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
Ruler Isay 3 6. Be thou our Ruler and let this ruine be under thy hand Nor can he love to have it recorded that in his dayes such evils prevailed unreformed it was when there was no King in Israel that every man did what was right in his own eyes If the health of the People be not recovered it sayeth there is no Physician there Ier 8 22. But a good Ruler scattereth the wicked and bringeth the wheel over them and he may say with David Psal 75 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and thing a Ioseph the Ston of Israel Such a one was Moses the Law-giver such was Iosua his successor such were the Judges of Israel such was Samuel such were all the good Kings of Judah such was Ezra the Scribe and such was Nehemiah the Tirshatha an eminent Reformer of Religion and state of Church and Kingdom For Religion in general Gods Holy Commandments were broken by all ranks of persons prophanity and iniquity prevailed and abounded that is solemnly confessed and amended Chapters 1. 9. In particular oppression reigned that is quashed Chap 5. and the People relieved false Prophets were hired by the enemy and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation they are discovered and marked Chap 6. The ordinary worship of God and his Solemn Feasts were disused these are restored ch 8. For advancing and establishing the whole Reformation a Solemn Fast is kept ch 9. and a Covenant subscribed ch 10. The Holy Seed had mingled themselves and matched with strangers People of heathen abominations they separate themselves and that is amended ibid. The offerings of the Lord were neglected these are renewed ibid The Sabbaths were horribly prophaned That is strictly and with certification discharged and they not suffered to lodge about the walls Chap 10 31. and 13 15. and foreward The service of God was neglected by non-residence of the Priests through calamity and want that also is helped Chap. 10 11 12 13. ver 10. The orders and services of the Preists and Levits were confused these are cleared and they set to their charges as appointed by David Chap 7. 63 12. 45. and 13 30 Strangers uncircumcised had entred and defiled the Congregation of the Lord these are removed chap 13 3 Profane Persons of the Princes of the heathen had lodgings in the Lords house they are expelled and the Chambers cleansed Chap. 13. 8. 9. Some of the chief of the Preists had defiled the Covenant of the Preisthood by strange wives they are branded and that also is amended For the State the city the place of their Fathers sepulchres lay waste and the gates thereof were consumed with fire First these are repaired The people and their work are strongly opposed and sore reproached they are vindicated and their hands strengthened Chap. 2 4. When the City is built it is not manned therefore inhabitants and defendants are appointed Chap. 11. The People suffer sore by morgage the great sin of the oppressors belonging to the former head and calamity of the oppressed pertaining to this part that is redressed Chap 5. Open and secret enemies correspond and plot against the work and the Ruler these are discovered and disappointed Chap. 6. They are in great reproach and distress God is sought and means are used Chap. 4 and 6. They are poor husbandry and traffick is practised only the Sabbaths work and markets are discharged Oppression is born down and the People relieved of publick burdens Nehemtah the Governour and his brethren neither exacted the bread of the Governour nor bought Land nor refused to work as others O for such Rulers to a nation scattered and peeled a nation â—meâ—ted out and troden down whose land is spoiled Isay 18 2. Our Rulers if they had a mind have a fair occasion for I bs Gloriation Chap. 29. 13. The blessing of him that was ready to perish came upon me c. In this time are great decayes desolations abuses and unsufferable corruptions let it not be thought an Error proceeding from the Ruler And here People would be warned to enencourage and comply with Reforming Rulers not as they were in Hezekiahs and Josiahs times inveterate incureable and obstinate in their corruptions lest they hear that Hos. 10 3 4. A King can do them no good because they feared not the Lord and spake words swearing falsly in making a Covenant But this pertaineth to the Ruler That whatsoever is commanded by the God of Heaven be diligently done for the house of the God of Heaven lest there be wrath against the realm of the King and his Sons Ezra 7-23 And that Judgment run like a river and righteousness like a mighty stream That he take his pattern from the type and Antitype who also is the Archetype Ruler Psal. 72. So shall there be abundance of peace and also in Judah things shall go well 3. The good Ruler hath a natural Fatherly and tender care of the People Thus it s said I say 49. 23. Kings shall be nursing Fathers And in Israel they were wont to mourn for good Rulers with this expression ab my brother Ier 2â— 18. Yea he is the breath of our nostrils Lament 4 20. by whom in the publick body we lead a quiet life and peaceable in all Godliness and honesty 1 Tim. 2. 2. He is pater patriae parens Reip. Nor can I see what should have moved those dissembling Emperours who in semblance refused the title of Lord to make so nice of the endearing name of Father of the Countrey but simply the conscience that they did as little deserve the name as they designed the thing But surely as a Rich man will never want an heir a good Ruler can never want Children nor needs he fear Coniahs fate Write ye this man Childless for if he have the heart of a Father he shall have the nameth 〈◊〉 better than sons and daughters We find not that Nehemiah was marryed yet his name flourisheth in the records of his eminent services more than if his line had continued uninterrupted to this day The righteous shall be had in everlasting remembrance Four things are proper to the care of a Father Affection Instruction Correction and Provision all which are evident in Nehemiah the Governour Great is his Affection Chap. 1 3 4. And how Sadly taketh he on for the reproach and affliction of his brethren he sat down and weept and mourned certain dayes and fasted and Prayed before the God of Heaven He cannot digest their grief Chap 8. 9 10. When the People Weept he said Go your way eat the fat and drink the sweet and send portions to them for whom nothing is prepared for this day is holy neither be ye sad for the joy of the Lord is your strength For Instruction he causeth the Priests read to them the book of the Law of
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
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
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
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
accordingly in this Chapter the Lord allures this whoorish Church with Gifts So verse 15. I will give her her vineyards from thence and the valley of Achor for a door of hope A Gift is a tempting and inticing thing and therefore the Lord hath forbid Iudge the taking of Gifts For a Gift blinds the Eyes of the Wise and perverts the words of the Righteous And therefore Isai 33. 15. He is a rare man That can shake his Hands from holding Bribeâ— And the more strange it is that men can take so largely from God and not be thereby enticed after him Solomon sayes A mans gift make room for him and whithersoever it turneth it self it is so prosperous that Every one is a Friend to him that giveth Gifts Prov. 18 15. and 19. 6. But let us consider Gods Gifts His Gifts are 1. Free Gifts And what is freer than a Gift For if it were not free it were not a Gift None of us can earn the east benefit at Gods hand For who hath given to the Lord and it shall be recompensed to him again But of him and through him and for him are all things to whom be Glory for ever Rom. 11. 35. 36. 2. His Gifts are good gifts he is the giver of all good and from him every good and perfect gift descendeth he will with-hold no good from him that walketh uprightly I confess That sore evil undeâ— the Sun Eccles. 5. 13. may be seen in all other Gifts as well as Riches That they are often keepea for the 〈…〉 hereof to their hurt But God never gave men that Gift they have it of the Evil One by abuse to turn good Gifts into evil for themselves 3. His Gifts are Rich and rare Gifts Grace and Glory and every good thing yea himself For the Covenant Gift is I will be their God yea our Selves and our Souls He gives Life and Breath Act. 17. 25. â—er 38. 16 He gave us this Soul 4. His Gifts are large Gifts Act. 17. 25. He gives all things and 1 Cor 47. What hast thou that thou didst not receive And here I observe what a great advantage in his alluring us the Lord hath of us all by his Gifts If we possess and keep still his Gifts we cannot handsomly refuse his sute for our kindness and service for no ingenuous Woman will possess or retain that man's Gift whom she minds not to entertain But if any should presume disdainfully to return the Lords Tokens to him and to send back his Gifts then he hath yet the greater advantage For if we send back all his Gifts and return all to him that ever we had of him then must we needs with all send back and return our selves and our Souls and all that we are or have or can For he gave all these and he requires no more than what he gave So that of necessity we must either be all for God or we must be nothing or else we must be most base in being anything that we are not for God and in retaining his Tokens when we have rejected himself And now let wild ungracious sinners look how theâ— shall come handsomly off And this I would recommend especially to such as claim to more â— a Spirit and Breeding than ordinary if there be any Gallantry here is the opportunity to shew themselves men 5. His Gifts are frequently renewed or rather continually heaped Gifts He loadeth uâ— daily with his 〈◊〉 He is still giving and daily sending variety of â—â—â— Mercies and he is still heaping Benefits upon us and these if we intertain thâ— Giver and give him our Consent we are to take tokens for good and an earnest of greater things to be enjoyed For the Valicy of Achor is a door of hope The Fifth chief Motive wherewith the Lord allures his People is his Carriage and Demeanor towards them A goodly Deportment a quair Behaviour with an obliging Carriage is very taking Davia's and Daniel's Behaviours did much to allay if not to vanquish the fury and malignitâ— of their malicious Enemies The Carriage of 〈…〉 Vespasian the Emperour was such that thereby he was and was called deliciae generis humani the darling of mankind But O how transporting is the Lords way and Carriage towards his People Secular Lovers use to frame their Carriage as well as their Cloathes into the best fashion and dress and they study to make their entries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their Sailes up and would seem to be rather what they should be then what they are and indeed be They put on their best Behaviour with their best Sute only at Shows and Solemnities for as they do not wear their best Cloaths â—o neither practice they the best Manners always at home But as the Lords Carriage to his People is alluring at his first appearing and in his first address to their Souls so they may expect to have it always the same For He is God and changes not and all that is but his ordinary But behold his Carriage I pray you with much Patience he waits upon his Peoples consent as if their Love were worth the waiting upon and indeed it it be not so it is enough that he account it so in much mercy he overlooks many faults in them and puts the best construction upon many of their unhandsome and unkind Actions In much kindness he makes them many a visit With much earnestness he invites them with much respect he intreats them calling them by all their best names in discretion fitting their Titles to his design In much condescendence and tenderness he complyes with them and applyes himself to them and all this he doth so equally constantly and faithfully that they must say if they be ingenuous that all his wayes to them are Mercy and Truth And for all this he is content so â—ar to condescend as to submit himself to their reasonable and impartial Consure O Israel what iniquity hast thou found in me and wherein have I wearted thee testify against me Micah 6. 3. Surely if ever I did any thing below my self it was in matching with thee â—f I had insisted upon particulars in this and the Motives already mentioned where had my rest been But of Gods Carriage and Way with his People this is the sum that it is not the manner of Men. And I think the Lords ravishing conversation with his People would easily pass into Admiration with him who professed â—â—ov 30 19 that he could not know matters much more easie O that the secular Courtier might after many changes oâ— shapes and fashions at last be turned into a seraphick lover And that the ingine and wit which is thrown where it evanishes into the Air of vanity were employed to court the Uncreated Beauty of that ever blooming flower of Eternity The Sixth chief Motive wherewith the Lord allures his People is the Example of others who have led them the way in loving choosing and commending him Example is
your lusts Iam. 4. 1. Ungodly mens lusts are like themselves for extremes they are and they are like extremes that differ alike from themselves and from the mids A varice differeth as much from Prodigality her Sister Vice as from Liberality her contrary vertue But Godliness sets a man at one with himself it is a heart-uniting thing Psal. 86. 11. unite my heart to fear thy name It makes a good understanding betwixt the understanding the will the affections and the whole man And blessed be the Peace-maker shall she not be called the Child of God 5. Is it not the great Glory of Godliness that as many do sute her as few do espouse her and she hath as many pretenders as few matches Are not all men her pretenders Do not her greatest adversaries pay her the Devotion at least of a complement Is not their great request to her like that Isai. 4. 1. only let us be called by thy name to take away our reproach Do not her greatest enemys Glory to be called her servants Call an evil man good and you cannot please him beeter for he hateth as much to be called evil as to be good And loveth as much to be evil as to be called good And it is yet as much her Glory that few do enjoy her But pray whom doth she reject are they any but the Ungodly those unworthy Persons that were brought in upon her and came to mock her nor doth she despise any that have not first despised her or should she prostitute her self to such as care not for her none get a Rejection from her without their own consent and they take it before they get it for as none are Godly so neither are any Wicked against their will Lastly Beside the promise of the life that now is and of that which is to come which makes Godliness profitable to all things 1 Timoth. 4. 8. It is the ready way even in ordinary probability to give a man honour wealth and pleasure and to continue these with him yea even in this World I would these tymes did give a better testimony to this Observation but I hope the Observation shall stand when some are fallen and shall continue when these times are past way for that these things are as naturally purchased by good and vertuous as lost by lewd and wicked practices And how shall a man have Honour who prostitutes himself to courses wherein he hath none but base and unmanly persons for his Companions Are not Pages Grooms and Lackeyes as good fellows as their Lord himself at Whoreing Drinking Swearing Carding where all are fellows Is not my Lord well Honoured when he sends his man to convoy a Whore to the Chamber who because upon the Road he uses to lead the way for his Master thinks he will do him the like service here and serves him with his own remains But who doth not Reverence the Presence and Honour the Face of a really Good man Yea many a time such an one hath more Reverence than God himself with Evil men who dare do many things in the Eyes of God that they will be loath to do in presence of such a man Yea how convincing many a time is the Carriage of a Godly man to his greatest Enemies Surely thou art more Righteous then I said Saul to David and when a Mans wayes please the Lord he maketh even his Enemies to be at peace with him Prov. 16. 7. An excellent Divine I think it is Greenhame sayes well Let not a Saint be afraid of Men for that by his Prayers he hath more Power of their Hearts than they themselves have And the Scripture sayes the same 1 Pet. 3. 13. And who is he that will harm you if ye be followers of that which is good And how well had it been with the Profane Ruffian that he had spent that Time Strength Estate and Credit for God in the way of Godliness with the sweet and sure gain of his Soul which he hath wasted in riffling and base living with the evident hazard of his Soul's ruine if that may be said to be ruined that was never repaired nor in case But be it yet that the godly man attaineth not to these advantages Temporal The Peace of Righteousness the Contentment of Soberness the Considence of Faith and the Rejoycing of Hope do more than compense all that is wanting elsewhere and cause that a good man is satisfied from himself Prov 14. 14. Now let all that hath been said be a reproof of the Worlds hard opinions of Godliness and give cheque to their unkind dealing with her as if she were a sorry Piece to be desired by none but such as would be miserable I have not yet travelled so far but that I can remember from whence I set forth In my entry upon the point I told my Erand was with Eleazar Abraham's Servant Genes 24. To seek a Wife to my Master's Son and to Espouse and bring home Souls to Christ And now to conclude Let me with them Gen. 24. 57 58. Call the Damsel and enquire at her Mouth Wilt thou go with the man And she said so be it said unto me I will go The fourth and last thing we learn from the point in a word Is to put a good construction upon all Gods Dispensations to his People for his thoughts towards them are Thoughts of Peace and not of evil to give them an expected end Jer 29. 11. And in complyance with the Lords great design in the vicissitudes of all our Lots let us learn to give him more of our Hearts For he brings his People into the Wilderness and there he allures them If these Melancholly times do but make us more tractable condescending and kind to Christ Iesus we may well expect that he will speak comfortably unto us I will bring her into the Wilness and will speak comfortably unto her ANd thus I am led by the hand into the fourth and last thing proposed to be considered in the Text. The juncture and coincidence of the Churches affliction and the Lords Consolations I will bring her into the Wilderness and I will speak comfortably un to her Hence the Doctrine is That the Lord useth to tryst his peoples sadest afflictions with his sweetest consolations He is a God that comforteth those that art cast down It is his way and use The Apostle 2 Cor. 1. 5. abounded in consolations by Christ as their sufferings for Christ abounded And reading through all the Scripture I never find the Saints more indulged with the sweet consolations of God and his kind manifestations than in the greatest afflictions Reasons of this are 1. His free love and kindness So it becomes him with whom the fatherless find mercy He loveth and preserveth the Stranger he is a Father of the Fatherless and a Husband to the Widow a Judge of the oppressed out of his holy habitation He will be known in adversity to be a Friend 2. Their necessity