have the voice of a Lyon roaring some of a thunder cracking some of waters rushing some Works of God have a still whispering voice some have â— clear speaking voice some have a loud crying voice The still voice whispers in the Conscience the plain clear voice speaks in the Word and the loud voice cryes in the rod the Lords voice cryes to the City hear ye the rod and who hath appointed it Now they hear and observe the voice of God's Works
that make the true use of every dispensation that it requires that lament when the Lord Mournes that dance when he Pipes that tremble when he Roares that hearken when he teaches that answer when he calls and thus every Godly Soul is an Eccho to the voice of God The spirit says come and the Bride says come The Lord says return and the sinner says behod we come He says seek ye my face and the Soul says thy face will I seek O Lord. But as Christ says it is only he that hath an ear who will hear and as the Prophet Micah says it is only the man of wisdom that will see Gods name and hear the Rod. And I take him to have a bad ear and little skill in discerning voices that cannot give the Tune of God's present dispensations to his People in these Nations But it will appertain to the answer of the next question to give the particular notes of this tune and to hold forth the proper uses of present dispensations to the Church and Saints of God The 2d Question proponed was how are we to observe the Works and dispensations of God To the Question I answer that we are to observe the dispensations of God 1. with selfdenyal and humble diffidence of our own wisdom and understanding There is 1. so much of mystery in thâ— dispensations of God Verily thou art a good that hâ—est thy self O God the Saviour of Israel Isai 42 15 And 2dly So many even good observers Godly men have verily mistaken so far in their apprehensions of Divine dispensations Witness Job and his freinds who darkned counsel by words without knowledge Iob 38. 2. and 42 3. whereupon the Lord poses â—ob in the former place and which he freely confesses in the latter That it is needful in this point if in any to hearken to instruction Prov 3 5 7. lean not to thine own understanding be no wise in thine own eyes Humble David though wise David who for his discerning was as an Angel â—â— God 2 Sam 14. 17. would not exercise himself â—â— matter too high for him Psal 131 1. whereof the dispensations of God are a high part which hâ— acknowledges to be too hard for him to understand Psal. 73. 16. And his Son Solomon whose wisdom is so renowned taxes all rash and unadvised inquiry into the works of God Eccles. 7 10. There is no safe nor true discovery of the Works of God but through the prospect of his Word Psaâ— 73. 17. We must â—o to the sanctuary with Gods Works the Word will let us see that wicked men are seâ— upon slippery places even when they seem to stand surest Psal. 73. 18. And when their roots are wrapped about the earth and they see the place oâ— Stones while they lean upon their House and holy it fast While they are in their greenness they are cut down and as the rush they wither before any other herb Iob. 8. 11. and foreward Yea whilst the Saints look not upon their own state and Gods dispensations to them according to the Word they are ready to mistake right far I said in my prosperity my mountain stands strong and I shall never be moved thou didst hide thy face and I was troubled And upon the other hand when I said my foot slippeth Thy mercy Lord it held me up Wherefore let us ay be ready to hearken to better information in our apprehensions of Divine dispensations and particular events remembring that all men are lyars But for the general issue of things we may be well assured without all fear of mistake That it shall be well with the righteous and ill with the wicked for this is the sure word of Prophesie Isai 3. 10. 11. Yea not only shall it be well with the Righteous in the end but every thing how cross soever in the way shall conduce and concurr to work his wellfare And this is a truth that shall never fail and wherein there is no fear of mistake Rom. 8. 28. And the Scripture abounds with Noble instances of this truth But by the contrary all things how prosperous soever that fall to the wicked in his way shall in the end redound to his woe and turn to his greater misery of this likewise there are in Scripture instances not a few Learn we then to observe dispensations of particular events with humility and submission to a better Judgment 2dly We must observe the works of God with Patience if we would know the Lords going forth we must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude at a view nor upon their first appearance There is I so much of surprisal in many dispensations that often they escape our first thoughts verily says Jacob God was in this place and I knew it not Genes 28 16. when the Lord brought back the captivity of Zion sayes the Church we were as men that dreame Psal. 116 1 When the Angel delivered Peter he wist not whether that it was true that was done but thought he saw a vision Act. 12 9. There is 2 oft times much Error in our first thoughts of things that needs to be corrected by second thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 second thoughts are the wiser I say ays David I am cut off from thine eyes but I said it over soon I said it in my haste I took no leasure throughly to consider the matter And therefore I will look again toward thy Holy temple I looked but I must look again I said but I must say again The Scriptures gives many instances of the Saints mistaks and errors in the first thoughts of Gods dispensations and in these patâ—untur aliquid humani they are but like men Somtimes again 3 the Lord goes thorow in his dispensations by a method of contraries he brings his People into the dark before he cause light shine out of darkness he brings them as the Text says into the driery Wilderness and there he comforts them he wounds before he heal he kills before he make alive he casts down before he raise up And therefore there is need of Patience to observe the whole course of dispensations and their connexion for if we look upon them by parts we will readily mistake in our Observation I find likwise 4. In many Dispensations a reserve the Lord keeping up his mind as it were to bait and allure his People to observe Verily thou art a God that hidest thy self O God the Saviour of Israel Isai 45. 14. O Lord we cannot see what thou wouldst be at what I do thou knowest not now sayes Christ but thou shalt know afterwards Like a man if he see his hearers slack their attention to a serious discourse he breaks off and pauses a little to reduce them to a serious attention so does God in his works to gain us to a diligent Observation Threfore in our Observation of Dispensations we would be like Abraham's Godly servant Genes 24 21.
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
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
good Company when they shew their goodness in Company so that they may do good to the Company and therefore though it may seem a Paradox yet it is too true that we cannot always say we have been in good Company when we have been in the company of Good Men. Let Good People keep fellowship and company let the evils and vanities of good People be discharged the Company let Good People do good in Company and so Good People shall be Good Company But as often as we miss good Company let it mind us that we are in the Wilderness And be it here added because I love not to multiply that it is no small part of the Saints Wilderness to be vexed and intested with evil Company The Scripture descrives a Wilderness to be the place of Owls Ostriches Wolves Lyons Serpents Satyres Devils Dragons and all evil Beasts and doleful Creatures And as it is said of Christ literally Mark 1 13. that in the Wilderness he was with the wild Beasts so Christians are mystically neighboured with the like in their Wilderness their righteous Souls are vexed with hearing and seeing daily their doleful and detestable practises besides their Persecutions whereof it follows to speak particularly 4. The Wilderness importeth a Wandering and unsetled Condition Psal. 107. 4. they wandered in the Wilderness in a solitary way they found no City to dwell in Heb. 11. 37 38. those of whom the World was not worthy wandered about in desarts and in mountains and in Dens and Caves of the earth We read in the History of Scripture how Israel wandered and how many seats they changed in the Wilderness of Egypt fourty years We read of the Patriarchs Psal. 105 13. how as strangers in the land of Promise they went from one Nation to another from one Kingdome to another People We read in the 1 Sam. of David's wandering from one Wilderness to another and amongst the rocks of the wilde Goats which he â—esents with Tears Psal. 56. 8. Thou tellest my wanderings sayes he put thou my Tears into thy bottle are they not in thy Book And this is even the wilderness-condition of the Saints and Servants of God this day in these Nations How many driven from Station and Relations and put to seek Lodging amongst Strangers What strange Unsettlings are there among us By Outing Confinement Banishment denouncing Fugitive and all these by Laws and Acts so contrived as if they meant only to grant the Lords Servants Ieremys deploring wish Ier. 9 2. O that I had in the Wilderness a lodging-place of waysaring men that I might leave my People and go from them And all these are beside all the particular wanderings of the Lords scattered flocks whose Condition we may see Ezek 34. 6. and throughout my sheep wandered through all the mountains and upon every high hill yea my flock was scattered upon all the face of the earth and none did search nor seek after them 5. The Wilderness importeth a Condition of Tentations Matth. 4 1. Christ was led into the Wilderness to be tempted Psal. 95 8. 9. Israels time in the Wilderness is called the day of Tentation I know it is there meant Activly of these Tentations as is clear from the 9th verse Your fathers tempted me proved me and saw my works â—ut when I look back upon Moses who himself â—as with the Church in the Wilderness and well â—ew their case I find him reckoning it a time â— Passive Tentations also such I mean wherewith â—â—ey were tryed and tempted Deut. 8. 2. And thou shalt remember all the way which the Lord thy God led thee these fourty years in the Wilderness to humble thee and to prove thee to know what was in thine heart whether thou wouldst keep his Commandments or not It is â—ar 1. from Jam. 1 15. that God tempteth no â—n 2. It is a great question whether Satan â—â—th a hand by tentation in every sin of man â—t 3dly I judge that Satan hath not such a hand every sin as some are ready to say and think â—he Devil is not so ill we say as he is called nor â— ugly as he is painted many men father those â—s upon the Devil that have their own hearts â—th for Father and Mother and many sin withâ—â—t a Tentation ab extra or from without Yet the 4th place it is manifest from Iam. 1 14. 15. at a man is tempted at least by his own lust as often the sins And thus there is no sin without some â—nd of tentation either from another or from the â—ner himself and where there is much sin and â—ovocation as was amongst the Israelites in the â—ilderness there is much Tentation Let the â—ords People then expect to find their Wilderness place of Temptation And are not Tentations â—awed thick in the way of Gods People in these â—es Is there not a neâ—t spread upon mount Tabor may we not say with the Psalmist Pâ— 142. 3. in the way wherein I walked have they laâ—â— snare for me Is not the cass now you must either do thus or thus as men who because they have â—â— Conscience of their own therefore care not â— yours shall please to command or els do other waâ— upon your perill And when things might therways be better ordered and established aâ— not Laws and Acts contrived so as occasions 〈◊〉 be sought against those against whom like Daâ— Chap. 6 5. there can be found no occasion except the matters of their God Is not this the houâ— temptation Rev. 3. 10. But when enemies hâ— given over and done their worst in come 〈◊〉 friends who as Peter to Christ Matth. 16. 23 〈◊〉 a temptation to us O say they look to your self and play not the Fool. And when all the prevail not yet in comes Carnal Worldly 〈◊〉 believing Grudging and disquieting thoughâ— from our own hearts and these as in a refer guard give the last and most dangerous assault â— specially if the force of our spirits be any wâ— daunted or disordered by the foresaid attempt and therefore James 1. 14. looking over tâ— former as it were tells us that then a man is temâ—ed when he is led away of his own lust and entiâ—e and then it is high time to look to our selves whâ— our enemies are those of our own house Maâ— have born the force of outward attempts who hâ— much ado to sustain the impetuous assaults of thâ— own disquieted and disquieting hearts Psal. 42 and 43 5. Why art thou cast down O my seâ—â— and why art thou disquieted in me And therefore Iames pronounces him the blessed man Chap. 1. 12. that endureth tentation The Tentations of an afflicted lot is the great Affliction of our lot and therefore in Scripture Afflictions are called Tentations and they that escape the Tentations of Affliction have got above all hazard of Affliction otherwise for Tentations being the snare of Affliction when that is once broken the strength of it is spent and it's force
a Wilderness may easily understand this and there is reason for it because a man is there deprived of any thing that may chear his Spirit and of all gladening Objects besides that he is possessed with fearful apprehensions of evils that may befal him and his spirit in the very entry is amused with the uncouth and solitary nature of the place To say no more of this the very Countenances of of the Lords People in these times look like a Wilderness and sâ—d cause why we see many things to make us sorry little to make us glad We see such things as we nor our Fathers have not seen the like And if there were no more and albeit for our own particular we had no occasion of grief and though like Nehemiah we were serving the King with Wine and were of as jovial an humor as he who was not wont afore time to be sad yet if any should ask the Kings Question Nehemiah 2 2. Why is thy countenance sad seing thou art not sick This is nothing els but sorrow of heart may we not sadly reply with him in the 3 d verse Why should not my Countenance be sad when my City the place of my fathers Sepulchres lyeth waste and the Gates thereof are consumed with fire That is when the Church of God is laid desolate But I suspect there are few that truly love God or are kindly sons of Zion but they have their own particular grievances in these times wherein they share of the common lot of the Church their Mother that sits in the dust and â—â— is good it be so For wo to them that are at ease â—â— Zion Amos 6. 1. The particular grievances of Saints and their pressures serve well to keep them mindful of the Churches common lot for fellowship in calamity is such a pregnant incentive to sympathy that even Jesus himself was made the more compassionat for what he himself suffered being in all points tempted as we are yet without sin he cannot but be touched with the feeling of our infirmity Heb. 4. 15. And does it not well suite all the Children to go in Mourning when the Mother sits desolate and afflicted as a Woman forsaken Eâ— how could they expect to be comforted with her if they do not Mourn for her Solomon that great Master of Religion Nature and Reason hath determined Eccl. 7. 2 3. that it is better to go to the house of mourning than to the house of feasting And that sorrow is better than laughter for that by the sadness of the Countenance the heart is made better and he who is greater than Solomon who himself often weept but never that we read once laughed pronounceth them blessed that mourn for that they shall be comforted Matth. 5. 4. 9. This Wilderness importeth a Condition of Weariness and fainting This yet follows naturally from all that hath been said Psal. 107. 5. those that wander in a Wilderness their soul fainteth in them Psal. 63. 1. Davids Wilderness was a thristy or as the Original hath it a weary Land and Isai 32 2. it is expresly rendered a weary Land The Saints case in their Wilderness is often like that of the Egyptian 1 Sam. 30. 11 12. who was so outwearyed that he fell off from his company and sunk in the Wilderness David often complaineth that he was weak that his spirit failled his soul fainted this throat was dry his eyes failed whilst he cryed upon the Lord and waited for him And no wonder it is that the Saints so often weary and faint by the way but a great wonder it is that any of them should hold up to the end They have such long stages in the Race that is set before them and those in a thirsty Wilderness where hardly they can drink of the brook by the way and they must run it so oft about with fresh parties whereof possibly the worst comes last upon them when they are already so much exhausted that there is great reason for him that would wager upon their heads to ask whether they have so much confidence remaining as to answer that Question Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses and if in the land of peace wherein thou trustedst they wearyed thee how wilt thou do in the swelling of Jordan But the Lord that makes the Question must answer and one Prophet must Answer another and how Jeremy could do all that Isaiah can tell Chap 40. from the 28 verse to the end the everlasting God the Lord that created the ends of the earth fainteth not neither is weary c. Let the people of God in their Wilderness expect to have their hands full of it and as much as shall put them to a strict necessity either to believe or utterly to give it over Psal 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Now this is the Wilderness and thus is answered the first thing in the point What is the Wilderness II. The second thing to be considered in the point is Wherefore doth the Lord bring his People into the Wilderdess The Scripture sheweth that for one or more of these five Reasons the Lord doth this 1. He doth it for their sin and that in these five Respects 1. to convince them of sin It is long many a time ere the Lords sinful People will see or acknowledge their sin yea they will say they are innocent when their transgressions are most evident Jer. 2 23. and therefore verse 35. I will plead with thee because thou sayest I have not sinned Such as are kindly Melancholians may know by experience what effectual impressions the change of places hath to the changing of mens minds and for this it is necessary often times that men be sent to learn that in the Wilderness which they could not it may be they would not see at home in a land inhabited Jer. 22. 21 22. I spoke unto thee to thy prosperity but thou saidest I will not hear and therefore thou shalt go into captivity Affliction is quick-sighted and necessity is wise and Ingenious affliction according as it is blest or not blest of God hath very contrary effects upon men Solomon tells us that affliction makes a wise man mad and he that is greater than Solomon tells us that affliction sometimes makes a mad man wise Luk. 15 17. it brought a distracted Prodigal to himself Many men think it a piece of Wit and Gallantry to mantain their sinful courses in a Day of prosperity and if he be a beneficed person or one in place he is ill worthy either place or benefice who is so scant of Discourse that he cannot if this our craft be in danger to be set at nought Act. 19. 27 make an Oration in defence of Diana and at least cannot say to his Companions with more truth than Wit though
this chapter when by affliction she is put to a stand in her course of sin it is yet intended further that she return to her first Husband and this is brought to effect Hos chap. 6. verse 1. Come sayes she and let us return unto the Lord For he hath torn c Simple cessation from sin without true conversion in time of affliction may put a person or People to Pharaoh's Expences of multiplyed Rods and Plagues one after another with the hazard of utter destruction in the end Learn we then in the Wilderness to say as is meet to be said unto God Iob 34. 31 32. I have born Chasitsement I will not offend any more That which I see not teach thou me if I have done iniquity I will do no more Let us turn throughly from all iniquity and that with all our Heart And thus to the first reason and its several respects Why the Lord brings his People into the Wilderness It is their sin 2. The Lord brings his people into the Wilderness for their Tryal and Exercise Deut. 8. 2. The Lord did all that unto thee to prove thee to know what was in thine heart whether thou wouldest keep his Commandments or not Rom. 5. 3 4 5. Tribulation sets all graces on work in the Saints Thus the Lord dealt with the Church Psal. 44. from the 17 verse to the 23 and Psal 66. 10. Thus he dealt with Iob. The Lord is come to these Nations with his fan in his hand he is winnowing us as Wheat and he will throughly purge his floor Matth. 3 12. and who may abide the day of his coming and who shall stand when he appeareth for he is like a refyners fire and like fullers sope and he shall sit as a refiner and as a purifyer of silver and he shall purify the sons of Levi and purge them as Gold and Silver that they may offer unto the Lord an offering in righteousness Malach 3 2 3. Now the secrets of many hearts are discovered now we â—ee the ground of mens stomachs and what corruption and rotten stuffe hath been lurking under â—he beauty of untryed profession Would not some have said am I a dog if that which they have how done had been told them a few years ago Now it is seen Daniel 11. 34. that many did cleave to the Covenant with flatteries but the next verse being the 35. says further That some of them of understanding shall fall to try them and to purge and to make them white even to the time of the end because it is yet for a time appointed Therefore blessed is he that endureth to the end And let him that standeth take heed lest he fall The strange discoveries the great stumbling and many off fallings â—f men in these times afford me the serious and confirmed thoughts how few there are that shall â—e saved and how hardly these few Malachie's â—efiners fire comprehends both all the tryals of a present time and also and specially the great and solemn last tryal of the Judgment of the great day when many a mans work shall be burnt up and himself shall be saved yet so as by fire 1 Cor. 3. 15. â—hen shall all the sinners and hypocrits in Zion be affraid and surprized for that they cannot dwell â—â—th devouring fire nor with everlasting burnings Isai. â—3 14. There will be many amissing that day in the Congregation of the righteous that here haâ—â— sitten chief in the Assembly In general this is thâ— verity but towards the particular persons of â—â— ther 's I must walk with Charity as toward â—â— self with fear and humble Jealousie This oâ—â— all would remember that they who cannot enduâ—â— the wide sieve of larger tryals in a present time wiâ—â— never be able to abide the narrow search of a striâ—â— judgment at the end of time But as the Lord will have his People tryed so he will have theâ—â— likwise Exercised and their Graces imployed Idleness is a hateful and unhappy evil in People We faâ— an idle man must always have something to work he that ceaseth to do well will soon learn â—â— do ill To prevent that the Lord puts work 〈◊〉 his Peoples hand for he hath not given theâ— Graces and Talents to hide in a napkin under thâ— earth but to be imployed and improven to use and therefore he appoints affliction as a taâ—â— master to call forth all their Graces to workâ— and to receive the Tale of every mans Work that it may be known what profit they make Thâ— time of affliction should be a bussy time like Eating time and Harvest to the People of God But alas to many may be said in truth that which Pharaoh said to the Israelites in cruel scorn ye â—â— idle ye are idle Exod. 3 17. Only his inference and mine run very contrary ye are idle says he and therefore ye say let us go and do sacrifice to the Lord But ye are idle say I and therefore ye say noâ— let us go and do sacrifice to the Lord Now if the Lord bring his People into affliction for their Exercise hence it is consequentially inferred that if their Afflictions do not Exercise them to purpose they are not like to come out of them in haste I fear many but play with their Afflictions and look upon all the sad sights they see in the Wilderness but as so many farleyes fit to entertain their curiosity and to cause them gaze And I exhort all to be serious with their Afflictions 3. The Lord brings his People to the Wilderness that they may be the more fit to receive the impressions of his will and communications of his Goodness Thus we see throughout this Chapter the Lord designes jointly her Reformation and Consolation by all these bitter threatnings and afflicting Dispensations And Chapter 5 15. of this â—ame Prophesy of Hosea I will go says the Lord and return to my place till they acknowledge their offence and seek my face In their Affliction they will seek â—e early And as the whole have no need of the Physician but the sick they now finding the disease of their Affliction to purpose and so being the better fitted for the Communications of the Lords goodness in their deliverance return to him in this confidence that he who hath torn will heal them c. and that his coming to them verse 3d shall be as the rain to the earth which being parchâ—d with drought is well ready for a showre People â—n Prosperity readily are not so fit to receive either the impressions of Gods will for then speak to them and they will not hear Jer. 22. 1. Or the Communications of his Goodness for then they an say we are Lords and we will not come to thee Jer. 2. 31. But Affliction fits them better both for the one and for the other In prosperity as in the noise of a City every thing is heard but nothing is hearkened to and the common noise swallows
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
together and for that the word of the Psalme says they go from Company to Company when they are driven from one Company they must draw in to another Many men never grow good till they are going to die and indeed in this World he that mindes to be good may make him for another World and blessed be God we know of another even so the Saints oft times scarce begin to know the usefulness and sweetness of one anothers Company nor to use it accordingly till they must want it Nor do they any thing worthy of their Society till they be going to separat I said in my heart that this also is vanity and a sore evil Learn we then more timely to make use of good Company 8. In all our motions and removes in the Wilderness we would follow and be Ruled by the Cloud of Gods presence thus Israel was guided through the Wilderness See Numbers 9. from the â—5 verse to the end The Cloud was a visible token and Sacrament of Gods presence with them We would so live and so move in the Wilderness as that we keep always in the presence of God I mean his propitious comforting presence whither the presence of God directs us thither let us go be it East West North or South be it fore ward backward to the Right hand or left hand And where we cannot abide with Gods presence if the Cloud of the Lords presence be liftted up to us off a place be it otherways never so commodious and sweet let us not take it evil to leave that place If God say to us as to Abraham Gen. 12. 1. get thee out of thy country and from thy kindred and from thy Fathers house unto a land that I will shew thee Let us with Abraham obey and be gone let our desire be only with Jacob. Gen 28. 20. that God may be with us in the way and then let him take us through fire through water through a Wilderness or what he will If the Cloud remove from Him a wealthy and pleasant place where are twelve wells of water and threescore and ten Palm-trees so that we may there encamp by the waters Exod 15. 27. to the Wilderness of Sin an impleasant and a scant place where we may be threatned to be even slain with hunger Exod. 16. 3. we must march with the Cloud In a word we must so carry our selves in our whole course as that we may have the Lords presence and propitious countenance whatever we do wherever we be In this case let us sing the â—4 Psalme The earth is the Lords and the fuâ—â—ness thereof the world and they that dwell therein And Psal. 4. v. 6 7 8. must be our song Let men project and pursue for themselves places of pleasure preferment and profit as most shamfully they do let them carve and cut out Fortunes and Portions for themselves and let them with noise divide the spoil of a Church that is fallen into the hands of her enemies who are the wicked of the earth and of many faithful Ministers who like the man in the Parable Luk 10 30. have fallen among thieves But stay till mischief and evil go a hunting and then their ill come Places shall not know them Psal. 140 11. evil shall hunt the violent man to overthrow him but in the mean time what comes of the poor outcasts and wanderers Why they shall not want a place to go to in the 13. verse of that 40 Psal. the upright shall dwell in thy presence They may travel through places enough but be their harbour what will that is there home And as it is a hidden place to Worldlings so it is a hiding place to them Psal. 31. 20. thou shalt hide them in the secret of thy presence untill the Lord return to build up Jerusalem and then he will gather the out-casts of Israel Psal. 147. 2. for he that scattered Israel will gather him and keep him as a shepherd doth his flock for the Lord hath redeemed Jacob and ransomed him from the hand of him that was stronger then he Therefore they shall come and sing in the height of Zion and shall flow together to the goodness of the Lord Ier. 31. 0 11 12. and foreward to the 15 verse Take we therefore the conduct of Gods presence in the Wilderness and let us be thereof so observant that by the least wink of his eye we be directed Psal. 32. 8. â— will guide thee with mine eye to sit still or let out to turn to the Right hand or to the left at his pleasure and be our turnings in the Wilderness what they will be sure we are not out of the way so long as we enjoy Gods presence and the comfort of the light of his Countenance And that will make us with Mose Heb. 11. 27. endure all that we meet with who endured as seeing him that is invisible 9. In the Wilderness we would live by faith and learn to take God for all things Psal. 84. 4 blessed are they that dwell in thy house they will be seeing and enjoying many things that will make them praise thee But what if they be put to travel through the valley of Baca then in the 5 verse Blessed is the man whose strength is in thee He is the fountain Psal. 36. 9. and he it is that makes all the streams of his Peoples consolations to flow in their seasons Psal. 87. 7. all my springs are in thee O but it is well lost that is found i God and all that is happily wanted which is supplyed in him O for more of the fountain O for a larger faith to draw at this deep Well! O Noble Well! a Well that in all our journeys will follow us 1. Cor 10. 4. we read that the Israelites drank of a spiritual rock that followed them and that rock was Christ. We may still encamp and ly about these waters be our marches what they will in the Wilderness This is the only Rehoboth the well of Room the Philistines cannot trouble this Well It is of â— higher spring than that enemies can get up to stop it if the Lora make his paths to drop fatness if they drop upon the Pastures of the Wilderness see who can hinder it for the rain waits not for man nor stayeth it for the son of man therefore blessed is the man Ier. 17. 7 8. that trusteth in the Lord and whose hope the Lord is for he shall be as a tree planted by the waters and that spreadeth out her roots by the river and shall not see when heat cometh but her leaf shall be green and she shall not be carful in the year of drought neither shall cease from yeelding fruit O let us entertain those large thoughts of God that I have now so often recommended and then without boasting we may say with him that was as oft in the Wilderness as another Psal. 34 2 my soul shall make her boast in the Lord. If
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
to us Ier. 29. 5 6 7 10. Build ye houses and dwell in them c. For thus saith the Lord that after seventy years be accomplished in Babylon will I visit you and form my good word towards you in causing you to return to this place Our disposition looks like those that were to have a seventy years affliction and long continued Captivity And indeed considering Daniel 9. 13. All this evil is come upon us yet made we not our Prayer before the Lora our God c. I observe that Security and a slack disposition is the attendent or rather the presage and fore-runner of a continued Affliction And by the contrary a Spirit of restless importunity is a comfortable Prognostick of a speedy delivery See it confirmed in the instances of Daniel Nehemiah Ezra who upon the very point of the deliverance were stirred up and with themselves stirred up the People by Prayer and Fasting to ask Mercies of their God Take then the direction Isa. 62. 6 7. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the Earth And thus with patience I have got through the Wilderness and considered the intimation of the Churches condition which is the second thing in the words of the Verse In conclusion be it minded only that all that hath been said to this point doth alike concern the Church in general and Saints in particular For neither I nor any other who from this mount of contemplation do view the Wilderness at a distance can expect to have it said to us as was said to Moses of the Land beyond Iordan Thou shalt not go over into it but rather as was said to Abraham All the Land which thou seest shall be thine Arise and walk through the Land for to thee will I give it Not to speak of what we have had or at the time have none of us can promise in the Life of our Vanity that we shall not have if not at once yet successively one after another all the described parts of the Wilness for our Lot I will allure her THe third thing in the words is The Lords Design I will allure her Hence the Doctrine is That the Lords great Design in the vicissitudes of all Dispensations to his People is to gain them to himself that he may have more of their Kindness and Service The point is confirmed 1. From the account Scripture gives of Gods various Dispensations to his People Take but this Chapter for an instance he both afflicts her and comforts her and all that he may have her heart 2 From the first and greatest Command in the Law of God which is That we love him with all our Heart c. As the Law is understood to be the mind of the King so the greatest Command of God is the surest Evidence of his Will concerning this That we abide only for him and do not play the Harlot nor be for another man Chap. 3. 3. It is easie courting where we may command And in this the Lord hath he advantage of all other Lovers The Soveraignity of his Propriety in us bears him to challenge our Heart and Service without once asking our consent and to resent every repulse and refusal not simply as a displeasure but really as a wrong in defrauding him of what is his own by a just Title of many respects antecedent to our voluntary consent 2. The Lords design is so manifest in his kind way with his People that as it cannot be hidden so it seems he would have it known that every one may think him a Suter Even as when a man frequents the House of his Beloved presently by his frequency and other circumstances of his Carriage the meanest Servant of the House discovers his design Yea and the Lord is not ashamed here expresly to tell his Errand I will allure her Some men if they intend a match with and have a design upon a person they set their designs abroad either in Policy to further them and thereby to know how the person intertains such Reports that accordingly they may behave themselves in their intended Address or else in vain Glory to vaunt of them So the Lord causes the Report go loud of his blessed purpose that it may be seen he is both serious in the matter and glorious of it to have sinners love him Now the Lord allures either Morally and Externally or Internally and effectually Morally and Externally while he courts Souls with Arguments and Motives fit to take with rational and ingenuous Spirits Effectually and Internally when by the Power of Grace he makes such fit Motives and Arguments have their due weight and work upon Hearts According to this division for explication of this Blessed Design of the Lords alluring his People I shall first touch upon some of the chief Motives that are fitted to this purpose for to reach them all I presume not 2 dly I shall treat of the inward Power of Grace that makes these Motives effectual upon the Soul And 3dly shall conclude the point with Use. 1. Of motives the first is his own Glorious Excellency outshining every shadow of likness let be equality Who is a God like unto thee And that I am now upon a love designe and upon the imployment of Eleazer Abrahams servant Gen. 24 to seek a Wife to my Masters Son I am concerned as a Friend of the Bridgroome to express my self in the proper termes of such a Subject And O that my heart could indite good matter that I might speak the things that I have made concerning the King Let it then be condescended what is required by any but willing to be satisfied to commend a person to the heart of his beloved and in him you have it 1. for his Dignity and Descent he is the King and the Kings son 2. For his Induements in him are hidd all the treasures of wisdom and knowledge yea and he is full of grace and truth and if you speak of a Spirit a great Spirit Isat 11. 2. 3. the spirit of the Lord resteth upon him the spirit of wisdom and understanding the spirit of Counsel and might the spirit of knowledge and of the fear of the Lord and shall make him of quick understanding in the fear of the Lord c. 3. For his Beauty he is white and ruddy the chief among ten thousand and fairer than the sons of men 4. For his Disposition and Humour he is tender compassionat loving meek condescending kind and Gracious O but the Soul may have many a good day and much sweet contentment in his Company 5. For his Estate and Fortune he is the possessor of Heaven and earth the heir of all things and there is no lack to those that have him and they have him that love him 6. For his Use and Vertue he is all and in all and in him we are compleat 7. For his
Necessity he is the person that cannot be wanted by any that would be happy Deut. 30. 20. he is thy life and the length of thy days And if any think they may do as well elswhere let them answer the question John 6. 68. Lord to whom shall we go thou hast the words of eternal Life Now this is my beloved and this is my friend O Daughters of Ierusalem Cant. 5. 16. The Lords second Motive and external allurement is his Words Words are very charming and enticeing things and how forceable are right words says Job Hence the Latines wisely give the name of verba dare to that which the Court calls a complement but the Countrey plainly calls a Cheat. Hence the way of Fishing which catcheth by the Ear applauded of the greatest Wits approven and much practised by Lovers the most ingenious because the most serious Anglers who busk their hooks with words and bait with the artificial flee of Complements Hence as the world goes he is the finest man that can say fairest to it and albeit Solomon both a Wise Man and a great Preacher and Spokes-man hath said Proverb 17. 28. even a fool when he holdeth his peace is counted wise yet with most men even a wise man if he bold his peace is counted a fool But the truth is multum ille assecutus est qui bene didicit loqut bene qui tacere non minus assecutus est he hath attained much who hath learned to speak well and he hath attained no less who hath learned to hold his peace well But to say no more in general of the allurements of Words how specially excellent are the words of the Lord to the purpose of Soul-converting and heart-alluring Zach. 1. 13. They are good words and comfortable words Jer. 15. 16. Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of mine Heart Gold and Treasure is alluring unto any Honey and Apples to Delicate Persons And if it were even the mortal forbidden Fruit of the Tree of Knowledge of good and evil yet if it be good for Food and I leasant to the Eyes and a Tree to be desired it must be had if the price should be Death Gen. 3. But the words of God are more to be desired than Gold sweeter also than Honey and the Honey comb Psal. 19. 10. Psal. 119. 72 103. verses If nature could propine the World with Golden Apples as a present of her first Fruits sure those would ravish the Hearts of the greatest Potentates and would raise Wars among Princes for the possession and keeping of the Tree that bare those they would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apples of Strife properly and indeed And the Words of God which are the Flower and first Fruits of all fit Words are Apples of Gold in Pictures of Silver Prov. 25 11. They Nourish Solidly Comfort Cordially and Inrich Mightily How charming the Lords Words are we have famous instances in the Gospel that with his Words he catched those that were sent and intended to catch and entrap him he sent them back with this Report never man spoke like this man And here in the â—â—xt it self I will allure her saith the Lord and I will speak comfortably unto her The third chief Motive and Allurement is The Works of the Lord and his Doings He hath done for his People and is daily doing to them that which cannot but rationally entice any ingenuous Soul to be for him If God had not loved us I should have wondered at every thing he does for us Love is the chief of the wayes of God to us God loved the World God so loved the World A Wonder indeed But after that stupendious portent of his Works to us That he loved us I shall wonder at nothing he does for us For what will we not do for those we Love But again I must wonder that he loved us and in this love to us he was humbled and emptyed for us For us he came into the World For us He took the likeness of sinful flesh and the form of a servant For us he suffered Temptations Crosses and Contradictions in his Life and for us he tasted death He gave him â—â—s for us He came under the Law and Sin and the Wrath and Curse of God for us For us he drank the Cup of astonishment which would have made all the Elect tremble to Eternity Yea and he rose and was victorious over death for us â—e hath also ascended Heaven for us and there he interceeds for us he is our Friend at Court he stands in the way there that nothing pass against us and when there is hazard he warns us and by his Word and Spirit he keeps intelligence with our Souls and gives us daily accounts of the true state of our Spiritual business Thence he issues daily many favours on our behalf Psal. 103 2 and forward Forget not all his Benefits who forgiveth all thine Iniquities c. And his negative Mercies are not the least part of what he doth for us That he prevents and holds off us so many temptations suares and evils that otherwise would even over-run us and that for all these he waiteth to be gracious to us at the voice of our Cry when he shall hear it And in a word that he is so wholly taken up for us as if he had nothing else to mind but us Now to a rational ingenuous Spirit and every one that deserves to be called a Man all these will be the Coras of a Man and Bands of Love Hos. 11. 4. Yea there is some secret alluring quality in the saddest and darkest of Gods dispensations to the Soul of the Saint Hence we never find the Godly Soul more fond so to speak of its beloved and more earnest upon him than in the time of desertion which of all dispensations is the most afflicting to such an one If the Lord withdraw such an one will fall down sick of Love to him and then go tell him O ye Daughters of Ierusalem that I cannot live in his absence And if he do not come quickly skipping like a young Roe or Hart yea and if he take not the nearest way over the mountains of Bether he may come too late to lay his hands upon the eyes of his distressed Beloved Psal. 28. 1. If thou be silent to me sayes David I shall be like them that go down into the â—â—t O Lord I cannot live I value not Life if thou be not the God of my Life I have resolved I shall never be glad till thou be the health of my Countenance and make me glad with thy Works For I see little difference betwixt Sorrow and Joy if thou be not my chiefest joy And in our Text the Wilderness is the alluring place to this ungracious froward Church The fourth chief Motive wherewith the Lord allures his People is his Gifts Gifts and tokens use to pass betwixt Lovers and
an alluring thing And the World is more ruled by Example than by Law Example oft-times usurps upon Reason sometimes it agrees with her but seldom is it subject to Her And thus while men ask rather quid fit what is done nor quid fieri debet what ought to be done Many follow the broad way that leadeth to destruction while but few do find the narrow that leadeth to Life Many choose rather to go to Hell in company than to go to Heaven alone But in Religion and in Travel I would hold the rule to choose day Light rather than Company Nor would I willingly wait for any man till Night who in the dark Might lead or mislead me whither he would If once a man turn his eye off the fixed Light of Scripture the wandering Star of Example may lead him whither he knows not and lodge him where he would not Now how the Lord allures his People by Example see Cant. 1. 3 4 There the Church finds others before her whom she would gladly follow The Virgins love thee draw me we will run after thee Lord I love good company well and therefore let us all go together And as she finds good Example before her she leaves the like after her that allures others to follow her as she had followed others Cant. ch 5 and 6. Whither iâ— thy beloved gone O thou fairest among Women â—â—hither is thy beloved turned aside that we may seek him with thee And all this by the Lords direction chap. 1. 8. Go forth by the footsteps of the flock O that God would raise up many Lights of Religion in this dark Generation Many who might be exemplary in Piety who might go before others â—s the hee-goats before the flock Jer. 50. 8. O that God would perform more in our days that which he hath promised of old Zach. 8. 21. the inhabitants of one City shall go to another saying let â—s go speedily to pray before the Lord and to seek the Lord of hosts I will go also Mean time let us follow the Examples we have and that the Example of those who have chosen and owned the Lord and his way may be the more alluring to us Consider 1. that many of them were Kings and Great Men Religion and the strictness of Godliness is too far above every man to be below any man I fear those who think Godliness below them find it too far above them Prov. 24. 7. wisdom is too high for a fool 2. Many of them were Wise men Let our Sages Senators and our Counsellours remember this and if they say there are few Godly men Wise I can say to them there are as few Wise men Gody and chosen to obtain mercy 1 Cor. 1 26. not many wise men after the flesh are called and chosen But truely till the Cabiâ—â—â— Councils of secular heads and the Conclaves of the Clergy find me amongst them all four men whom they will undertake to match for wisdom with Moses Joseph Solomon and Daniel I cannot but think that Godliness doth as well become a Wise Man as Wisdom doth a Godly man withal consider that Godliness and Wisdome are one in Scripture 3. All of them were Righteous and truely Holy Men strange it is that so many should choose to be wicked whilst none can enâ—ure tâ— seem or to be called such and who but the worst man takes it worst to be told of his faults And as strange it is that every one should choose to seem and to be called Righteous and Good whilst so few do choose indeed to be such But is it noâ— as much the Glory of true Godliness that Hypocrits and Prophane Persons love to go in its Liveâ—y and to be called by its name as it is their reproach to have or hold the forme of Godliness whilst they deny the power thereof 4 They were Impartial and Uninteressed men that except upon Heaven could not with the least colour be suspect of any designe in their doings yea did they not renounce and go cross to all Worldly interests of nature Education Credit Profit Pleasure and the like 5. They were Resolute and Constant in what they did Indeed if the Saints had Repented their choice they might have renounced Religion when they pleased as is said of the Patriarchs Heb. 11. 15. that if they had been mindful of that Countrey from whence they came out they might have â—ad opportunity to have returned but now they desire a better Countrey that is an heavenly I should think it a poor office to perswade men to that which might repent them but if they whose example commend and whose Practise gladly I would perswade did with Constancy and Confidence without Relenting go thorow and pass the difficulties of the flatterings and Frownings the Fears and Hopes the Threats and Intreaties of a present World may I not conclude that Godliness is that which is not to be Repented of It now follows to treat of the inward power of Grace which maketh these external motives effectual upon the Soul If any should attempt by â—â—rce to storme the Soul of man it is so sure to be â—â—zed to the ground and brought utterly down â—â— nothing before it yeeld for voluntas non potest cogâ— the will which is the Fort Royal of the Soul cannot be forced that the Assailant may resolve to loss it before he win it and to win only the expensive loss of all his labour and to triumph ridiculously over a nothing for nature and invention have made the Soul a strength impregnable and unaccessable to any power without and all attempts thence may certainly prove ineffectual except a ready course be taken to gain a correspondency with these within Also sinners are naturally very shie and ill to be courted But the Lord as he is good at all that is good is excellently good aâ— courting and allureing an untoward heart Others it may be have got from her at once their leave with a repulse yea my servants in my name have possibly been so served but wild as she is I will not leave her so I will speak to her my self and I 'le in gage I shall quickly cause her say yea therefore behold I will allure her he can but say to a Soul follow me and it leaves all and follows him he can catch a sinners heart from him ere ever he is aware Ier. 20. 7. O Lord thou hast deceaved me and I was deceaved thou art stronger than I and hast prevailed He can mix a Love-cup to the Soul that shall cause it speak of him when he is gone and follow him faster than ever it fled from him and that even when he seems to flee we remember thy Love more than wine the virgins love thee draw me we will run after thee Cant. 1. 2 3 4. yea more he can make an ointment the very savour whereof shall cause sinners love him because of the savour of thy good ointments thy name is as ointmen poured
endear it to any free Soul Some who could stand before an armed enemy have fallen before a naked beauty Let Sampson and David be witnesses in the case sawest thou ever the beauty of the Lord for how great is his Beauty and how great is his Goodness sawest thou ever the beauty of Holiness a beauty as rare as Rich a singular beauty a beauty Active and Communicative it makes all those beautiful that enjoy it it is not so with the Richest Worldly beauty an unbeautiful Husband may have a beautiful Wife whose beauty cannot make him comly none truely love and espouse Religion but it makes them comly with its beauty O how would such a beauty be courted in the World hast thou not the pourtrait of this beauty in thine heart the Chamber of her that conceaved thee I should hold my self everlastingly obliged to him that would give me a well done coppy and though I did not like it for him that did it yet would I love it for them that it is like And if this my discourse for Image and likness could say unto God thou art my Father and to Religion and Godliness thou art my Mother and my Sister The Piety of my vanity might excuse the vanity of my Piety to boast of my Relation to that lovly Family that brings forth all beauties I have seen the Heathen Venus their Godess of love and beauty painted with a flaming heart in her hand a pretty embleme of that Scripture Hos. 4. 11. Whoredome taketh a way the heart beauty maketh daily triumphs with mens hearts as the Garlands of her victories or the spoiles of her captives who are no enemies for amongst the many as there are many singularities of seminine victories these are not the least that Men conquer none but enemies Women none but friends Men take captives against their will womens captives are all consenters to their own bonds nor do they once desire to make their escape Men punish their captives with pain Women please theirs with torment and torment them with pleasure But O canst thou behold the beauty of Holiness and have thy heart at command Needs must the lively truth of Godliness be very desirable when a lying shew and dead picture of it is so lovely Mark 10. 21. Jesus beholding the young man loved him for the appearance of good he saw in him How transporting must true Godliness be in the Abstract and is not the profection of Piety the perfection of beauty since in the concrete and in its imperfection it is so ravishing Cant. 49. the Church with one of her eyes ravishes Christs heart a cheek-view a glance and half a look of a Saint is very alluring But what if both her eyes be to him then as one wounded he cryes Chap. 65. turn away thine eyes from me for they have overcome me He falls before his friends who rose over all his enemies the Saints beauty overcoms him that overcame the World it captivateth him that led captivity captive it triumpheth over him who triumphed over Principalities and Powers it conquers him who conquered death for love is strong as death Set death in the way of love it can despise and go over it If jealousie dispute Christs love he is ready to vindicate himself upon the highest adventure tell me says he what token shall I give thee what shall I do for thee If thou lovest me thou must die for me O jealousie cruel as the Grave I love thee and will wash thee in mine own Blood I love thee and will give my self for thee O love strong as Death O death-conquering Christ O Christconquering Love O Love-conquering Beauty of Holiness Look upon Holiness let thine eyes but observe her wayes Love her and give unto her a present of what thou hast But what is thy Petition O Queen and it shall be granted thee what is thy request and it shall be performed If I have found favour in thy sight O friend and if I please thee then give me thy Heart Prou. 23 26. My Son give me thine hears her Authority might command it her Beauty might rob it but her Modesty and Love doth Friendly desire it I would not have my discourse fall in the hands of the ungodly For wickedness proceedeth from the wicked as saith the Proverb of the Antients 1 Sam. 24. 13. But if I were to speak to ungodly Sinners O Lord open my closed Lips then shall I teach Transgressours thy wayes and Sinners shall be converted unto thee Psal. 51. 13. I would shew them what I have yet to add in the behalf of lovely Holiness I would sing to my Beloved a Song of my well Beloved But the alluring subject the Kindness I owe to Godliness with the respect I have for all that love serve her invite me to speak what I know and therefore beside all the alluring Motives to Godliness mentioned in the Explication I add these things to be considered wherein she excelleth all her Companions her Rivals and all that would partake with her in our Affections And I shall but point at some Heads leaving room for the godly Soul to enlarge in its Meditations upon the particulars in consideration 1. Godliness bringeth the Soul upon the greatest Interest The interest of God of the Soul of the Kingdom that cannot be moved the Crown that fadeth not away and the things not seen that are eternal that which eye hath not seen nor the ear heard nor hath it entered into the Heart of man to conceive even that which God hath laid up for those that love him Angustus est animus quem terrena delectant They are not ill to please who can be put off with things Wordly But the Saint is the only person of a great Spirit who indeed minds high things even as he is born to great things The Books De natura or of Nature are too mean a Subject for a Saint all his Studies are de Anima de Caelo de Deo his Lessons are of the Soul of Heaven and of God His ditan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he minds the things that are above 2. Only Godliness hath that in it that can maintain and advance his greatest interest What can all the Pomp Pleasures and Profits of the World do to a Soul Do these things make a better man Lay all these to a wounded Conscience and they will be as he that taketh away a Garment in cold Weather as Vinegar upon Nitre or as he that singeth Songs to a heavy Heart Prov. 25. 20. they may make it worse they cannot make it better A mean subjects Rent cannot bear the Charges of a Crown nor can all the imaginable affluence of Worldly sensual Pleasures the delights of the Sons of Men fill up the Accounts of a mans Happiness Are not all things worldly under an Antient Curse for mans sake And shall that which is cursed make us Blessed The Wisdom of Solomon and who shall come after the King hath
Babylon durst he yet do it Yea though he were very cold and never so much needed to be warned And who among Hypocrites or Prophane Livers shall dwell with devouring Fire Who amongst them shall dwell with everlasting burnings Isa. 33 14. In a word men must either say that it is a great Unhappiness to be in Heaven or that it is their great Happiness to be more Holy 2. The pleasures and delights of Holiness are of the highest descent they spring from the rock of Eternity And O! how pure how wholsome how pleasant must they be The pleasures which God gives his People have himself for their spring and life for their vertue Psal. 36. 8. 9. with thee is the fountain of life 3. They have the deepest root and so farrest in upon the Soul as the delights of Hypocrites Worldlings and prophane persons are but the dreggs so they are but the scruse and pairings of pleasures their pleasures are but Skin-deep in the midst of all their laughter the heart is sad they are as Hypocritical in their delights as in their duties The Soul and Conscience of a wicked man hath nothing like Christ but this that they are never seen to laugh they are men of sorrows indeed and many sorrows are their portion That is appointed to them of God Psal. 32 10. with Isai. 65. 13 14. 4 The Consolations Joys Pleasures and delights of Godliness the most strong and efficacious in the multitude of their frighting repenting tempting doubting and inquiring thoughts Gods comforts delight their soul. Psal 94. 14. These turn their mourning into dancing they make them sing in a Prison and rejoice in tribulation But Affliction maketh a wicked man soon to forget his pleasures as waters that pass away yea and the memory of their former delights is to their present sorrows as he that singeth songs to a heavy heart and their song is miserum est fuisse saelicem It is the greatest misery to have once been happy 5. The delights of Godliness are pure and chast delights they are such as the Soul enjoys with Gods blessing and approbation yea with his command Psal. 37. 4. delight they self also in the Lord the pleasures of Godliness are our duty And for their Chastity they are like the pleasures that a man hath in the company of his lawful Wife Prov. 5. 19 Let her breasts satisfy thee at all times and be thou ravisht with her love the word in its own language is Eire thou always in her love If a man must play the fool let him do it lawfully and if it be an error it is an innocent one to erre with Gods approbation But the delights of wickedness are impure whoorish and strange delights such as a man hath in the company of a harlot and why will thou my son be ravished with a strange woman and embrace the bosome of a stranger Prov 5. 20. 6. The delights of Godliness are secure and safe delights This follows from the former Here the Soul is ridd of all fear of going too far there is no excess in those pleasures Eph. 5. 18. in wine there is excess but be filled with the Spirit there is no excess in that the more you drink of that the more sober you are and also in the delights of Godliness there is no fear of the sad after-claps of sorrow that conclude sinful pleasures for the end of that mirth is heaviness Prov. 14 13. The ungodly mans sinful pleasures are but a showr-blink that ends in a tempest their delights are like the pleasures of drunkards who drink and swill till their head ake and their heart be sick and they have their sentence with Babylon Ier 51. 39. In their heat I will make their feasts and I will make them drunken that they may rejoice and sleep a perpetual sleep and not awake saith the Lord 7. This follows from all that is said The pleasures and delights of Godliness are constant and induring pleasures John 16 33. your joy no man taketh from you As the World doth not give the Saints joy and delight so neither can it take these from them The Saints delights in Godliness are like spring waters that will rise as high as they fall in their courses As they descend first from Heaven so they never cease running till they ascend thither again they are like living running waters that make what turnings they will about mountains or whole countreys in end they fall into the Sea The River of pure pleasures that maketh glad the the City of God hath its outgoing into the Sea of that fulness of joy that is in Gods presence and that ocean of pleasures that are at his right hand for evermore And now I go forth unto the streets and stand in the open places and cry O all ye who love pleasures turn in hither tast and see that the Lord is Gracious I am so litle an enemy to pleasures and so much an Epicurean in opinion as you see that if any man shall shew me pleasures more pleasant than those of Godliness I am content to change for the better and that shall be when men and beasts make an exchange of Soules water and wine of natures and vertues and Heaven and Earth shall change places when evil shall be good black shall be white bitter sweet darkness light crockedness straight heaviness light when cold shall be hot and time shall be Eternal 4 Godliness is the only perfect harmonious and uniforme of all the Soules lovers what lame and defective pieces are all her companions I said as much in the description of the inward power of Grace as may shew how exactly commensurable her perfections are to all the powers and to the whole capacity of a man she satisfieth the understanding will and affections and exercises the whole man But of her defective companions some want the head as error superstition profanness whatever of the will and affections and practise be in these yet they are against the truth of a well informed judgment some want the heart as Hypocrisie and formality whatever of knowledge profession or practice be in these yet the will and affections do not consent some want the hands and feet and are meer trunks as all those who pretend to know will and love their Masters will but do it not And for their moral qualifications The first is a fool the next is a knave and the last is a sluggard But compleat Godliness hath the head heart hands and feet with all the parts of a perfect man and is a wise trusty and active piece And as it is compleat and perfect so it is most uniforme and harmonious Ungodhliness is a City of Division a Babel of Confusion it parteth chief friends and putteth a man at variance with those of his own house the wicked are like the troubled Sea their lusts are continually fighting and warring one against another and altogether against Holiness whence are Wars and fightings but from
Then they need consolations and then they come in season Prov. 30. 6. Wine should be given to those that are of heavy hearts When I said my foot slippeth thy mercy Lord held me up This was a mercy that came in good season 3. Their fitness As then they most need consolations so then are they fittest to receive and intertain them The Lord will not have his Consolations to run by and be spilt by pouring them out into full vessels But Blessed are they that hunger and thirst for they shall be filled I spoke before upon the second part of the Text how afflictions fits for consolations and that therefore God sometimes brings his people into the Wilderness that thus he may fit them Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions 1. He draws forth to them the bowels of â—ost tender compassions In all their affliction he is afflicted Isa. 63. 9. Jer. 31. 20. Since I spoke against him I do earnestly remember him still therefore my bowels are troubled for him Zach. 2. 8. He that toucheth you toucheth the apple of his eye It is a very acceptable consolation to an afflicted person to mourn with them and to be touched with their condition And the Lord cryes alas at every touch of affliction that comes upon people Nor need they fear he shall forget them For whatever is a mans pain it will not fail to put him in mind 2. He ownes them and takes notice of them when others sight them and care not for them Psal. 31. 7. He knows their Soul in Adversities Psal. 142. 4 5. I looked on my right hand and beheld but there was no man that would know me refuge failed me No man cared for my Soul I cryed unto thee O Lord I said thou art my refuge and my portion in the land of the living Jer 30. 16 17. and forward The Lord promises with great Mercies to owne his Church because in the 17 verse They called her an out-cast saying this is Zion whom no man seeketh after Lament 1. 12. It was nothing to those that passed by to see all that she suffered But her desire is frequently throughout the Chapter Behold O Lord for I am in distress Yea and he will behold For his eyes behold the things that are equal Act. 7. 34. I have seen I have seen the affliction of my people which is in â—gypt and I have heard their groaning This is a time wherein there be few to Resent the wrongs done to the Church of God and his Saints and Servants and fewer there be to right them And therefore that Prayer is good Psal. 17. 2. Let my Sentence come forth from thy presence Let thine eyes behold the things that are equal And the Saints may have justice for the asking For he Beholds mischief and spight to requite it with his hand Ps. 10. 14. 3. He vouchsafes them a more special presence Ps 91. 15. I will be with him in trouble Psal. 23. 4. In the valley of the Shaddow of death thou art with me Isai. 43. 2. When thou passest through the Waters I will be with thee c. The Lord is ever near to those that fear him but in affliction he goes very near them They have alwayes his special presence Ps. 140 13. The upright shall dwell in thy presence But in trouble they have a more special presence His presence is either a secret supporting presence whereby his people are held up they know not how For many a time when the Saints look back upon those times wherein they said their strength and their hope is perished from the Lord and see the way that they have come they wonder how they have win through But God was with them whilst they knew it not Or else his presence is a manifest comforting presence and that the Scripture calls his visiting of his people 4. Then the Lord vouchsafes his afflicted people many a kind visit And in those visits 1. He salutes his people with Peace He will speak Peace unto his people and to his Saints in the world ye shall have trouble sayes he but in me ye shall have Peace 2. He gives a hearing to all his peoples Confessions Complaints and Petitions Lord thou hast heard the desire of the humble 3. He speaks his mind to his people both concerning their Duty and the issue of their lot The times of the Lords visits to his afflicted people are the times wherein he communicates most of his secrets to those that fear him The Soul that goes through manyfest afflictions is ordinarily the wisest and most experienced Soul Heman the Ezrahit who was so sore afflicted even from his youth was one of the wisest men in his time Speculation speaks of cases like a Geographer Experience speaks like a Traveller That sayes that which our ears have heard this sayes that which our eyes have seen declare we unto you 4. In his Visits he gives his people tokens for good He comes never empty-handed to them But gives them such things whereof they may say in their straits when he seems to have forgotten them Lord whose are these 5. And further as the original hath the words of the Text he speaks to his peoples heart He satisfies them concerning his Dispensations and convinceth them of the equity and kindness of his dealing with them He gives them such rational accounts of his dispensations as makes them say he hath taken the best way with them and makes them sing thou hast dealt well with thy Servants Ps. 119. 65. And by convincing them that good is the Word of the Lord Isai. 39. 8. He makes them say from their Heart that if variety of lots were in their offer they would choose the present O but that speaks well I will speak to her heart I will even speak as she would have me Thus he comforts by his kind visits 5. He comforts his people in affliction by being all things to them and doing all things for them Thus we find the Saints in their afflictions making applications to God with Titles suted to their condition And it is God faith the Psalmist that doth all things for me He is the Shepherd of Israel If they be scattered he gathers them if they go astray he leads them if they want he feeds them and makes them Lie in green Pastures by the still waters If they be in hazard He is their refuge Are they sad He is the Health of their countenance Are they weak or weary He is their strength and with him is everlasting strength Are they sinners and guilty He is the God of their Righteousness Is Law intended against them He pleads their cause and stands at their right hand Is the judge an unfriend to them He is their judge and their Sentence cometh forth from his presence Do Kings or others command them to be Afflicted Fined Beaten Imprisoned Confined Banished Then Psal 44. 4. Thou art my King O God command deliverances for Jacob Have they no Friends nor any to do for them He that is the kind Lord can cause men shew them the kindness of the Lord That which the Scripture calleth the kindness of the Lord. 1 Sam. 20. 14. hath as much in it as may shew us that the Lord makes men Instruments at his pleasure to shew kindness and do a good Office to his people And when the Saints and Servants of God come to count kindness I hope there will be found more of the kindness of the Lord than of men in Courtesies that are done them I am so little a Patron of unthankfulness That I shall thank him kindly and pray as our Scots Proverb is The Lord reward him that doth me good whether with his will or against it But truly when from men I meet with less kindness where I might have expected more and more where I might have expected less The Meditation of this Scripture expression To shew the kindness of the Lord hath taught me the more earnestly to ask mercies of my God and to leave the expressing and dispensing of it to himself by Means and Instruments of his own choosing He can make a Babylonian Enemy to 〈…〉 his own Servant Ieremiah well 6. To add no more for that hath all The Lord comforteth his afflicted People by Christ â—esus 2 Cor. 1. 5 This is the Saints unchangeable Consolation in all changes of Dispensations and truly our Consolations will come to a poor account if Christ be not the sum of them all in all Cases and Conditions Christless comforts will leave us comfortless Christians The Use of this point shall be for strong Consolation to the Saints in their greatest afflictions The Lord hath laid it straitly upon us to comfort his People in their afflictions Isai. 40. 1. 2. and here he takes it upon himself to be their Comforter He hath given this Name and O shee to his Holy Spirit The Comforter and shall not the afflicted People of God with these words be comforted and comfort one another But according to the rule of Scripture Comforts and Duties must be matched together Nor must we expect in the event a Separation of those things that God hath joyned in the intimation Wherefore if we would have much of the Lords heart Let us give him much of ouâ—s If we would have him comfortable to us we must be kind to him If we would have him speak comfortably to us we must give our consent to him If we would have him speak to our Heart we must be to his Heart for so the Text runneth Therefore behold I will allure her I will bring her into the Wilderness and I will speak comfortably unto her Now to the God of all Consolation Father Son and Holy Ghost be â—ll 〈◊〉 and Dominion and Praise for ever and ever Amen Written in the Wilderness 1665 FINIS See Grenhams directions for reading the Scriptures See the fulfilling of the Scriptures Remark how the Plague followed in London the next year 1660.
insisted upon his case because of it self it is a weighty deserving one and I have not seen any who hath directly spoken to it but one who dispatcheth it to good purpose in a word It is worthy Mr. Scuder in his Christians daily walk this book was by famous Mr. Alexander Henderson recommended and gifted as a vade mecum or pocket piece to his â—riend at that time a young Gentlman going into â—rance where page 263 he speaketh thus You will say if you did bear Afflictions for Christ then you could think and expect well of it but you oftimes suffer Affliction justly for your sin I Answer saith he for he had been speaking of that Scripture 2 Cor. 4. 17 18 though this place principally point at Martyrdom and suffering for Christs cause yet it is all one in your case if you will bear Afflictions patiently for his sake A man may suffer Afflictions for Christ two ways First when he suffereth for his Religion and for his cause 2dly when a man suffereth any thing that God layeth on him quietly and for Christs will and commands sake This Latter is more general than the former and the former must be comprehended in this Latter els the former suffering for Christs cause if it be not in love and obedience for Christs sake out of Conscience to fulfil his will is nothing whereas he that endureth patiently endures Affliction for Christ though he never be put to it to suffer for profession of Christ and iâ— such an one were put to it he would readily suffer for Christs cause and such Afflictions as these thus patiently endured work also this excellent weight of Glory as well as the other By these and the like reasonings of faith you may world your Souls to patience as David and others have done by casting Anchor on God and on his word fixing their stay and hope in God Let the issue of your reasoning be this I will wait on God and yet for all matter of disquietment will praise him who is the health of my countenance and my God Thus Mr. Scudder and truely none could have spoken more nor to better purpose in so few words And thus have I spoken to Scripture examples of cases Parralleling the weightiest of cases incident to any man now living Only be it remembered that cases are as faces many agree in some things some in many things none in all things There is in every mans case something peculiar aggravating it beyond that of another man and as the Heart knows its own grief every man knows best the plague of his own Heart but he knows not at least feels not his Neighbours sores Hence every one judgeth his own case worst of all it may be the best is bad enough and yet the worstis not so bad but it may be better In the second place for Vindication of the Scriptures from the foresaid disheartning prejudices I shall lay down this very self-ground whereupon the querulous Soul doth walk though with a halting foot That those Cases are hopeful and cureable that are paralleled and practicable in Scripture that is to say That such whereof the Scripture gives account have been either hopeful and curable or actually have been cured and helped And thus I reason è converso or by exchange That case is hopeful and curable which is paralleled and practicable But such is thy case it hath a match in Scripture and therefore curable That is Paralleled and hath a match in Scripture I prove thus A case concluded hopeless hath a match in Scripture But such is thy case thou concludes it hopeless And therefore it hath a match in Scripture That a case concluded hopeless hath a match in Scripture it is clear in that the Lord finds fault with those in Ieremiah that said their was no hope and assures them there is hope if they will return and repent It is clear likewise from the Churches case in Isaiah who said her judgment was passed over of the Lord and for that is taxed that she spoke unreasonably Likewise from David's case in the Psalms that said He was cut off from God's presence and yet he found heart to look again to God and to cry to him and was heard notwithstanding his former peremptoriness Likewise from the case of the Church or Ieremiah for the Church in the Lamentations who with one breath said My hope and my strength is perished from the Lord and at the next breath could say This I call to mind therefore have I hope And thereupon hath left a general experimental instruction to all others That it is good that a man should both hope and quietly wait for the salvation of the Lord Lament 3. 26. But in the third place The Soul affected is to be advertised and put in mind that it is an error and weakness to think that matchless and unparalleled cases are therefore hopless and uncureable For it is to be considered that Scripture instances and examples of parallel matching cases are neither the only nor compleat nor principal ground of curing and resolving cases For some cases were the first of their kind and so could have no precedent nor yet practicable example And yet in that case according to this crazie principle That no unparalleled Case is curable the very fixed examples and choice copies of curable cases should themselves have remained uncurable as having no precedent nor example but the only square and compleat ground of curing all cases is the whole Scripture whereof examples are but a small part and that too but as the illuminating colours and not the substantial lineaments thereof For exempla illustrant examples do but enlighten things and all that an example can do is to show that such a case is practicable and potentially curable But it doth not it cannot actually cure it Wherefore the principal yea proper ground of resolving and curing all cases are the universal fundamental truths of the Gospel the knowledge of God and Christ and of God in Christ according to the Gospel whereof the Covenant of Grace is the sum and text and this David knew right well 2 Sam. 23. 5. This Covenant will mend all the holes of the believers house and compleatly fit every case he can be in Till the foundations be destroyed it is never time to ask what can the Righteous do Psal. 11. 3. But so long as there is a God in Heaven that doth wonders so long as Christ is all and in all and â—o long as Gods Covenant with his Saints endures which shall be while Sun and Moon endure and longer too For his Covenant shall live to lay its hands upon those two shining Eyes of this corruptible World that is passing and posting off daily and which now like the first Covenant Heb. 8. 13. decaying and waxing old is ready to evanish and die So long I say as these foundations stand sure the righteous in every case may still know what to do For upon these
Faith had got footing his Affections were to seek The Case is common and too well known to the People of God In Preaching Hearing Reading Meditating Praying Praising or any other Duty of our Life the Affections oft times do not answer But Grace hath a skilful hand and is a Musician so expert that if the Tenor of the Will be but well set and the Base of Godly sorrow record well ordinary failings in the other parts shall not be much discerned 4. The inward power of Grace making outward Motives effectual consists in a Cheerful Ready Motion of the Locomotives and an actual up-stiring of all that is in a man by an Act Elicitive of the Imperated Acts of the Understanding Will and Affections So the Schools express it But to speak plainly it is Grace causing us to perform indeed and with our Hand that which it hath caused us to know will and Love with our Heart For sayes the Apostle It is God that worketh in us both to will and to do of his good Pleasure Philip. 1. 13. And if Grace assist not in this as well as in the rest this to do may make much adoe and cause even an Apostolick Spirit have a hard pull of Duty Rom. 7. 18. To will is present with me but how to perform that which is good I find not And by this their defectiveness and short coming in the point of doing the best of Saints may be convinced that of themselves they fall as far short in the other points and that it they cannot go the least step without Christs hand holding them up they could far less have walked the whole length of their Duty The Apostle's inference is remarkable to the purpose I know sayes he that in me that is in my 〈◊〉 dwelleth no good thing for to perform that which is good I find not albeit that to will is present with me So that he who of himself cannot do neither of himself can he know will or love that which is good Fail in one fail in all This consideration of it self may refute the whole and half Pâ—â—agian Popish Lutheran and Arminian Crotâ—hets in the point of Grace And this shortly is the method of Graces work Converting a Soul and alluring a Sinners heart The Understanding sayes Gods will is true the Will sayes it is good the Affections say it is sweet the Practice and whole Man sayes it is done Thy will he done and if it be thy will to save me and have me to thy self then Lord I am thine save me for I seek thy Precepts Psal. 119. 94. But in the Natural Birth we know not how the Bones do grow in the Womb of her that is with Child far less can we reach to Perfection the Mystery of Regeneration and if we know not the time when the wild Goats of the Rock bring forth nor can mark when the Hindes do Calve how shall we be able to Cast the Nativity of the Sons of God For Iohn 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth So is every one that is born of the Spirit If we know not the way of a man with a maid Prov. 30. 19. how short may we well be judged to have come in our Accounts of the Lords method of courting and making Love to the Souls of his People and yet we are instructed from the Word of God to give of all these an account sufficient to Salvation with all necessary instruction and comfort And the like account the Saints are to expect from the Spirit of God which searcheth all things even the very deep things of God 1 Cor. 2. 10. The Use of this point I dispatch in these few words of Instruction 1. We are taught from this that sinners naturally are very untoward and untractable to that which is good they must be allured enticed and as it were beguiled and deceased unto that which is equally there Duty and Mercy Ier 20. 7 O Lord thou hast deceaved me and I was deceaved 2 Cor. 12. 16. The Apostle who was as a deceaver and yet true being crafty caught the Corinthians with guile It is indeed a pia fraus a Godly beguile to beguile a Soul to Heaven and to God I wish moe were thus beguiled and that many such deceavers may enter into the World nor can I say in this deceit whether the deceiver iâ— the Honester Man or the deceived the Happier 2. This teacheth Ministers the Art of Preaching They must be both serious and dexterous as friends of the Bridgroom and Ambassadors for Christ they must be so well acquaint with the laws of love as to be able a Divine blessing concurring to allure the wildest and most froward Soul A Minister would be a Seraphick lover one of the order of Peter Peter lovest thou me Lord thou knowest all things thou knowest that I love thee Peter feed my lambes feed my sheep If our way with sinners be not the most taken way let it be the most taking way and so we shall not mistake the way Many Ministers are but cold Suters for Christ and why they are troubled with an error of the first concoction they erre concerning the end they seek their own things and not the things of Christ they serve not our Lord Jesus but there own belly they eat the fat and cloath themselves with the wooll but they feed not the flock put them to tryal and it will be found they cannot read the Bible they lisp like the men of Ephraim for Shibboleth they say Sibboleth give them but to read that short text 2 Cor. 12. 14. they read it I seek not you but yours and if they read right I seek not Yours but You they are the greatest of lyars In a word they are like many in our days and those are even like them who court the fortune more than the person in this age a rich man needs not want Children let him make Images of his Silver and these shall not want matches such who for their generosity deserve as often they get the reward of a silver crucifix But as he that findeth a wife though he find her in her shirt findeth a good thing and obtaineth favour of the Lord Prov. 18. 22. So he that winneth Souls though he win not a penny with them is wise Prov. 11. 30. Truely the alluring way of preaching is ars longa a thing not soon learned but where God doth give the tongue of the learned This art hath many precepts which I am fitter to be taught than to teach and till God send the time of teaching I take this for the time of learning who are these that come up from the Wilderness both better men and better Ministers 3. We see this in the point That Religion is an alluring thing It deservs to be written in Gold Lord write it upon my heart it hath that in it which may abundantly