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
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
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
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
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
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
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
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
yet with more Wit than Honesty Sirs ye know that by this Craft we have our wealth ib. verse 25. Yea if the Lord by his servants plead with some men in Prosperity for their iniquities anon he shall have a reply till he bring forth his Rod which is sitted for the back of fools and is the only cogent argument with such persons Take two instances shortly one is Isai. 31. 2. those people were bent upon Idolatry and when they were reproved and threatned for that by the Lord then they were confident in the assistance of Egypt and when yet they were taxed for that no doubt they would tell the Prophets Self-defence was not unlawful and many such witty stories till the Lord concludes the dispute with that yet he also is wise and will bring evil and will not call back his words but will arise against the house of the evil doers and against the help of those that work iniquity And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall punish thee Say to that Gallants or you have said nothing The next instance is Ezek. 17. from 11 verse to the end Zedekiah had given an Oath of fealty and subjection to the King of Babylon he Rebells against the King of Babylon and breaks his Oath the Lord pleads with him for that O! might he say mark you the Language of our times it was a forced Oath made against his will yea may be it was an unlawful Oath for him to subject himself and the Lords People to Heathens by a bond and therefore why might not he take his occasions to break it if once he had but strength to maintain the breach And may be as Papists think that Faith ought not to be kept to Hereticks so they call Protestants he thought neither ought it to be kept to Heathens But â— mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath in the 16 verse I mark 2. In the same verse against other Covenant-breakers That whatever by Zedekiah was or might be alledged it was all but a prophane despising of the Oath for untill once it be lawful to take Gods Holy and fearful name in vain it shall never be any thing els but Prophanity and Perjury to break Covenant upon interest I mark 3. from the 20 verse against all Patrons of Perjury and such as teach Rebellion against the Lord the Lords great Argument which usually he reserves to the Conclusion of such Debates well says the Lord in the 19 verse he hath sworn an Oath and hath broken it but I will let him know what an Oath is I will Swear another and will keep it as I live saith the Lord surely I will recompense it upon his own head And in the 20 verse I will spread my net upon him and he shall he taken in my snare and I will bring him to Babylon and will plead with him there for his trespass that he hath trespassed against me And this was performed 2 Kings 25. 6 7. and 2 Chron. 36. 20 21. Prosperity to many is as the day light to Owles and Batts it daz'ls their eyes and blinds them that they do not see their Errors till it be too late Zedekiah saw not his faults till he saw them without his eyes at Riblah in the Land of Hamath To say no more of this if other Arguments will not convince men that are guilty of Perjury there is a necessity they must go to Babylon for Instruction As the Lord lives they are the words of God and it is their meaning Perjury shall get a convincing stroak It is a Scots Proverb As sore greets the Child that is beaten after noon as he that is beaten before noon The Church of God and his Saints in these Nations have gotten a forenoons correction but wo to them that get the after-noon stroaks See the Parables Ier 24 throughout To conclude this reason then Let us not seek conviction of our sin the length of the Wilderness nor at the rate of bitter Affliction but let us all take the Councel Ier. 6. 8. Be thou instructed O Jerusalem lest my Soul depart from thee lest I make thee desolate a land not inhabited The 2d Account whereupon the Lord brings his People into the Wilderness for sin is for the vindication of his Glorious and Holy Name from all appearance of connivance at or partaking with his peoples Sins Numb 14. 21. As truly as I live sayes he all the earth shall be filled with the Glory of the Lord that is with the Glorious manifestation of his Justice against his Peoples Sins And he often threatens that those who profane his Name and make it to be Blasphemed he will return their shame upon their own Faces If any of us hath a Friend who is leud and dissolute and debauched we are ashamed of him because his Faults reflect upon us And therefore we hold our selves obliged for our own Vindication to testify our displeasure against him And so it is with the Holy one of Israel and his sinful People The 3d. Account is to imbitter sin to them Jer. 2. 19. Know therefore and see that it is an evil thing and a bitter that thou hast forsaken the Lord thy God and that his fear is not in thee As Abner said to Ioab of the war so I say to every one of their sin 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end Prosperity sweetens sin to Sinners which of it self is sweet enough to their corrupted Palate But the Gall and Wormwood of affliction gives it its own kindly relish The 4th Account is that he may put a stop to his People in their course of Sin Thus Hosea 2. 6. I will hedge up thy way with Thorns and make a wall that she shall not find her Paths and verse 7 She shall not overtake nor find her Lovers Many in prosperity are so engaged by custom to courses of Iniquity which nothing but affliction can interrupt and put a stop to and they must take their march into the Wilderness to divert them off the Paths of Wickedness O that all who are in Affliction and in the Wilderness would take this advantage of their impetuous over-hailing Lusts and Idols and had Wisdom to improve such a good occasion of a perpetual Divorce and Separation from the sins that were wont easily to beset them and as easily to prevail with them It is not time when people are in the Wilderness to rush every one to their course as the Horse rusheth into the Battel never once asking what is this I am doing But it is then seasonable Daniel 4. 27. To break off our Sins and Iniquities Least we go further on than that we can safely retire our selves The 5th Account is that they may truly repent and throughly return from Sin to God In the 7 verse of
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
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