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
that Charles the fifth disponed his Crowns before he took himself to the Cloister Nor should ought but despair make a Monk of a Ruler I understand not the mystery of Gyges how a man can see unseen nor what but a miserable vanity can move some great Princes of the East to shut themselves up in Canopyes but all the World knows what all the World thinks of Achilles with his distaff and Sardanapalus in his Gynaeceum and Tiberius in his retreat at Caprea But he that ruleth over men must be Just ruling in the fear of God and is as the light of thâ— morning when the Sun risetâ— even a morning without clouds as the tender grass springing out of the earth by clear shineing after rain 2 Sam. 23 4. His countenance and influence must reach to visit and refresh the lowest of his People That homely and accessible Prince Iames the fifth called The Carl's King of Scotland really was and was reputed the bravest Prince in his time 6. If he be a Nehemiah a Commissioner deputed by a soveraign Ruler he must be as diligent to get so faithful to give true and full information of the Peoples condition to his Master and effectually to interpose for his help and to enlarge the indulgence of his Royal Concessions to the outmost Thus Nehemiah told the King all that was told him of Ierusalem and his People chap. 2 3. and that in sadness and sought a commission for help and reparation v 5. and foreward which he shewed to the Governours beyond the river v 9. And executed to the full extent throughout the whole Book In the 4 and 6 v. of the 2 chap. His request and the Kings grant was only that he might build Ierusalem and we see in the progress of the work and sequele of the History how amply he prosecutes that Commission to the largest extent of its virtual comprehension for he not only builds but beautifyes not only beautifyes but fortifyes not only repaires but reformes Ierusalem and yeâ— exceedeth not his commission for when all this is done Ierusalem is but Ierusalem beautiful for situation a city that is compact together whether the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord for there are set throns of Iudgement the throns of the house of David Psal 48 2. and 122 3 4 5. And David by a figure understood no less in his serious us petition Psal 51 18. Do good in thy good Pleasure unto Zion build thou the walls of Jerusalem where one part helpeth to clear another to build her walls is figurativly to do her good properly and to do her good in propriety is in the figure to build her walls and Psal. 122 7 He calleth it more expresly peace and prosperity The Ruler that is thus minded may resolve with Nehemiah to meet with scorn calumny opposition and which is ordinary malicious challenges of sedition and accusations of rebellion but affection to the work adherence to his Commission the gallantry of his Person Prayer to and confidence in the God of Heaven bear him out against and over all these chap. 2. 20. I said unto them The God of heaven he will prosper us therefore we his servants will rise and build chap. 6 9. Now therefore O God strengthen my hands and 11 v. I said should such a man as I flee and who is there that being as I am would go into the temple to save his life I will not go in How chiefly necessary is this good part in a deputed Ruler where the nation to their great loss wants the desireable influence of their Gracious Princes presence 7. The good Ruler is Governed by Justice and the Law of God in the whole exercise of his Government 2 Sam. 23 3. He must be just Before there were Kings in Israel it was appointed Deut. 17 18 19. That the King should have a copy of the law which he should read and keep and do even all the words and statutes This was Davids study Psal 119 throughout This was the care of the good reforming Kings of Judah chiefly Hezekiah and Josiah this was the practise of Ezra the scribe and Nehemiah the Tirshatha According to the law he hates and refraines from oppression himself and restraines it in others According to the law he orders the Genealogies of the Priests and appoints their offices and portions According to the Law he restores the ordinary and extraordinary publick worship and Solemn Feasts According to the Law he reformes the abuse of marriage with strangers According to the Law and practise of good Rulers in former times he subscrives a Covenant for Reformation According to the Law he sanctifies the Temple and cleanses it from the abomination of heathen usurpation and profanatition of strangers According to the Law he dichargeth the profanation and enjoyneth strictly the sanctification of the Sabbath This is that which maketh the difference betwixt a good Ruler and a Tyrant But every measure is not the standard and humane Laws have too much of the man to be perfect and not so much of the Pope as to be ininfallible Other Laws are but Ruled Rules but the Law of God is the Ruling pattern Psal. 19 7. The Law of the Lord is perfect and his testimony is sure In a time of Restitution even Laws may suffer a Reformation That which hath been may 〈◊〉 and a Rescissory Act is not impossible But â—â—axerxes his decree must stand immovable Ezra 23. Whatsoever is commanded by the God of Heaven let it be diligently done for the house of the God Heaven With this inumation lest there be wrath Moses was faithful in all the house of God as a servant but Jesus Christ as a son and the Isles shall wait for his Laws by 42. 4. A voice came from Heaven saying This is my beloved Son hear ye him Be wise â—â—e Kings be instructed ye judges of the earth kiss the Son Ps. 2 12. The Ruler ought to be a â—ing Law and to remember the noble saying of â—sar to the Roman Senate In mexima fortuna minâ—â—â— licentia est which is true as he there reckonâ—â— in as far as the faults of Rulers being more noâ—ur are otherwayes also aggravated above the ansgressions of others But herewith consider the Law being the mind of the Ruler a lawless ruler as a self-contradicter maketh himself a transgressor If the Law be evil why did he make it it be good then why should he break it 8. The good Ruler is a wise person It is wisdom that saith Prov. 8. 15 16. By me Kings reign â—â—d Princes decree Iustice by me Princes Rule and â—iobles even all the Judges of the earth You have â—eard of the wisdom of Solomon and David his father was as an Angel of God discerning Good and Evil and who wiser than Daniel Happy Common-wealth where either wise men reign or Kings study wisdom Six Things in morality
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
out therefore do the virgins love thee yea he â—an give a Soul-charming vertue to the very words of his name and cause the very naming of him kindle a flame of love in the Soul that many waters cannot quench thy name is as ointment that is powred forth He can open with his finger the â—stest lock that is upon the heart of any sinner Cant. â— 4. my beloved put in his hand by the hole of the â—â—or my bowels were moved for him and if it â—o not open freely he can drop a litle mirrhe from is finger upon it that shall make it easy â— rose â—â— to open to my beloved and my fingers droped myrrhe verse 5 and 6. yea without once asking liberty he â—an ravish a sinners heart and when ever he comes â—pon such a design he coms rideing in King Soâ—â—mons Chariot the midst whereof is paved with love â—â— the daughters of Ierusalem Cant. 3. 9. 10. and after the Kings Chariot follows a large train the Chariots of Aminadab waiting to convoy and bring â—p his willing people Cant. 6. 12. and if once the â—â—ul is got up into the Chariot the King bids drive the 13 verse return return O Shulamite return â—urn and then farewell thy Fathers house Psal. 5. 10. forget thine own people and thy fathers house â—ow the Chariots of Aminadab the Chariots of the â—ords willing People run upon these four wheels â— plain termes the inward power of Grace whereâ—â— the Lord allures sinners and gains them to himself consisteth and is carryed on of these Four â—1 A sound and clear Information of the understanding and Illumination of the mind as it is â—â—ten in the Prophets and they shall be all taught of God John 6. 45. out of Isai. 54 13. with Ier. 24. 7. and I will give them an heart to know me 1 John 5. 20. he hath given us an understanding that we maâ— know him that is true If a man by nature and study were never so judicious and learned yet ere he bâ— converted and effectually allured to ingage throughly in Covenant with God he hath need to be taught of God that the eyes of his understanding being opened he may know that which passes knowledge Otherways it may seem a strange saying but it is that which is noted in the Scripture of truth and the Scripture expressions of opening the eyes giving an understanding and the like make it clear That the meanest Saint and convert hath more knowledge of Christ and seeth somewhat in him that the most Subtile Seraphick Resolute or Angelick Doctor unconverted cannot see So that whatever differences there be betwixt Saving and Common knowledge there is certainly a difference even in regard of the intensive degree 〈◊〉 clearness or if it be not so let any man tell 〈◊〉 what such expressions mean 2 Cor. 4. 6 that God who commandeth the light to shine out of darkness hatâ— shined in our hearts to give the light of the Glory of God in the face of Jesus Christ and verse 3 and the Gospel is hid from those that perish for Satan hath blinded their mindes and no doubt many of these had more natural judgment and learning with more of the means also than some of theâ— that believed To conclude there is greater odd betwixt a Saint and a Rabbi than betwixt a Raâ—â—â— and an Idiot for the last two I now suppoâ— them unconverted are neighboured in Nature but Grace separats the first from them both 2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power the Lord findeth sinners Unwilling he worketh on them not willing and he makes them Willing The Will as I said before is the strongest hold of the Soul and the most wilful piece of the man command the Will and you command the man the New Will say Divines is the New Man and therefore the Lord is concerned to possess the Will and this he doth wherever he savingly allures a Soul for he scorns any should say that they serve and follow him against their will all his Souldiers are Volunteers his People are a Willing People I find a Godly Man once saying and all such must say it often the good which I would that I do not Even as by Conversion oft times the greatest sinner becomes the greatest Saint so the Will before Conversion the most obstinate and unplacable enemy doth afterward become the most kind and trusty friend to God for in the midst of many exorbitancies of affections and irregularities of Practice and Conversation the Will retains its loyalty and persists in its duty to the Lord and when the whole Soul is in an uproar and confusion like that of the City of Ephesus Act. 19. 32. a most lively Representation of a Soul in Perturbation wherein some cryed one thing some another for the Assembly was confused and the more part knew not wherefore they were come together All this while the Will is at ready to protest for the Lord as the superstitious Ephesians were for their Diana And when in a disorder all plead liberty I consent unto the Law says the will Rom 7. 16 and 25 with the mind I serve the Law of God 3. The inward power of Grace consists in a sweet Inclination of the Affections Deut. 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy Soul The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys and Psal. 141. 4. incline not mine heart to any evil thing The Affections are ticklish things By much working and subduing with frequent turnings they become as ductile and formable as the potters clay whereof he makes a vessel as it pleases him Like those we call Good Natures they are sweet Companions but not so sure And as readily you do not leave them as you found them so you shall hardly find them where you left them nor know you when you have them or when you want them They are primi ocâ—upantiâ— they can refuse no body They welcome all comers follow all Counsels comply with all Companies And in a word they are compleat Conformists And they are courted by so many Lovers that it is much if they turn not common strumpets to the dishonour and grief of this concerned chaste Suter Who is broken with such whorish Hearts Ezek. 6. 9. Again they are like an Instrument with many Strings they make sweet Melody in Gods Service but with the least wrong touch you Mis-tune them Indeed the Saints have their affections frequently to Tune and it requires a time to do it This causes that the Affection of Grief which is the Basse of the Soul is oftest in Tune and keeps in Tune longest with the Saints Psal. 57. 7 8. When David's Heart was fixed his Harp was out of Tune when his