Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ...

Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ...

Table of contents

Apud Edinburgum. Vicesimo primo die Aprilis 1691 post Meridiem.

Title page

[1]

UNTO THE Most Noble and Illustrious PRINCESS THE Dutchess of Hamiltoun.

TO THE READER.

NEHEMIAH THE Tirshatha: OR, THE CHARACTER OF A Good Commissioner.

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Title page

THE PREFACE,

INTRODUCTION.

SERMON

Therefore behold.

I will bring her into the Wilderness.

I will allure her.

I will bring her into the Wilness, and will speak comfortably unto her.

Apud Edinburgum. Vicesimo primo die Aprilis 1691 post Meridiem.

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TH [...] whilk day the Commission appointed by the late General Assembly of this Church, having considered. Report from a Committee of their own number whom the said Commission had appointed to Revi [...] two Manuscripts, written by the late Reverend Mr. Thomas Bell Minister of the Gospel, and Professor of Philology in the Colledge [...] Edinburgh, and given in to them by his Relick; the one where [...], Grapes in the Wilderness, the other, Nehemiah the [...], or The Character of a good Commissioner; whereby the [...] [...]ommittee declared that they having perused the saids Peices, [...] them to be solid and edifying Discourses; and that [...] Printing there would be very useful and profitable. And the said Commission being well and ripely advised with the said Report, They do hereby recommend to the Relick of the said Mr. Thomas Bell to get the said two Pieces printed and published with all convenient diligence. Extractum, &c.

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[Page] NEHEMIAH THE Tirshatha: OR, THE CHARACTER OF A Good Commissioner. To which is Added GRAPES IN THE Wilderness.

By Mr. THOMAS BELL, Minister of the Gospel, and Professor of Philology in the Colledge of Edinburgh.

EDINBURGH, Printed by George Mosman, and are to be sold at his Shop in the Parliament Clōss. Anno 1692.

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UNTO THE Most Noble and Illustrious PRINCESS THE Dutchess of Hamiltoun.

May it please your Grace,

I Have adventured, though not without blushing and some fear, because of the vastdistance, to dedicate and commit the Tutelage of these two little Orphan treatises of my deceast Husband Mr Thomas Bell, Grapes in the Wilderness, and The Character of a Commissioner, [Page] in the person of None-such Nehemiah, to your Grace the every way most fit and proper Person, under the benign in fluence of whose incouraging countenance, he did for a considerable time preach the Gospel at Hamiltoun: And indeed if any other in the World could possibly rival it with your Grace in my esteem, yet could I not without the highest both Injustice and Ingratitude Dedicate them otherwayes, it having been to my certain knowledge his firm resolution, if ever they saw the light, that they should be dedicated thus, whose will i [...] [...] [Page] such things was alwayes, and is still to me as an inviolably obliging Law. I am very confident your Grace will read them in Print after his death, with the same edifying complacency and delight that you had wont to hear him discourse by vive voice, in the Noble Family, and in the solemne Assembly, for really they resemble their Father to the very life: That I have therefore sent them abroad into the wide World, under the Patronage and Protection of your Graces Noble and Renowned Name, (which will sufficiently secure I am against all the Censures & [Page] Cavills of the most malevolent Carpers of this ill natured Age) will not be construed impardonable presumption, is the humble hope of,

Most Noble Princess,

Your Graces most humble, most obliged, and most devoted Servant, L. R.

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TO THE READER.

Christian Reader,

THE Discoveries that the Majesty of GOD, hath made of himself, in these latter dayes, are so transcendent and eminently beyond what was informer Ages, that it may truly be said, that the Men of this Generation, shall be signally indebted, either to the Grace and Mercy, or Justice of God. For informer Ages, thought was comparatively dark, & the Sun but rising in our Horizon: But in this Age, the light of the Moon (compared with former Generations) is like the light of the Sun, & the light of the Sun sevenfold, as the light of seven dayes. But alas! our not [Page] walking in the light may justly provoke the Lord to cause our Sun go down at noon. Beza complained in his time that there was multum Scientiae much Knowledge, but parum Conscientiae little Conscience; and how much more is there ground for this Complaint now? For since the Primitive and Apostolick Age, greater light hath not broken forth, and moe Stars of the first and greatest magnitude, have not more clearly shined in any age: But oh! how little walking is there sutable to such great light? How many eminent Christians were there in former ages, who had not so much all their dayes of the riches of free Grace discovered, and of the mysteries of the Gospel unfolded, as some in this Generation have had in a very little time, who have far surpassed us in this Generation for eminency in Faith, Love, Holy Zeal, Prayer, and Wrestling with God, Patience, Meckness, diligence in duty, and a Gospel adorning conversation? And the generality have shut their eyes and will not behold the Glory of God, manifested in the [...] of Jesus Christ, in this Gospel: For which cause, the holy and jealous God in great anger and holy indignation, hath removed many and eminent Candlesticks out of their place and taken away many shining and burning [Page] lights: not in their old age, and gray Hairs, but even in the flower of their age, and in the prime and flowrishing of their Graces and Gifts. One of which was the Reverend (now Triumphant and Glorified) Author of these following Treatises. who was eminent for Piety and Learning, as his Writtings do manifest. His Roman Antiquities, which he published before his death, cannot but command his Learning to all knowing persons, and his Piety was so eminent to all that knew him, that he needs none of our Commendation: And these his Works (which are a specimen of his great Knowledge, Eloquence, piety and solid Judgement) will praise him in the gate, where he draws a Vive Picture and Patern for all, but especially for Rulers and Magistrates to look on, and walk after, Which I am hopeful will be very acceptable to all the Judicious and Godly. He I say was taken away in the flower of his Age & flowrishing of his Gifts: God not accounting the World worthy of him. And having left amongst his Papers these two Treatises (one of which was for me established by a privat Person, but without the knowledge and advice of the Authors Friends) some of his Friends, lovers of the publick Good, judged it [Page] expedient to review and correct these Treatises that they might be published for the good and edification of the Church, that he by them (though dead) might speak. Which we hope shall through Gods blessing, be very edifying, for over throwing of Atheism, discovering of the Souls happiness in Union and Communion with God, directing great Persons in their duty, and holding forth the excellency of the Scripture, and pointing out to these who are walking in this Wilderness the way to the Heavenly Canaan, with many other edifying purposes; which that the Great God may bless, is the earnest Prayer of.

Thy Servant in the Work of the Gospel. M. C.

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NEHEMIAH THE Tirshatha: OR, THE CHARACTER OF A Good Commissioner.

THE Scripture casteth such a light of Divinity every way, its Purpose being the Mind of God, its Writting the Writting of God; as whole the Oracles of God, and every part of it he faithful Sayings of God, that it is hid to none [...]ut those that perish, whose eyes the God of this World hath blinded: So absurd a thing is Atheism, that even those who serve the Devil cannot want their God. At the Birth of Jesus there appeared a Star in the East, which guided the Wise-men (by their Presents seeming to have been Greatmen) to the place where the [Page] was: But the Scripture, like the Sun, is the great Light that ruleth the day of the Gospel, circling the World as long as the Sun, and continuing while the Moon endureth. Rom: 10. 17. Faith cometh by hearing, and hearing by the word of God: But I say, have they not heard? yes verily, their sound went out into all the Earth, and their words unto the Worlds end. In the Creation the first-born Light of the first day, lasting but three dayes concentred and ceased in the enduring Luminaries the product of the fourth day: So in the Regeneration, the light of Christs personal Preaching, lasting just as many Prophetical dayes, Dan. 9 27. hath given place to the Scripture-light that endureth for ever, and the sure word rf Prophecy, to which we do well to take heed, as to a Light that shineth in a dark place. This is the Light that maketh all things manifest, even the thoughts and intents of the Heart, that discovereth all things to Men and a Man to himself, both what he is, and what he ought to be: And what manner of persons ought we to be? 2 Pet 23, [...]1 Truly this Light is sweet and intertaineth u [...] with variety of delightful Objects: Amongst which of late, happening to be detained with these last words of Nehemiah, and seeing them like a well done Portrait, in all stances looking towards me with an eye of Instruction, walking and returning, and still more desireously beholding, hardly could I be satisfied with a sixth View.

Remember me O my God for good. Nehem. 13. last.

THESE words at the very first view do clearly hold forth, That There is a God. And that both [Page] by an express Testimony of his blessed Name, that heard in all the Scripture, and seen in all his Works: [...]e Man of Wisdom shall see thy Name. Mic. 6. 9. And force of Reason, from the inclination and moti [...] of the Soul, which finding nothing but emptiness home, goeth forth in quest of Happiness, and but [...]arpening its desires with all that is imperfect, is [...]tisfied only with a perfect Good: And that is [...]od. So unhappy by necessity is every one that is ungodly. The Pythagorean and Hermetick Method of [...]ence is the best Instructer of this Truth, which euery Man may read off his own Soul. Be still and know at I am God. How shall I know that? By my own desires and Expectations, which can take up with other thing. Whom have I in Heaven but thee? and Earth what desire I beside thee? And now Lord what [...]t I for? my hope is in thee. If a raving Stoick, or petulant Dialogist, shall say that these Soul-ardors [...]e but the intemperat extravagant heats of a working Fancy quickned by the touch of a Platonick I [...]a, rather to be starved to extinction than indul [...]d to satisfaction: It is Answered seriously, That [...]icile est hominem exuere. Or can any of them by an [...]ey of Fancy quiet an earning Stomack, or cure a [...]erish Body, let be (without quenching the Spirit, [...]d starving the Soul) still otherwise than by Satisfaction, and enjoyment of the desired Object, these Soul-longings and Desires, which are ever strongest [...]d most eager in the greatest serenity? With my Soul [...]ve I desired thee in the night: by night upon my Bed, [...]ought him whom my Soul loved: And the Lord is in [...]e still voice: To make good the Argument, let it [Page] be added, That the Sagest, Holyest, Noblest So [...] are alwayes the hottest in this pursuit, such as P [...] Isay, Nehemiah, David. Now after what is the King of Israel come out? after what doth he pursue? a [...] ter a Flea? after a Fancy? or should a wife Man [...] ter vain knowledge, and like Simon Patricks Pilgrim fill his Belly with the East-wind? Now shall a [...] Man be so unmerciful to conclude all the Wor [...] unavoidably miserable, that they may be Atheist or shall they be so unwise, thus to be abused, to t [...] hazarding even of a possibility of Happiness? F [...] if there be Happiness, there is a God; and if the [...] be no God, there can be no Happiness. And w [...] then are all Men made in vain? If there be no Men for what do we Hunger? if no Drink, what do [...] Thirst for? if no Glory, saith Cicero) for what [...] all Men labour? if no Rest way weary we our selves in vain? if no God, no Happiness, what is this o [...] Souls do so importunately pursue, with a serio [...] loathing of all that is seen? or what hath waken [...] in them those desires that can never be stilled till th [...] get what they seek. And what say these Soul-longings, Thirstings, Pantings, Breathings, but that [...] thou beest an Atheist, thou must put out the Soul, a [...] put off the Man?

How seasonable may this Reflection be in a Wo [...] where Atheism is acted in so various Guises: by some with a Fools Heart in a Fools Coat, saying in [...] Heart, There is no God; by others in a Philosopher Garment; for in the judgement of God, The Wor [...] by wisdom knew not God; by some in the dress of Hypocrite, In words professing to know God, but [...] [Page] works denying him; By others in the person of Amhitryo thinking that God is altogether such a one [...]s himself: By some in Epicurus his person, complementing God with the Kingdom of Heaven, [...]nd offering to relieve him of the abaseing pensive and expensive charge of these his Low Countries, saying, He will neither do Good nor Evil; ‘But he is a God that judgeth in the Earth:’ By others in the Robs of Pharaoh the Egyptian Tyrant, braving and defying God; Who is the Lord that I should obey him, or harken to his voice? By some in the Pontificalls of Antichrist‘With a Mouth speaking great things against the most High, boasting himself that he is God, exalting himself above all that is called God, or is Worshiped:’ By others in the Equipage of a Souldier fighting against God with Wit and Power, Pen and Sword. But let such as Make War against the holy Covenant and Saints of the most High; that hate the Gospel, and hinder the Preaching thereof, take Gamaleels counsel, and beware ‘lest they be found even to fight against God: For there is neither Counsel nor Strength against the Lord; and who ever hardned himself against him and prospered?’

The Second View of these Words presents to us clearly, The Immortality of the Soul. This is establisht 1. Upon the same ground with the former: For if the Souls Happinessly in the enjoyment of a perfect, and so necessarly an unchangeable Good, sit must undeniably be Immortal, both to enjoy and praise its Obiect: Et miserum est fuisse felicem: There is no Happiness not perpetual, else he was a Fool [Page] who spoiled his Mirth with the thoughts of a Sword hanging over his head. 2. It is confirmed clearly by the expectation of a future Reward: Remember me O my God for good. Till I see good Ropes twined of the Sand, and the Sea beaten to powder, I cannot be inclined to think that the World was made of Atoms. And if it be ruled by chance, what are Counsel and Art, Wisdom and Folly, Good and Evil, Law and Justice, but names of Fancies, large as ridiculous as he who should command the motes of the Sun to dance a Measure, or be who scourged the Sea for its disorder? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler gravly to consider how inconsistent Atheism is with Government: For to the Atheist Treason and Robbery is neither Plot nor Fellony, but simple chance medley, a French Aire, or merry Jigg of Volage Atoms: But by this fortuitous Act of Indemnity, as the Atheist can do no wrong, so neither can he complain of injury, if he chance to be baffled, robbed, or dispatched violently. If the World reel (I cannot say properly be ruled) by chance is not the Atheist, not by Scripture only which never speaks good of him, but by his own Principle; also proven a forlorn Fool, lyable in all things to unavoidable surprisal? yea a liar also, who knowing and warned of a continual surprisal, can therefore never be surprised, except into the absurdity of a Self-contradiction, whereof his Principles of Fortuity are a fair Essay. But to a wise Man; If the World must be ruled by Counsel and Law; how is it that Justice is not in this life universally and fully executed, and every [Page] Man rewarded according to his Works? But that there is a Court of Referrs, A day of the restitution of all things [...] of righting all wrongs and settling all disorders. Rom. 2. 6. to 13. Some are rewarded in this life, to convince us of a Divine Providence; others are not rewarded, to warn [...]s of a World to come. Or what can perswade Nehemiah with all the wisest and best of Men, deliberat [...] to chuse willingly to forgo the Worlds favour and measures, and undergo all its toil and displeasure, but [...] eye to the recompence of reward, by far more [...]e better than it is the later? The sence of the Souls [...]nmortality is the indelible Character and solid [...]reats of Authentick Nature, exactly rendered in [...]ery Man's coppy: Only it is not illuminated in some [...]rk Hereticks and desperate Monsters, Satyres or [...]ch doleful Creatures in humane shape, where you [...] as little of the Man as of Immortality; for these [...] all appear equally. Yet it is shaddowed in all [...]ens practice: For look we backward, What but [...]e Aire of Immortality maketh Men so conceit an [...]cient Pedegree? Or foreward, What moveth [...]en to call their Children and Lands by their own [...]ame, and to endeavour to perpetuat all together, it the expectation of Immortality? Say it is their [...]ty; yet omne malum est in bono; and there must some reality under that same vanity. And tru [...] the Souls Immortality is the early dictat of Na [...]re our Religious Mother. the uncontroverted [...]d universal Sentiment of all her posterity of whatever Religion Jewish, Pagan, Christian, Mahume [...]: The Sadducees might well be the first Deniers, [Page] [...] [Page] [...] [Page] O Lord; O Lord, I beseeth thee send now prosperity: Yet all that will live goaly in Christ Jesus must suffer Persecution, and through much Tribulation we must enter into the Kingdom of God. But let no man add affliction to the afflicted, and scornfully with Apostate Iulian, alledge to Christians this Doctrine, to make their burdens heavier: God will not be mocked, but He will avenge his own Elect, who cry day and night to him, Though he bear long with them: I tell you that he will avenge them speedily, Luke 18. 7, 8. And men would remember, that there is Suffering for evil-doing, as well as for well-doing; and he who inflicts the one, may be rewarded with the other: For in the hand of the Lord there is a cup, and the Wine is red, it is full of mixture, and he poureth out of the same; but the dregs thereof all the wicked of the earth shall wring them out and drink them, Psal. 75. 8. And it [...] a righteous thing with God, to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance, &c. 2 Thess. 1. 6, 7, 8. 2. The belief of the Souls Immortality, teacheth men effectually the Fear of God: Fear not them that kill the Body, and when they have done that have no more, that they can do: But fear ye him who can cast both Soul and Body into Hell; I say fear him, Luke 12. 4, 5 Psal. 76. 11. He ought to be feared: And why? verse 12. He cutteth off the Spirits of Princes, he is terrible to the Kings of the Earth. Who would not fear thee, O King of Nations! For to thee doth it appertain, Jer. 10. 7. 3. It teacheth moderation in the desire and use of all [Page] things worldly: ‘We look not at the things that are seen, which are Temporal, but at the things that are not seen, which are Eternal.’ There is indeed the high spirit of Christianity courting immortality with so great disdain of all Worldly things, that it cannot see them in its way. This is the true Nobility of the Soul that exempteth it from the Egyptian slavery and servil drudgery of loading it self with thick clay for the brick-kilns of worldly projects; and setteth it far without the reach of this Temptation, ‘And woe be to him who buildeth his House by Blood, and his City by Oppression;’ and delivereth it from the s [...]art of him, ‘Who will be Rich, till He be peirced with many Sorrows and drowned in Damnation.’ But, this I say Brethren. the time is short; even short enough to him who every Evening may hear, ‘This night thy Soul shall be taken from thee. It remaineth, That they who possess the World be as they possessed it not, they that use it, as if they used it not, and as not abusing it; for the fashion of this World passeth away,’ 1 Cor. 7. 29. and foreward. But alas for pitty that this same Moderation and Indifferency should be both practised and applauded in the matters of God! And that it is so rare to be Seriously and positively Holy, that Godliness may say, ‘O ye Sons of Men, how long will ye turn my Glory into Shame? How long will ye love Vanity, and seek after Leasing?’ Psal. 4. 2. 4 It teacheth us the best managry. This Age hath learned to be wonderful Thrifty: But O that they [Page] could study to be rich toward God! And could be perswaded that Alms and Charity is the best Husbandry, and surest Art of Managry; and would learn of the Unjust Steward, ‘To make to them-selves Friends of the unrighteous Mammon, that when they fail, they may receive them into ever-lasting habitations. Mat; 6, 19, 20 Lay not up for your selves Treasures upon earth &c. But lay up for your selves Treasures in Heaven. The me [...] of the World have their portion in this life▪ But as for me when I awake, I shall be satisfied with thy likness Psal. 17. 14, 15.’ Alas! most me [...] first have so little desire for Heaven, that next the [...] come to have as little hope of it, and so at last and fain to take up with the World, and for Ja [...] blessing, must with Esau, be content with the f [...] ness of the earth. Gen. 27, 39. Or else what mea [...] the unhandsome, unhallowed, and unhappy Practises of catching, gripping, and inhancing, which have prevailed so far that now mens Covetousness hath strengthned it self with Pride, lest they should be reputed less witty: for how do they boast o [...] such exploits? But such boasting is not good, and the [...] glory is their shame, for they mind earthly things Phi [...] ▪ 3, 19, And they have hearts exercised with covetou [...] Practises, cursed Children 2 Pet. 2. 14. But alas! I find [...] one great fault in most mens accounts, that the [...] never count upon the Soul; They count their thousands, and ten thousands, and hundred thousands and the Poor soul sayes, how many count you me [...] I stand Debter for ten thousand Talents upon your score; Yea, I am already destressed, and what [Page] will you give in exchange for me? Not a groat, sayes the wretch, while I havelife, though after that he would give ten thousand Worlds; So much there is betwixt market-dayes. 5. It teacheth patience in well doing; ‘who by patience in well doing, seek for Glory, and Honour, and immortality, is eternal life; to them Rom; 2, 7. Therefore my beloved Brethren be ye stedfast, unmovable, alwayes abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord’ 1 Cor; 15. last. And this is the Conclusion of the Apostles vindication of the Resurrection and the life to come. The Saints have a long and sore service in the World, ‘But God is not unrighteous to forget their labour of love▪ a cup of cold water shall not be forgotten:’ And for whatsoever any have forsaken, they shall have ‘a hundred fold in this life, and in the World to come life everlasting: And we reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in the Saints. Therefore let us not be weary in well doing, for in due Season we shall reap, if we faint not ’ Galat. 6, 9. 6. It supporteth the Christians hope: For if in this life only we have hope in Christ, of all men we are most miserable 1 Cor. 15, 19. It is certainly the interest of every good man to believe the Souls immortality, and as much their Duty to live so as it may be their interest: for it is not Reason and Judgement that prompt men to deny it, but fear and and an evil Concience that tells them it will be ill [Page] for them. The Souls immortality is the hope o [...] Israel, that maketh them diligent in well doing patient in Tribulation, and desirous of their change: ‘for we that are in this Tabernacle do groan being burdened not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life’ 2 Cor. 5. 4.

The Third view of these words giveth this manifest Reflection, That Communion with God is the Souls Sanctuary and Solace. We have this Prayer of Nehemiah thrice Recorded in this Chap. and in the close of the 5, Chap, besides frequent Addresses of the like nature, such as that solemn Ejaculation Chap. 24. And that Chap. 6, 14. and another in this same Chap. ver. 29 Besides his ordinary attendance on publick worship, and Solemn and extra-ordinary Fasting Chap. 9. By all which it is eviden [...] how Seriously and constantly Godly this renounced worthy was Like David who could say, what tim [...] soever I awake I am with thee: And truly the Soul is either sleeping or worse when not with God Affaires and weight of Business quickned their Devotion as much as it extinguisheth ours: And the matter is, they were not cool, indifferent Latitudinarians in Religion, but men of another Spirit, serious Men. And if that be true which I hilosophers have said, that that is not the Man which is seen; Alas what Puppyes, what Mock-men are we, who can be any thing but Good and Serious? This Observation proven by the experience of Saints in all Generations, Who sat down under the shaddow of the Almighty with great delight, and his fruit was sweet to their [Page] taste Cant 2. 3. will make it self good by the strongest Reason, when we have seen a little what Communion with God is, and wherin it consists,

And 1. It stands in Reconciliation, the immediate result of Justification by faith: Amos 3, 3. [...] ‘Can two walk together except they be aggreed?’ Rom. 5, 1. ‘Being justifyed by faith we have peace with God,’ and 10. v.‘We are reconciled by the death of his Son.’ This giveth access to God, and bringeth us near who sometimes were far off: This of Enemies maketh Friends; even as Abraham believed, and was called the Friend of God. 2. In a mystical, spiritual and Supernatural Union, the product of Regeneration; for ‘he that is joyned to the Lord is one Spirit, and is made partaker of the divine Nature This maketh us Sons; and plant [...]th us in God’ John 1, 12, 13. ‘To as many as received him, to them gave he power to become the sons of God: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.’ 1 John 4, 13.‘Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit: and v. 16. God is love, and he that loveth dwelleth in God, and God in him.’ Iohn 17. 23.‘I in them, and thou in me, that they may be made perfect in one.’ Iohn 15, 5.‘I am the vine, ye are the branches.’ 3. In likness of natures, compliance of minds, and conformity of manners. 2 Cor: 3, last, he that hath Communion with God is changed into the same [...]mage: and Colos. 3. 10. is renewed after the image of him that created him. 1 Cor; 15. 49. As we have [Page] born the image of the earthy, so must we also of the heavenly. Christ is the image of his Father, and Saints are the image of Christ. And how much are they of one Humour, pleased in and pleasing one another▪ The Lord is a God to the Saints mind: in Heaven or earth he sees nothing to him: ‘whom have I in heaven but thee? Or who is a God like unto thee?’ Nec viget quidquam simile aut secundum And the Saint is a David, ‘a man to Gods heart’ What is the book of Canticles but one continued proof of this matter? What exchange of heart [...] are there? What concentering of Affections? What returns of Love? What uniting Raptures [...] 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 complianc [...] 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 tha [...] 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 Su [...] and taketh his light from the Candlestick of t [...] Sanctuary, the Law and the Testimony: his fait [...] hath the image of Christ Iames 2. 1. ‘It is th [...] faith of our Lord Jesus Christ, the Lord of Glory; And Christs Superscription Revel. 3, [...] These things sayeth the Amen, the faithful and true witness:’ And, we have the mind of Chris [...] Conformably his will is swayed, whether for acting Lord what wilt thou have me to do? or for suffering [Page] 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 [Page] 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. [Page] 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 its called ‘a wal [...]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 [...]e giveth his People Counsel; and therefore the Godly Souls desire is to enquire in his temple: Men [...]onverse together for business, and O how much [...]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 [...]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 [Page] 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,’ Ea [...] 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 i [...] better than Life: But if it fall at distance, it keep [...] 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 appear before God’ Now for a reason of the observation, pray confider where should a man be, but with his Friend Where should the Soul be, but where it Subsist Lives, Loves, Thrives and does well? When should a man be but at home where he dwelleth And where should a branch be but in the Vine Where should Love be but with its Beloved? When a like but with its like? Where should a man [...] but where he hath Comfort, liking, and being liked Where should a man be but with his Interest? Receiver but with a Giver? Or a Servant Entrued but about his Masters Business? Where should [Page] Courteour be but with his Prince? a man but With his Counseller? a person invited but at he feast? and one visited but waiting upon his [...]reind?

But how sad is it that men should so far sleight [...]s to forfeit, and so justly forfeit as to sleight Communion with God? What lamentations may hereon be written? or what shall be taken to witness for this? Jer: 2, 10, 11, 12, 13. ‘Hath any of the nations done such a thing as this to forsake their Gods, which yet are no Gods? but my People hath forsaken me for a thing that cannot profit. And will a man forsake the snow of Lebanon for the water of the brook?’ But if [...]et there be hope, let men be exhorted to consider [...]f their wayes, by all the serious names of interest, profession, the love of their espousals, the memory of their serious hours, the testimony of their experiences, their appaling fears, their silent, silencing and silenced convictions, their unsatisfied desires, and speaking disappointments giving them [...]arkness for light, a scorpion for an egg, a Ston or bread, a lie for truth, a cloud for Iuno: And [...]inally by the misery of their despised Soules: For what is the Soul destitute of God? An exile, wandering, wearyed, weighted, wounded, naked, reproached, starved, appaled, sleighted, hopless, helpness, a broken soul, a lost soul? Psal: 142, 4. 5.‘Refuge failed me, no man cared for my soul: I cryed unto thee O Lord, I said, thou art my refuge and my portion in the Land of the living. This is the rest wherewith they may cause the [Page] weary to rest: in returning and rest shall men be saved, in quietness and confidence they shall be established.’ Return unto thy rest O my soul.

The 4th view of this exquisite piece gives us The Pattern of a Good Ruler. For being the Epilogue and close of the book, it hath a natural and due relation to what goeth before; and bearing the answer of a good conscience, casteth a streight reflection on the life and acts of the man; and being a suit for reward, hath a necessary respect to the work, which also is expressed Chap: 5, 19. ‘Think upon me O my God for good, according to all that I have done for this People: and in this same Chap: 14. ver, remember me O my God concerning this, and wipe not out my good deeds that have done for the house of my God: and ver. 2 [...] remember me O my God concerning this also and spare me according to the greatness of th [...] mercy.’ Many Rulers have done worthily, some excelling in one thing, some in another; yet search Histories sacred and common, you shall no readily find in one man so many excellent part [...] nor so compleat a living, practical pattern of good Ruler. The Ruler would do himself a favour and God, & his People a great good service, to preserve the Authentick of this book in his heart, and copy it exactly in his life and Government. H [...] is a great Kings high Commissionar: and all thing in such a person being so great, that his sins can not be small, his care had need be so much the greater, and he would look to his copy the oftner Behold then and consider, and you see him, like [Page] the Sun in the Zodiack, perfecting his course through all the signes of a ruleing Luminary.

1. He is zealously and eminently Godly, a burning and shining light, breathing at once a living compend of faith and obedience, Law and Gospel: For, faith laying hold on Gods Covenant, and obedience to the first and great Commandment of love, which is the fulfilling of the Law, are both angled and pointed in this one word My God: a man much in meditation, given to Prayer, Duties of so strict affinity, that in Scripture the one passeth for the other: a man, the multitude and weight of whose employments awakeneth and quickeneth his devotion: such a riddle is Religion that out of the Eater it can bring meat, and sweet out of the strong; but he that would unfold it must plow with Samsons heifer and be truely Godly. Lo every act of the Governour shut up with Prayer. In the discharge of his employment and exercise of his Government, he looks to God for direction, for be did all things as was found written in the Law; for help in his address to the King, he Prayed to the God of Heaven; for his reward, remember me O my God for good. And therefore he was neither partial nor indifferent in the Law, but zealously he pursued good, and persecuted evil, and that in all whatsoever: neither is his Religion recluse, in the large as cold as calm, and full as dark as cold-shaddows of fruitless, lazie, lifeless, cowardly contemplation, but goeth abroad into free, generous, zealous, and Heroick acting, retaining the height of spirituality in the midst of secularity, resembling therein the Archetype Ruler, [Page] who in most perfect rest Ruleth all things, and moveth all, himself unmoved. It is below the Godly Ruler to be swayed and abused either by his own Lust and interest, or example of others: Chap: 5. 14, 15. ‘I and my brethren have not eaten the bread of the Governour: but the former Governours that had been before me were chargeable to the People, and had taken of them bread and wine, beside fourty shekels of silver, yea even their servants bare Rule over the People: but so did not I, because of the fear of God.’ The fear of God is the Star that guides the good Ruler 2 Sam. 23, 3 ‘He that ruleth over men must be just, ruling in the fear of God.’ If Religious pretences be made helps to policy, how much better must be it self in reality? And let politick pretenders beware of their fate and folly who taught others to be Captains to their own ruine, that they teach not others to be Politicians to the expence of the teacher, when he is served with his own measure. Yet as to shun the baseness of Hypocrisy a man needs not run to the wickedness of avowed profanity, so can he not pass from the one to the other but over the fair neck of Christianity, with greater insolency of impiety then the outrageously barbarous Tullia drove her chariot over the belly of her Murdered Father. Levi. Lib. 1.

2. The good Ruler is a ‘Reformer, a repairer of breaches, a restorer of paths to dwell in:’ and it is but a faint encouragment and a desperat complement to a good Ruler Isay 3, 6. ‘Be thou our Ruler, and let this ruine be under thy hand:’ [Page] Nor can he love to have it recorded, that in his dayes such evils prevailed unreformed: it was ‘when there was no King in Israel that every man did what was right in his own eyes. If the health of the People be not recovered, it sayeth there is no Physician there ’ Ier: 8, 22.‘But a good Ruler scattereth the wicked and bringeth the wheel over them;’ and he may say with

David Psal: 75, 3. ‘The earth and all the inhabitants thereof are dissolved,’ I bear up the pillars of it: he is [...] name and thing, a Ioseph the Ston of Israel. Such a one was Moses the Law-giver, such was Iosua his successor, such were the Judges of Israel, such was Samuel, such were all the good Kings of Judah, such was Ezra the Scribe, and such was Nehemiah the Tirshatha, an eminent Reformer of Religion and state, of Church and Kingdom. For Religion: in general, Gods Holy Commandments were broken by all ranks of persons; prophanity and iniquity prevailed and abounded, that is solemnly confessed and amended Chapters 1. &. 9. In particular, oppression reigned, that is quashed Chap: 5. and the People relieved: false Prophets were hired by the enemy, and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation, they are discovered and marked Chap: 6. The ordinary worship of God, and his Solemn Feasts were disused; these are restored ch: 8. For advancing and establishing the whole Reformation a Solemn Fast is kept ch: 9. and a Covenant subscribed ch. 10. The Holy Seed had mingled themselves and matched with strangers, [Page] People of heathen abominations; they separate themselves, and that is amended ibid. The offerings of the Lord were neglected, these are renewed ibid: The Sabbaths were horribly prophaned, That is strictly and with certification discharged, and they not suffered to lodge about the walls Chap: 10, 31. and 13, 15. and foreward. The service of God was neglected by non-residence of the Priests through calamity and want, that also is helped Chap. 10, 11, 12, 13. ver. 10. The orders and services of the Preists and Levits were confused; these are cleared, and they set to their charges as appointed by David Chap; 7. 63, 12. 45. and 13, 30 Strangers uncircumcised had entred and defiled the Congregation of the Lord, these are removed chap: 13, 3, Profane Persons of the Princes of the heathen had lodgings in the Lords house, they are expelled and the Chambers cleansed Chap. 13. 8. 9. Some of the chief of the Preists had defiled the Covenant of the Preisthood by strange wives, they are branded, and that also is amended. For the State: ‘the city the place of their Fathers sepulchres lay waste, and the gates thereof were consumed with fire:’ First these are repaired. The people and their work are strongly opposed and sore reproached, they are vindicated and their hands strengthened Chap. 2, 4. When the City is built it is not manned, therefore inhabitants and defendants are appointed Chap. 11. The People suffer sore by morgage, the great sin of the oppressors belonging to the former head, and calamity of the oppressed pertaining to this part; that is redressed Chap: 5. Open [Page] and secret enemies correspond and plot against the work and the Ruler, these are discovered and disappointed Chap. 6. They are in great reproach and distress; God is sought and means are used Chap. 4 and 6. They are poor; husbandry and traffick is practised, only the Sabbaths work and markets are discharged; Oppression is born down, and the People relieved of publick burdens; Nehemtah the Governour and his brethren neither exacted the bread of the Governour, nor bought Land, nor refused to work as others: O for such Rulers to a nation scattered and peeled, a nation [...]me [...]ted out and troden down, whose land is spoiled! Isay 18, 2. Our Rulers, if they had a mind, have a fair occasion for I bs Gloriation Chap. 29. 13. ‘The blessing of him that was ready to perish came upon me &c.’ In this time are great decayes, desolations, abuses, and unsufferable corruptions; let it not be thought an Error proceeding from the Ruler. And here People would be warned to enencourage and comply with Reforming Rulers, not, as they were in Hezekiahs and Josiahs times, inveterate, incureable and obstinate in their corruptions, lest they hear that, Hos. 10, 3, 4. ‘A King can do them no good, because they feared not the Lord, and spake words swearing falsly in making a Covenant.’But this pertaineth to the Ruler, ‘That whatsoever is commanded by the God of Heaven, be diligently done for the house of the God of Heaven, lest there be wrath against the realm of the King and his Sons’ Ezra. 7-23. And ‘that Judgment run like a river, and righteousness [Page] like a mighty stream:’ That he take his pattern from the type, and Antitype, who also is the Archetype Ruler Psal. 72. So shall there be abundance of peace; and also in Judah things shall go well.

3. The good Ruler hath a natural, Fatherly and tender care of the People. Thus its said I say 49. 23. Kings shall be nursing Fathers. And in Israel they were wont to mourn for good Rulers with this expression, ab my brother Ier: 2 [...], 18. Yea he is the breath of our nostrils, Lament. 4, 20. by whom in the publick body ‘we lead a quiet life and peaceable in all Godliness and honesty’ 1 Tim. 2. 2. He is pater patriae & parens Reip. Nor can I see what should have moved those dissembling Emperours, who in semblance refused the title of Lord, to make so nice of the endearing name of Father of the Countrey, but simply the conscience that they did as little deserve the name as they designed the thing. But surely, as a Rich man will never want an heir, a good Ruler can never want Children; nor needs he fear Coniahs fate, Write ye this man Childless: for if he have the heart of a Father, he shall have the nameth [...] better than sons and daughters. We find not that Nehemiah was marryed, yet his name flourisheth in the records of his eminent services, more than if his line had continued uninterrupted to this day. ‘The righteous shall be had in everlasting remembrance.’ Four things are proper to the care of a Father: Affection, Instruction, Correction, and Provision: all which are evident in Nehemiah the Governour. Great is his Affection Chap. 1, 3, 4. And how Sadly taketh he on for the [Page] reproach and affliction of his brethren? ‘he sat down and weept and mourned certain dayes, and fasted and Prayed before the God of Heaven.’ He cannot digest their grief Chap: 8. 9, 10. When the People Weept, he said, ‘Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared, for this day is holy, neither be ye sad for the joy of the Lord is your strength.’ For Instruction, he causeth the Priests read to them the book of the Law of Moses; ‘So they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading’ ibid. 8, ver. Nor is he wanting in correction chap. 5, 7.‘I rebuked the Nobles and the Rulers;’ and chap. 13, 25.‘I contended with them, and cursed them, and smot certain of them, and pluckt off their hair:’ and in the 11, v. ibid. ‘I contended with the Rulers;’ and in the 17. v, again, ‘I contended with the Nobles of Judah; and 21, v. then I testified against them, and saied unto them, why lodge ye about the wall? If ye do so again I will lay hands on you.’ And in the matter of Provision, he was of the mind of the Apostle, ‘That Children ought not to lay up for their Parents, but the Parents for the Children; he will not be chargeable to the People, nor take the bread of the Governour, nor buy Land; but keeps a large Table for a hundred and fifty of the Jews and Rulers, beside strangers.’ And that no man may think this was a frolick, or an ambitious, singular, popular humour, v, 15. he asserteth expresly, [Page] ‘that this he did, because of the fear of God; and resolveth it into this reason; that he would not be chargeable to the People:’ And thus I take the account of the matter, That to be chargeable to a poor exhausted People consisteth not with the fear of God, nor with the fatherly heart of a good Ruler. In fine, the Ruler should remember, that Subjection first founded in a Son is ultimatly refounded in the Commandment, Honour thy Father.

4 The good Ruler is a person well informed and throughly acquainted with the condition of his People. Such was Nehemiah. And first, Somethings fall under his own eye and observation: such as the prophanation of the Sabbath, and the marriages with strangers, in this same Chap. I saw (sayes he) &c. A Ruler can be nought the less a Judge that he is a Witness. Matth. 26. 65. What further need have we of Witnesses? behold now ye have heard, was proof sufficient, if the enditement had been relevant. It were good in the first place, that Rulers would suppress the enormities whereof themselves are Witnesses. Histories tell us of many famous Persons, who would go through their dominions incognito or in diguise, to get information. Our James the fifth is known to have been much of this humour; and a pitty it is, that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition. Chap; 2, 12. Nehemiah goeth out by night to view thè wall. The ancient Hieroglyphicks, which painted Rulers [Page] blind, may here come under correction; for he that hath not eyes and ears of his own can neither see nor hear with another mans, as is commonly said to be the case of Rulers. Other things the Tirshatha understands by information of others: And here the good Ruler will seek information Chap. 1. 2. ver. And this proceeds from his foresaid affection; or otherways he rejects not information, and that either by complaint, as in the case of the morgage 5 chap. Or simple historical relation, as the condition of Ierusalem and the people Chap. 1, 2, 3. and the fault of Eltashib in giving Tobiah a chamber in the house of the Lord chap, 13. 7. And the withholding of the Priests portion ver. 10. It is the part of all good Subjects, in their several Stations, to give, and the part of the good Ruler to seek and take information of evils and disorders in the Peoples condition or manners. Princes should have long ears. Pharoahs Princes said, knowest thou not that Egyptis destroyed? If he knew not, they could tell him it. But sometimes know not is one with care not, and then comes the question of the disciples, ‘master carest thou not that we perish?’ and Prov. 24. 12. would be remembred: ‘if thou sayest, behold, we knew it not: doth not he that pondereth the heart consider it? and he that keepeth thy Soul, doth not he know it? and shall not he render to every man according to his works?’ Foreign intelligence is necessary of the counsels and motions of enemies: and Nehemiah is not wanting in that either; yet take it apart from homeward information and acquaintance with [Page] our own condition, it is but foris sapere, and none of the greatest wisdom: for what is the difference betwixt a man out of his wits, and him whose wits are without him? What can a Judge say to a cause, or a Physician to a disease without information? And what can a Ruler do for a People, unless he be throughly acquainted with their condition?

5. The good Ruler is a homely, condescending, conversible, and accessible person. This necessarly maketh way for the former in practise, and followeth from it in reason. Chap. 1. 2. Hanani and and the men of Judah got access to and audience of Nehemtah. chap. 4, 22. he talketh with the People; yea he hears the complaints of the People and their wives that were oppressed chap. 5. 1. to 6. And chap. 75. God puts it in his heart to gather the Noble and the Rulers, and the People. chap. 4, 14. and 8, 9. he encourageth and comforteth the People, and sayeth to them &c. chap. 13, 7, When he came to Jerusalem he understood what there was done: and how but by converse? els might he as well have understood elswhere. Yea v. 15, he condescends to be a personal reprover of those of the people whom he saw profaneing the Sabbath; and likwise of the merchants v 21. and of these v. 25. who had transgressed by strange marriages. Nor is all this popularity, but real duty, which obligeth Rulers by many commands in Scripture, to hearken the compaint and hearthe cause of the poor and needy. Hence Isayes complaint 59, 14.‘that Judgement is turned away backward, and justice standeth afar off; [Page] that truth is fallen in the street, and equity cannot enter;’ it can have no access to, nor hearing of the Ruler. An unaccessible Ruler is a Luminary ecclipsed: The intercepting of the soveraign's beams from shedding their benigne influence upon the Subjects and precluding the Subject from access to receive them, are by so far more fatal than the most dismal ecclipses; these but conjecturally and contingently portend, these necessarly and effectually produce and unavoidably infer the fall of a Ruler; and really undo the Prince whatever they pretend for the person, and leave him, like a defeated Trojan with his royal blood to shift for a Kingdom, beside the wrong done to the People. If any should invert the decree Dan. 6, 7. and establish it with this alteration, that any man may freely ask petitions of any God or man, save of the King, it would be large as unpolitick as the other is ungodly. In such case Esthers resolution must carry it: ‘Behold I goe in to the King, which is not according to Law, and if I perish I perish.’ A recluse Prince is so absurd and inconsistent, 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 [Page] in the fear of God; and is as the light of th [...] morning when the Sun riset [...], 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 ye [...] 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 [Page] 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 [Page] 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 [Page] suffer a Reformation: That which hath been may [...]; and a Rescissory Act is not impossible. But [...]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 [...]e Kings, be instructed ye judges of the earth: kiss the Son. Ps. 2, 12. The Ruler ought to be a [...]ing Law, and to remember the noble saying of [...]sar to the Roman Senate, In mexima fortuna min [...] [...] licentia est; which is true, as he there reckon [...], in as far as the faults of Rulers being more no [...]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 [...]d Princes decree Iustice: by me Princes Rule, and [...]iobles, even all the Judges of the earth. You have [...]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 and Divinity, [Page] in Reason and Scripture contribut to wisdom Knowledge, Understanding, Invention, Counce [...] Iudgment, and Prudence: which, howbeit because of their affinity and mutual concurrence, they b [...] often used promiscuously; yet, having natural their distinct proprieties, I shall indeavour, as I ca [...] to marshall them in their due order, especially a required in the Ruler. 1. Knowledge taketh [...] things simply and historically as they are or appear and hath its treasure chiefly in the Memory: it purchased and preserved either by observation a [...] experience, for ‘a wise mans eyes are in his hea [...] or by reading; Ahasuerus caused read the Chroncles; and Daniel understood by Books.’ The Boo [...] and play are the two things that take up Children if the Latter be not below the Ruler, surely be not above the former: he who will not be as a C [...] at Book, may happily prove such indeed in co [...] ses [...]; and he who will not be serious in L [...] may readily Ludere in re seri [...]. We know what [...] count Alexarder had, and what use he made the works of Homer, I suppose most of the Hist [...] ry then extant. And in all ages and places wh [...] Letters were received, what a price have Prince put upon learned men and Libraryes? How g [...] Historians were the bravest Emperours? Or knowledge is got by tradition and information others; before books were used, or where t [...] were not known, We have heard with our ears, [...] our fathers have told us was the History practise I suppose History was not much known to Nation in the dayes of Galdus, yet we find h [...] [Page] [...]scourse to his People of the Noble acts of their [...]ncestors, as exactly as if he had been reading a [...]cture of History. 2. Understanding lodged high [...] in the upper room of the speculative judgement, and reaching deeper, discovereth things in [...]eir original, and taketh them up in their causes, [...]d how they are. Simple knowledge without understanding is like those of whom we read in Matth. 13. 13. ‘That seeing they see not, and hearing they hear not, neither do they understand.’ [...]he saith well. It is a good Memory that remembers a thing and the reason thereof: I add, it is a [...]od knowledge that knoweth a thing and the [...]uses thereof; felix qui potuit &c, Are there in a [...]d abuses and corruptions? are their decays and assolations? here is the wisdom of the Ruler, seriously to consider ‘for what the land perisheth, and is burnt up as a wilderness’ Jer 9, 2. And [...]he be as willing as concerned to know, the next [...]rse will resolve him; ‘because they have forsaken my Law, which I set before them, and have not obeyed my voice, neither walked therein, but have walked after the imagination of their own heart &c.’ The Philistins when they were afflicted, [...]on inquiry found, that it was not a chance, but [...] hand of God that afflicted them, for his Ark [...]hich they held captive 1 Sam. 6 And Pharaoh to [...] cost was taught understanding, because be would [...]t let the People goe to serve the Lord. Genes: [...]. 3 and 18 Abimilec King of Gera [...] was taught to understand the cause of the barrenness of his house, [...] that he had taken a mans wife. The same is shewed [Page] by Hosea chap, 4. 10. They shall commit Whord [...] and shall not increase. In a word, whatsoever plag [...] whatsoever sore is upon a People, it springs from S [...] the formal cause of corruptions, and meritorious afflictiones and desolations. The Crown is fallen fro [...] our head; wo unto us for we have sinned. 3. Invention, great affinity with understanding; this resolving [...] ects into their causes, and that producing effects fro [...] their causes, like a Latine Version of a Hebrew line sentence, rendering foreward what was read bac [...] ward. This is seeded by observation, and conceive by Imagination: It's issues, if weaker and tender [...] called fancys; if masculine and stronger, Engines a [...] witty inventions. The Ruler must be an invent [...] of fit means to reform the abuses, remove the misery, further and settle the good and wellfare his People: Such as Nehemiah chap. 7. 5. acknowledgeth that God put into his heart for peopling a [...] manning of Ierusalem: and such as his appointing the Priests and Levits in their offices for the servi [...] of God, and instruction of the People: [...] causing shut the gates ordinarly with the Sun- [...] for defence of the City, and sooner before t [...] Sabbath, for its sanctification: and that of not eating the bread of the Governour, for the ease [...] the People: his causing restore their Lands mo [...] gaged by oppression: his making a Covenant and entring the People into a curse with their ow [...] consent, for advancing reformation. O the that Wisdom, be which King Reign, would teac [...] them the knowledge of such witty inventtons! Counsel is an assembly of the witts for advice, an [...] [Page] for the exercise and tryal of inventions, that it may be known what is good, or what is better, and [...]hat Israel ought to do. chap: 5, 7. I consulted with my self (saith Nehemiah) and I rebuked the nobles and the Rulers: and I set a great Assembly against them; [...] appointed a high Commission for bearing down of oppression: and that was amongst the rest of his Noble Inventions. 5. Judgment is the Chair-man and Umpire of Counsel, determining, approving, and referring sentences, as bad or good, good or better: and resting in one thing, as a close of the matter; Absalom sayeth, give counsel among you; they [...]y, the counsel of Ahithophel is good, but the counsel of [...]lusha [...] the Archite is better: For the great Counsel [...] had appointed the one to defeat the other: [...]ounsel is good but determination is necessar: els [...]e who hath much, is no better than he who hath nothing to say in a matter: and wavering in counsel proves but Weakness of Judgment. Consultation should end in Resolution, and Resolution in Ex [...]cution (as we see in Nehemiah) for that whereof [...]e are speaking is the practical judgment. 6. [...]rudence that wise and Religious Matron, who with the gravity of her countenance putteth to [...]ame and silence the folly of Atheism, and insolen [...] of impiety, in her whole carriage keepeth such measure and decency as courteth into her devo [...]on all that is worshipped: Nullum numun ab [...]st si Prudentia; and guideth her affaires with such [...]gh discretion, that by Scripture and Reason, Di [...]nes and Philosophers she is deservedly preferred the Government of Manners, and intrusted with [Page] the ballance and standard of vertues, which in all things keep that measure quam vir prudens determinaver [...]. She relieveth man of the great misery that lyet [...] upon him, teaching him to know both time and purpose: for to every [...]oing there is a season, and a time to every purpose under Heaven. She so fitteth resolutions to the exigent of occasions, as maketh them both safe and seasonable, decent and effectual She foreseeth the evil and avoideth it, and taketh the good in its season: she saveth a ma [...] the expence of Apologies, and shame of non putaram And thus Nehemiah was wise to know the Counsel of his enemies, and conceal his own purposes t [...] the opportunity. And this is the Rulers prudence neither to let the evil approach him, nor the good escape him; nor ought he to say to the People come again another time, when it is in the power his hand to do them good, lest hind-bald occasion si [...] him, and his power perish with the opportunity 1 Chron. 12. 32. The Children of Isachar we men that had understanding of the times, to know w [...] Israel ought to do. Tempu [...] nosce was the saying Pittacus of Mitylenae, reckoned the first of t [...] Greek sager. To day if ye will hear his voice, is [...] saying of the only wise God: and, O that to haast known, even thou in this t [...] day! Was the w [...] and Lamentation of the consubstantial Wisdom God. Be wise now therefore O ve kings: be infirmed ye Judges of the earth Psal. 2, 10.

9. The good Ruler is a person of courage a [...] valour, a gallant Person. In this Nehemiah was [...]. This is the main and only thing so much [Page] culcat by Moses upon Joshuah his successor, Jos. 1. 7. Only be thou strong and very couragious. This joyned with the former maketh Consilio & animis a noble device for a Ruler: and he who is born with those induements hath a horoscope more prognosticative of advancement, than he who is born under the most Regnant Planets. The Gallantry of the Ruler is evidenced in a resolute and inflexible observance of all God Holy Commandments, maugre all opposition of his own lust and corruption: He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a City; Or of the example and insinuations of others, or the scorn, and threats, and plots of enemies, or the eminent degree of transgressors. If morality and righteousness be the true measure of Gallantry, surely the World hath many bastard ridiculous Gallants, who dare do any thing but what is right and Godly. But the courage of Nehemiah appeareth particularly. 1. In his address to the King in behalf of his City that was desolate, and his People that were in reproach and affliction. It is no less unpardonable a reflection upon the Justice and Royal goodness of a King, to be diffident in requesting of him what is just, than to dare to ask unjustly. Nehemiah when he is bid ask, all his asking is for Jerusalem chap. 2. 6, 7. 2. In that he can sustain the greif, disple sure, and scorn of malicious heathen enemies for the work of Reformation Ibid. 10, v. 3. In that he dare atcheive so desperat like a work as was the repairing of Jerusalems so vast desolations. v. 17. 4. In his unconquered [Page] faith and confidence of Gods assistance, 20. v. he was strong in the Lord, and in the power of his might. 5. In the atcheivment of a double employment, building and fighting. Chap. 4, 17. A coward may build a City in peace, and a slugard may defend himself in a strong City; but a Worthy only can build with one hand and fight with the other. 6. In his rebuking the Nobles and the Rulers for their oppression, chap 5. 7. An act of native gallantry, and an example for all that deserve to be in eminency; the matter of Holy Iobs Gloriation chap. 31. 34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence? 7. In his rare generosity refusing, because of the fear of God, to eat the bread of the Governour, or to bow to the example of those that had been before him, who had been chargeable to the People. The good Ruler dare be singular in vertue, and accounts it his honour, not to take evil, but to give good example. What an unexcusable incongruity is it for a man who should be examplary to others in good, to submit to evil example? And it is the voice of Roman gallantry, discant al [...] potius nostro exemplo recte facere, quam nos illorum peccare. 8. In his inexorable resistance, even to the fifth time, of his enemies treacherous pretences for accommodation, with a design to do him mischief: 6. chap. wherein is no less manifest his singular wisdom.

10. The good Ruler is a vigilant, active, and diligent person. We find Nehemiah in continual motion, acting himself, and exciting others in [Page] their respective orders, like a great Superior Orb winding the Inferior in their subordinate courses. For it is the inseparable, undenyable right of Supremacy, to take inspection of all, and put every one to his proper duty. And as the Superior Orb moves not symmetrically in the place of the Inferior, but moves in its place concentrically: Just so is the case of the Ruler. The slothful and soft Ruler is one upon the matter; and if there be any odds, a waking living Dog is better than a sleeping dead Lyon. It was Nehemiah's Honour, that neither the People, nor his own servants, nor the Princes and Rulers could be evil without a witness, as they were not good without an example. Whence.

11. The good Ruler is a person of an examplary conversation: alios quod monet ipse facit: he practiseth the same, that he commandeth: by a leading example he goeth out and in before the People: he walketh with a perfect heart within his house. The World is Ruled by example. A good life is as necessar as good Laws in a Ruler; and an evil example more hurtfull than evil Laws: for that a pernicious Law may quickly be repealed; but bad example is not easily reformed. Laws governed by righteousness, and a life ordered by Law maketh the perfect Ruler. Thus we see Nehemiah examplary in Religion, in refraining and restraining oppression, in wisdom, courage, vigilancy, and all the forementioned vertues: and this he hath left as a pattern to Rulers.

12. The good Ruler is a constant person, persevering [Page] and abounding in well doing: he is fled fast, unmoveable, abounding alwayés in the work of the Lord knowing that his labour is not in vain in the Lord. Thus we see Nehemiah beginning with good designs and intentions, going on with gallant interprises and good actions, and ending conformably with a good conscience, and Glorious expectation in the last act of his appearance: Remember me O my God for good. He remembreth that better is the end of a thing than the beginning thereof; and that he who indureth to the end shall be saved; and that he is crowned who striveth lawfully, and therefore so runneth that he may obtain. He knoweth Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth unquity, and doeth according to all the abominations that the wicked man doeth, he shall not live: all his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed, and in his sin, that he hath sinned, in them shall he die. He knows the quinquenmum Neroms, and the misgiving pretences and appearances of Tiberius and others: and he is better acquaint with Scripture than to be ignorant of the Apostacy, ingratitude, and fate of Joash 2 Chron. 24. Whereby is manifest that this observation is large as useful as true concerning the Ruler. But the path of the Iust is as the shining light which groweth brighter and brighter unto the noon-ti [...]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. [...]arity [Page] 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 [...]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; [Page] 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 [Page] 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 [Page] 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 Word, Remember, whereby they referr particulars to him‘who is able to do abundantly above all that they [Page] are able either to ask or think.’ David sayeth, remember me; Ieremiah sayeth, remember me; Hezekiah and Nehemiah say, remember me; and Augustine sweetly rendereth Psal. 8. 4. ver. Domine quid est homo nisi quia memor es ejus? Lord, what is man but that thou art mindful of him? And happy he whose name is written in that Book of Remembrance that is before the Lord Mal. 3. 16. And when each man comes to be rewarded, malicious opposers of reformation, and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembred Chap 6, 14 and 13. 29. 2. In his retreat he goes off with an eye to himself; Remember me &c. The Ruler who would make a honourable retreat, and come fair off, would look to 5 Things chiefly that concern himself. 1. His conscience. Can he say with Nehemiah? chap. 5. 19. ‘Remember me O my God for good according to all that I have done for this People:’ and chap. 13. 14.‘Remember me O my God concerning this and wipe not out my good deeds and I have done for the house of my God and for the offices thereof’ Or with Hezekiah 2 King 20. 3. ‘I beseech thee O Lord remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight?’ Or with Samuel 1 Sam. 12 3. ‘I have walked before you from my Child-hood to this day: behold here I am, witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? [Page] whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.’ Or if in any thing, as a man, he hath erred, for that he must say to God with Nehemiah chap. 13, 22. ‘Remember me O my God and spare me according to the greatness of thy mercy.’ A good conscience is a strong comforter: but Gods sweet and tender mercies are the sinners last refuge and sure salvation: and it is Bellarmines own Conclusion. Tutius tamen est adherere Christs Justitiae. And if so, why should unhappy men so voluminously dispute against their own mercy? Psal. 119. 77. ‘Let thy tender mercys come unto me that I may live,’ was the suit of the man according to Gods heart, the pattern of Rulers. And truely this Generation would be advised to amend their manners before they change their Religion, lest under the gilded large net of Popery, by the Doctrine of merits, they be involved and held in the inextricable grin of desperation: Or if indulgence and pardon in end must do it, what ails them at Gods, which is infinitly better than the Popes, and incompareably surer, beside that it is manifestly cheaper? But for the Conscience of a Ruler, who can say with Titus that darling of mankind? Non extare ullum suum factum Paeniteneum, excepto duntaxat uno. 2. His soul: The Soul and Conscience are of such affinity that he who destroyes the one cannot save the other: ‘And what doth it profit a man though he should gain the whole World, and lose his own Soul? Or what is the hope of the Hypocrite, though he [Page] hath gained,when God taketh away his soul?’ The soul is the man, and he hath got his prize who gets that for a Prey. ‘The end of our faith is the salvation of our souls’ Psal. 119. 175. ‘Let my soul live, and it shall praise thee,’ was the rare and suit of that excellent Ruler. And what a pitty is it to see a Ruler upon a retreat from the World, and from the Body, going off with such a amentable Dirgie, as did Adrian the Emperour, in Aelius Spartianus.

Animula vagula, blandula,

Hospes comesque eorporis,

Quananc abibis in loca?

Pallidula, rigida, nudula:

Nee ut soles dabis [...]ocos.

Or with such a hideous rage as Tiberius in Sue [...]onius, like one speaking out of Hell: Du me Deaeque ejus perdant quam quotidie perire sentio. 3. His fame and memory, a matter that highly concerneth the Ruler, as in the last view shall be showen more fully. [...] His posterity natural or politick. 5. His Works, both which are expressed together in that Prayer of Moses the man of God Psal: 90. 16, 17. ‘Let thy work appear unto thy servants, and thy Glory unto their Children: and let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea the work of our hands establish thou it.’ The good Ruler not like the ‘Ostrich, which God hath deprived of wisdom, neither hath he imparted to her [Page] understanding; that is hardned against her young ones as though they were not hers; her labour is in vain without fear’ Iob 39. 16, 17. This regard to the work of God, and to the good of posterity, made Moses record his Song Deut. 31, and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begot in David such a desire to build house unto the Lord. This made Hezekiah weep bitterly, that the begun Reformation was like to cease by his death. This incited Paul that great Church. Ruler so zealously to warn and guard th [...] believers against what should happen after his departure. This made Moses and David before the death so carefully give charge to their successor concerning their duty. This moveth all men naturally at their death to leave their Counsel and Blesing to their posterity. And finally, this induceth good Rulers in their time to establish good Ordinances by which being dead they may speak to posterity. 3. Like Moses, he makes his retreat with a respect to the recompence of reward, Remember me, O my God, for good, And that bo [...] proposed in the promise 2 Sam. 23. 5. ‘He hath made with mean everlasting Covenant ordered in all things and sure; for this is all my Salvation, and all my desire; Or pledged in the testimony of a good Conscience’ 2 King 20. 3. ‘Remember O Lord how I have walked before the [...] in truth and with a perfect heart, and have done that which is right in thy sight.’He who can say with Iob ‘My witness is in Heaven, and my record [Page] on high, may justly say with Isaiah, my work is with the Lord, and my reward with my God. For surely there is an end, and the expectation of the righteous shall not be cutt off.’ Now by these last words of the Tirshatha, the Ruler would be warned, in time to think of his retreat, how he may make it good with honour. For whether slow footed Time, which changeth not his pace for fair weather or foul, for Summer or Winter, advance at the ordinary rate of Journey; or whether death take post, or changes take wing, and calamity come suddenly; or whether all these hold the ordinary road with a warning, or take the by-way with a suprisal, It is time for the Ruler to think of his removal. It is gravely observed by Pedro Mexia, that there is no death incident to men which hath not happened to Emperours: Discontent and Grief is so ordinar to their rank, that almost it seems to be proper: and how few of them escape a misfortune, even Children are taught from Iuvenal.

Ad generum Cereris sine caede & sanguine pauci

Descendunt reges, & sicca morte tyranni.

And in this consideration the Prayers made for Rulers and Emperours was a very necessary devotion, sanctifyed by the command of God, and confirmed by the examples of his servants in the Scriptures. Yet the Prayers which would not let Pom [...]ey die in prosperity, could not recieve him of final adversity. The Ruler would always e [...]pect his summonds, ‘Give an account of thy stewardship, for [Page] thou mayest be no longer steward.’ The plays which are but too much in fashion, act things that are past; but the Ruler would erect a scene in his Soul, and present there the things that may and shall be; ‘That which hath been is the same that is, and that which is, is the same that shall be; and there is nothing new:’ The Ruler must have a successor, as he himself succeeded to another. But beyond paticulars Dan. 7 9. I beheld till the thrones were cast down, were a divertisment worthy of the Ruler; who if he would make a safe retreat, would beware of these things in particular 1. That he come not short in reality of that which was denyed Moses in the type Deut; 34, 4. The Canaan above, ‘the Land that is afar off, the rest that remaineth for the People of God. I have caused thee to see it with thine eyes, but thou shall not go over thither.’ A sad matter for a ship to perish in the harbour, for a man to go to Hell as it were in sight of Heaven: for a Ruler at once to be robbed of his Soul and his Authority, who can sufficiently bewail his misery? I say this happened Moses in the type; for that he is already possest in Glory is manifest from Heb. 11. and Luke 13, 28. 2. Of Solomons fate, That by their Apostacy and transgression they leave not the World to dispute their salvation; as Papists and Armimans make him an instance of the final Apostacy of Saints; though they fail in probation and fall short of their Enterprise. It were the wisdom of the Ruler by his unquestioanble Goodness to put to silence evil speakers. 3. of the fate of Joash, [Page] who for his Apostacy, ingratitude, and trespass, was taken away in a hurry with terrour and misery 2. Chron; 24, 23. and foreward. They who are bold to sport with Eternity would bewar that time bear not witness of their folly. 4. Of Davids calamity; That they entail not a Judgment to their house and posterity; ‘The sword shall not depart from thy house. I the Lord thy God am a jealous God visiting the iniquities of the Fathers upon the Children, to the third and fourth generation.’ Manasseh is a witness how much hereditary misery may come upon posterity for the sins of Rulers. 5. Of Ieroboams memory; That he bear not the brand of infamy with posterity, who [...]ade Israel to sin. And this inviteth me to another view.

The 6th view of these words obviously presenteth the Memoire of the Ruler: And, being recorded as a part of the History, giveth this friendly and pertinent warning to all in Authority, That they would really be such as willingly they would suffer themselves by History to be represented to the World and to posterity: and that with Iob they may say Chap. 31, 35. ‘O that mine Adversary had written a Book! &c, ’ Prov. 22, 1.‘A good Name is rather to be chosen than great Riches, and loving favour rather than silver and gold:’ And the Apostle recommendeth to all, ‘Whatsoever things are honest, whatsoever things are of good report.’ Cicero pro Archia excellently saieth: [...]rahimur omnes Laudis studio: & optimus quisque maxime gloria ducitur. And Tiberins in Tacitus Lib. 4. [Page] Annal: bringeth this so near, that in a manner he impropriateth it to the Ruler; Ad ea Tiberius Cateris morta thus in eo stare consilia, quid sibi conducer [...] putent: Principum diversam esse sortem quibus pracipu [...] rerum ad samam dirigenda. So that all men in their measure, good men more, and Rulers who should be the best men, most and chiefly are governed by regard to their fame and Memory. And this is their study: though, if so their fate be, to do well and be ill spoken of, is no less Princely: according to the saying vented by Antisthenes, used by Alexander, and imitated by the Emperour Marcu [...] Aurelius Antoninus the Philosopher. The Ruler would seriously remember, That the World will not die with him: and that there will be men to speak and write when he shall not be found to answer: That fear and flattery the two abusers [...] living Rulers, like enraged Cowards (nam timidissimum quod que est idem crudelissimum) turn the most insolent avengers, and sarcastick insulters over the Dead that bite not. Let the fates of Sejanus that great Minion, of Tiberius his master, of Domitian, and generally all wicked Emperours and Rulers be witnesses with a warning. Tacitus that great state Historian, and the Rulers Author, against whom nothing can be excepted, in the entry of his History tells us, That the acts and affairs of Tiberius, Ca [...]us, Clandius and Nero, while they flourished were falsly represented by fear; but after they fell, were sett off with fresh hatred. If the voice of a flattering, fearful, interessed discontented, changeable multitude be rejected as partial, or sleighted as [Page] unsufficient, whose mouths not withstanding it were [...]ter they were stopped; yet the Ruler would [...]ell consider what he leaves a Tacitus, an imparti [...] Author to say, who writes sine ira & s [...]udio, quo [...]m causas procul habet; who can tell him contemtis [...]mae, contemni virtutes. But lastly the Ruler above all [...]ould consider. what he deserves at the hands of [...]od that cannot lie, who deceiveth not nor is de [...]ived, the faithfull witness, the soveraign Ruler [...] fame, unerring giver of names, and just dispen [...] of honours, who hath testified 1 Sam; 2, 30. Them that honour me, I will honour, and they that despise me shall be lightly esteemed: And [...]ov. 10. 7. ‘The memory of the just is blessed, but the memory of the wicked shall rot.’ That [...]uler hath given a desirable subject for History, and erected a fair and enduring Monument for his memory, who can say with Nehemiah, Remember [...]e O my God for good, according to all that I have one for this People, and for the house of my God: for [...]sal. 112, 6. The righteous shall be in everlasting remembrance; and ver. 9. his righteousness endureth for [...]ver, his horn shall be exalted with honour.

FINIS.

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§

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[Page] GRAPES IN THE Wilderness: OR A Discourse fitted to all Times, Treating 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.

[Page]

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: [Page] 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 [Page] 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 [Page] 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 Atheists, and obstinate [Page] unbelievers who are habitually dissafected to the word of God: nor yet to mention the willful groundless fits of pettish distempers in Saints, who often times do even take up at their foot groundless and needless pleaes and discouraging apprehensions which they cannot so easily lay down again Psal. 42, 5, Why art thou cast down O my soul, and why art thou disquieted in me? Psal. 77. 2. My sore ran in the night and ceased not, my soul refused to be comforted. To pass these, I say, as bearing no direct impeachment of the abovesaid commendation of the absolute sufficiency of the word of God to answer all cases; There are three Things that in a time of tentation, in an hour and power of darkness do readily concurr to diminish the Saints respects to the word of God. The first is, that their case seems odd, unparalleled, and unpracticable in Scripture: they find no case equal with theirs in all respects that hath been cured. 2 In their weakness they thereupon conclude that their case is really hopless and irremedable. But 3 The saddest of all is, that they find the word not only silent for them, but to speak directly and aloud against them, as they think, smiting, hewing and hammering them, with sad and heavy threatnings and intimations of determined wrath rejection and ruine to come upon them from the Lord. In all these they err, not knowing the Scriptures, But that yet for all this there is hope, and that the Scriptures are not to be casten out with as unkind and uncomfortable Companions in such cases, Let these things be considered for vindication of the Scriptures to Souls thus exercised.

[Page] And 1. Be it granted as the truth is, that a Souls case may be such for Circumstances, that the Scriptures mention none Parallel with it in all points to have been cured (the same is all along to be understood respectivly of Churches and Nations as of particular persons) yet I am confidently perswaded, that there is no case now incident to any whether Nation, Church, or Person, but the Scripture holdeth forth some either, as evil or worse, whether for sin or suffering that have been helped. There hath no temptation taken you (sayes the Apostle 1 Cor. 10 13) but such as is common to man. Is thy case sinful? behold the Scripture tells us, that he obtained mercy who once a day thought himself the chief of sinners. 1 Timoth. 1, 15. And that as an exquisite and rare piece of mercy is set forth in the Gospel, for a pattern to all those who should afterwards believe in Christ to life everlasting. Christ loves to have sinners change and for that he puteth forth his pattern, as Merchants do their samplers of Rich Wares: and sure he hath since that time put off many such pieces, and yet the pattern stands forth shewing that their is more, abundance to serve all that have need. To say nothing of Paul's sin which sure was great enough, nor of many who since his time may have thought themselves the chief of sinners as well as he did (where I think I see a kind of strife among mercies Clients who shall be most beholding to free Mercy and free Grace) This pattern makes it fully certain that there is mercy for the chief of sinners be who he will, and that he, whosoever he [Page] that supposes himself the chief of sinners, is [...]ot thereby warranted to despair of mercy; but rather to plead the greatest interest of necessity, and to look upon himself as the fittest subject for the Lord, wherein to display his Glory. Is thy Case afflicted? And thy sufferings extraordinary? See Job's desperate Case, see Heman's distracted Case, see that Case of the Church in the Lamentations, in whose Case there is hope, though it had not been done under the whole Heaven as had [...]een done to Jerusalem. Look to the cloud of Witnesses. Look to Jesus Heb. 11. and 12. Chapters.

But here is the great Case of the troubled Soul, Cleanly sufferings for the Exercise of my Grace, [...] Job's, or for the testimony of Truth and a [...]ood Conscience, as those of all the Witnesses and Martyrs, I could well bear: In these respects, I [...]ount it all joy to fall into diverse temptations, and could count it my Honour and Mercy as well [...] suffer for Christ as to believe in him: I could [...]o with such sufferings as Job would have done with his Adversaries Books; I could take them upon my shoulder, and bind them as a Crowne to me, and as a Prince would I go near unto him; [...]ut Alas! I suffer with an evil Conscience, my afflictions are to me the punishment of my ini [...]uity, and the fruits of my folly. This case indeed, if any, requireth the Tongue of the learned, and a word in season to the Soul that is weary of [...]; And if the word of God help me not here, I have lost the Cause, and come short of my Accounts. But there is hope in Israel also concerning [Page] this thing. Ezra. 10. 2. And I find the Scripture clear in these particulars concerning this case

1. I find indeed a great odds betwixt cleanly suffering for righteousness, and suffering meerly for i [...] doing. The one is a thing thank-worthy, and Glorifying of God in the highest manner actively the other is not thank-worthy, but is the mans misery. In the one a man hath a good Conscience and joy therefrom: in the other a man hath an i [...] Conscience, with terrour and sorrow proceeding therefrom. The one gives a man good confidence of assistance, and of the spirit of Glory and of God to rest upon him: the other makes a man despon [...] and droop. The one stops, the other opens the mouths of wicked men. Therefore sayes Peter. Pet. 3, 17. It is better if the will of God be so, t [...] ye suffer for well doing, than for evil doing.

2ly It is clear that we ought to bear such Afflictions with the more patience, Micah 7, 9. I will be [...] the indignation of the Lord, because I have finned again him. Nor ought any living man to complain who suffers meerly for the punishment of his iniquity. La [...] 3, 39. and if he must complain let him complain to God, and bemoan his case in quietness to him▪ It is far better for men to bear their yoke quieth and sit alone, than to pine away in their iniquity Mourning one to another whilst they do not [...] to the Lord. Too much whining and complaining to men will be found Labour which profitet not, try it who will. But as a man would complain to God. so he would beware to complain of God: he would leave his complaint upon him [Page] self. Job 10, 1. and lay the blame of his afflictions home upon himself. Psal 38. 5. My folly makes is so.

3. It is clear from the whole History of the Scriptures, that most of all the Saints Afflictions, whether conjunctly in the Body of a Church or Nation, or severally in their own persons particularly, have been the chastizments of their iniquities and the Rods of men, that is, such corrections as men use upon misdemeaning Children: I find this true of publik Affliction of a whole Church or Nation.

4, It is clear, that the Lords Rods, whether publick or personal upon his sinful People, [...]ow from love in the fountain, are mixed with [...]ove in their course, and run forth into love in the [...]ssue. If this seem strange to any, let him remember, that he who spareth his Rod, hateth his Child [...]ut he that chasteneth him betimes delivereth his [...]oul. Gods thoughts concerning his People are thoughts of peace and not of evil, to give them an expected end. Jer. 29. 11. And in the midst of wrath he will remember mercy, Habbac, 3. 2. Gods love to his People is very consistent with anger, though that be even servent to the Degree of wrath, but not with hatred; and hatred, not anger, is lov's opposite: an angry love is ofttimes most profitable. Heb. 12. 10. Let none therefore be so weak and Child-witted as to eonclude, I am sharply scourged, and sore smitten for my folly, herefore my Father hath cast me off and cares not for me. And yet we find Affliction, that makth a wise man mad, raising such apprehensions oft [...]s in the wise heart of strong David. I do [Page] not here speak how the Lord causeth his People to pass under the rod, and bringeth them within the bond of the Covenant Ezek. 20, 37. and how he chooses them in the furnace of Affliction Isai 48. 10. and that was an Affliction for sin and sadly deserved Rod: And yet the Lord when he would pick out a piece of the finest mettal, goes neither to Coffer nor Cup-board, where the glistering of Peace and posterity dazle the eyes of undescreet behold ers; but he goes to the smoak and Soot of the furnace, and there he pitcheth upon the rare [...] Saints of the last refine: The Lord goeth down to the Land of Affliction and to the house of Bondage to visit his People, and there he falls in love with them, there he wooes them, and there he wedds them in their mourning Garments: For the get not the oil of joy nor the Garment of Praise till the second day of the Marriage, and then the [...] rise from the Dust and shine, their light cometh and the Glory of the Lord ariseth upon them. See Isai 48. 10. cited, Hos. 2, 14. and foreward. Isai 61. 3. and 60. 1. In fine, the Scripture is full o [...] rare and satisfactory Expressions of Gods love to his People, even under sufferings which their own wickedness hath procured, whereof it will apper tain to speak more particularly in the sequel of ou [...] ensuing Discourse.

5thly It is clear from Scripture, that there is difference to be put betwixt sin procuring and bringing on Sufferings and bitter Afflictions, and sin discovered in and by suffering. Let God ca [...] a Holy Iob in the furnace, and it will discover [Page] scum, that will cause him say, My Transgressions are infinit, And yet the Lord himself sustains Iob's Plea, that it was not for sin that he was pursuing him.

6. It is clear that there is a great difference often times betwixt the Righteousness of God, and the Righteousness of Men Afflicting his People: as we see frequently in David's Cases. Yea I find an excellent, rare, comfortable Dispensation of God to his People, that he will sometimes scourge them with the Golden Rod of Martyrdom, and correct their faults in an Honourable way, and chastile them soundly, and yet never let the World know, what is betwixt him and them. The Lord loves not to proclaim and blaze the bemoaned faults of his People, nor to make them Odious to the World which hath a bad enough Opinion of them alwayes: But if I must correct my Child saith he, I will stay till the World and he fall out in some point of Conscience, in Faith or manners, wherefore he must suffer, and then in my Gracious Wisdom, I will shew a rare Conjunction or meeting of these three Planets in one house. 1. The correction of my Child. 2. His Glory, and 3. His acceptable Duty; and I will let him earn a reward of thanks and Glory in that very suffering wherein I shall visit his iniquities, and he shall give Testimony for me. God can go many Earauds at once, and sold up many Projects in one piece of Providence: the Lord will finish the whole work and cut it short in Righteousness, because a short work will the Lord make upon the earth. Rom. 9. 28. The [Page] Lord is good at dispatches. If the Question be then, whether God will ever Honour a Man with whom he hath a Controversie, to suffer for Righteousness? I Answer, Yes, and I confess I should hardly have been of that Judgment, if I had not found clear Divine truth going before me in it, comparing the whole tenor of the 38 Psalm with the 20. verse thereof: where at once the Psalmist is suffering from men for that which is good, and from God for his foolishness and iniquity. Verses 4, 5, and 18. Here it is fit to remember Luther's seasonable warning, that when David in his Prayers speaketh of his Righteousness, we would refer it to its true correlative, to wit, towards men his enemies he was Righteous; but towards God that is his Language, Be merciful to me O God, be merciful to me, in the multitude of thy tender mercies blot out my iniquities Psal. 51. The accuser of Gods Children will be ready to carry ill reports betwixt him and them, and to keep up an ill understanding betwixt them, if he can, and in times of suffering for their Duty he will not be idle: he will tell them a thousand Stories of their own sins, to weaken their hands and cause them believe, that God will never accept service of them, but that they shall come foul off with all their fair Essayes. Ye have heard of Gods Gracious Wisdom, and now these are the Devil's malicious wyles; but a Syllogism or Argument framed of one premise of Gods, and another of the Devil's, will never infer a Conclusion of Faith, and that can claime [...]iducial assent. Wherefore in such a mixed [Page] case, (which I desire may be remembred to be every caseable) let a man freely declare his iniquity [...] God and be sorry for his sin, Psal: 38. 18. Let him repent and mean himself to God, who (as I have said) loves to keep his People's Counsel and to keep their faults sub sigillo confessionis and under the rose, that is, he will be to them a good Secretary, but [...]t them cleave to that which is good, and incourage themselves in a good matter, and beware of failing in present Duty in a discourageing sense of former iniquities: for one fault will never [...]end another, and yet that is even the best method that Satan useth to offer in such cases: But the Lord, that hath chosen Ierusalem, rebuke him, for troubling his poor afflicted People, who are as [...]rands plukt out of the fire. I have insisted upon his case, because of it self it is a weighty deserving one; and I have not seen any who hath directly spoken to it, but one who dispatcheth it to good purpose in a word. It is worthy Mr. Scuder in his Christians daily walk, (this book was by famous Mr. Alexander Henderson recommended and gifted as a vade mecum or pocket piece to his [...]riend, at that time a young Gentlman going into [...]rance) where, page 263 he speaketh thus. ‘You will say, if you did bear Afflictions for Christ, then you could think and expect well of it; but you oftimes suffer Affliction justly for your sin. I Answer (saith he, for he had been speaking of that Scripture, 2 Cor. 4. 17, 18) though this place principally point at Martyrdom and suffering for Christs cause; yet it is all one in your case [Page] if you will bear Afflictions patiently for his sake A man may suffer Afflictions for Christ two ways. First when he suffereth for his Religion and for his cause. 2dly when a man suffereth any thing that God layeth on him quietly and for Christs will and commands sake. This Latter is more general than the former, and the former must be comprehended in this Latter: els the former suffering for Christs cause, if it be not in love and obedience for Christs sake, out of Conscience to fulfil his will is nothing: whereas he that endureth patiently endures Affliction for Christ, though he never be put to it to suffer for profession of Christ: and i [...] such an one were put to it, he would readily suffer for Christs cause: and such Afflictions as these thus patiently endured, work also this excellent weight of Glory as well as the other. By these and the like reasonings of faith, you may world your Souls to patience as David and others have done by casting Anchor on God and on his word fixing their stay and hope in God. Let the issue of your reasoning be this, I will wait on God, and yet for all matter of disquietment will praise him who is the health of my countenance and my God.’ Thus Mr. Scudder, and truely none could have spoken more, nor to better purpose in so few words.

And thus have I spoken to Scripture examples of cases Parralleling the weightiest of cases, incident to any man now living. Only be it remembered that cases are as faces, many agree in some things some in many things, none in all things. There is in every mans case something peculiar, aggravating it beyond [Page] that of another man, and (as the Heart knows its own grief) every man knows best the plague of his own Heart; but he knows not, at least feels not his Neighbours sores: Hence every one judgeth his own case worst of all, it may be the best is bad enough, and yet the worstis not so bad but it may be better.

In the second place, for Vindication of the Scriptures from the foresaid disheartning prejudices, I shall lay down this very self-ground whereupon the querulous Soul doth walk, though with a halting foot. That those Cases are hopeful and cureable that are paralleled and practicable in Scripture, that is to say, That such whereof the Scripture gives account, have been either hopeful and curable, or actually have been cured and helped. And thus I reason, è converso, or by exchange. That case is hopeful and curable which is paralleled and practicable: But such is thy case, it hath a match in Scripture, and therefore curable. That is Paralleled and hath a match in Scripture I prove thus: A case concluded hopeless hath a match in Scripture: But such is thy case, thou concludes it hopeless: And therefore it hath a match in Scripture. That a case concluded hopeless hath a match in Scripture, it is clear, in that the Lord finds fault with those in Ieremiah, that said their was no hope, and assures them there is hope; if they will return and repent. It is clear likewise from the Churches case in Isaiah, who said her judgment was passed over of the Lord, and for that is taxed, that she spoke unreasonably. Likewise from David's case in the Psalms, that said, He was cut off from God's presence, and yet he [Page] found heart to look again to God, and to cry to him and was heard, notwithstanding his former peremptoriness: Likewise from the case of the Church, or Ieremiah for the Church in the Lamentations, who with one breath said, My hope and my strength is perished from the Lord, and at the next breath could say, This I call to mind, therefore have I hope. And thereupon hath left a general experimental instruction to all others, That it is good that a man should both hope and quietly wait for the salvation of the Lord, Lament. 3. 26.

But in the third place, The Soul affected is to be advertised and put in mind, that it is an error and weakness to think that matchless and unparalleled cases, are therefore hopless and uncureable: For it is to be considered, that Scripture instances and examples of parallel matching cases, are neither the only, nor compleat, nor principal ground of curing and resolving cases: For some cases were the first of their kind, and so could have no precedent, nor yet practicable example: And yet in that case, according to this crazie principle, That no unparalleled Case is curable, the very fixed examples and choice copies of curable cases should themselves have remained uncurable, as having no precedent nor example: but the only square and compleat ground of curing all cases, is the whole Scripture, whereof examples are but a small part, and that too, but as the illuminating colours, and not the substantial lineaments thereof: For exempla illustrant, examples do but enlighten things, and all that an example can do, is to show that such a case is [Page] practicable, and potentially curable: But it doth not, it cannot actually cure it. Wherefore the principal, yea proper ground of resolving and curing all cases, are the universal fundamental truths of the Gospel, the knowledge of God and Christ, and of God in Christ according to the Gospel, whereof the Covenant of Grace is the sum and text; and this David knew right well 2 Sam. 23. 5. This Covenant will mend all the holes of the believers house, and compleatly fit every case he can be in: Till the foundations be destroyed it is never time to ask, what can the Righteous do? Psal. 11. 3. But so long as there is a God in Heaven that doth wonders, so long as Christ is all, and in all, and [...]o long as Gods Covenant with his Saints endures, which shall be while Sun and Moon endure, and longer too, For his Covenant shall live to lay its hands upon those two shining Eyes of this corruptible World that is passing and posting off daily, and which now (like the first Covenant, Heb. 8. 13.) decaying and waxing old, is ready to evanish and die; So long (I say) as these foundations stand sure, the righteous, in every case may still know what to do: For upon these shall Mercy be built, and Faithfulness established in the very Heavens, Psal. 89. 2. I shall illustrate this consideration with the case of Relapses, a case right perplexing to exercised Spirits, and wherein they find the Scripture sparing of examples, at least of frequent relapses into the same fault, which, makes them apprehend there is no hope. These I write, not that any should sin (and sure for that very cause, the Spirit of God in Wisdom [Page] hath beeen more sparing of such examples) [...] if any man have sinned and relapsed often into sin, Let him remember. 1. Christ's Seventy times Seven times, Matth 18, 22. And withall, that as far as Heaven is above the earth, so far are his wayes above our wayes, and his thoughts above ours. Isai. 55. 9. Let him remember. 2, The indefinit promises Ezek 18. 27. and the like, That when and what time soever a sinner shall repent, he shall find mercy, 3. Let him remember chiefly, the blood of Christ that cleanseth us from all sin. 1 Iohn 1; 7. And 4thly if he must have examples, Let him read the History of Israel's relapses in the book of Iudges, Notwithstanding which, the Lord as often as he heard their penitent cryes, returned, and Repented, and sent them Saviours. And let him read a notable place Psalm 78. 38. 40. In the 38 verse, many a time he delivered them, and forgave them: but how many times did he that in the 40. verse, how many a time did they provoke him? Even as often as they provoked him, a [...] often he forgave them: And when any man shall tell me precisely how often they provoked him, I shall then tell him peremptorly how often he forgave them. A simple Soul may possibly think to prevail with God at a time, by pleading thus after the manner of men: Help me O Lord this once, and pardon my sin, and I shall never trouble thy Majesty again. I apprehend such are sometimes the thoughts of some. But when Heaven and earth shall be measured in one line, when God shall be as man or as the son of man, when his ways shall [Page] be as our ways, and his thoughts as our thoughts; when I shall see the man that shall not be beholding to mercy, Or the day wherein we ought not to Pray, forgive us our debts, or the time when it shall be lawful to limit the Holy one of Israel, then shall I think that a convenient Argument: But if I understand the Gospel, it might be more beseeming God and his Grace in the Gospel, to plead after this manner; O Lord be gracious to me and forgive me this once; And if ever I need, I shall come to thee again. Providing always that the Grace of God be not turned into wantonness, nor this our liberty used for an occasion to sin.

Now for confirmation of what hath been said in this consideration, I shall apply my self briefly to two places of Scripture. The first is Psal 22, 7. where I observe these things from the whole tenor of the Psalm. 1. A saint's case may be right odd, and in many things without a match, but I am a worme and no man, a reproach of men &c. 2. I see in afflicted Saints a strong inclination to aggrege their own case, and to reason themselves out of case, with a sort of pleasure, verse 4. Our Fathers trusted in thee, and thou deliveredst them; but I am not like other men, I am a worme and no man, the very language of dejected Spirits to this day. 3. I see, that when they have reasoned themselves never so far out of account, beyond all example or match of case Parrallel, there is yet some further ground, for the faith of the desolate Soul to travel upon, in its search for discoveries of light and comfort, for we see how he goes on complaining, [Page] searching, believeing, and Praying till he arrives at Praise, which ever lyes at the far end of the darkest Wilderness that a Saint can go thorow: for when a Saint is in the thickest darkness and under the greatest damps, there is still aliquid ultra, something before them; and that is, ‘light for the righteous, and joy for the upright in heart.’ 4. I see that a humble well tamed Soul will stoop right low to lift up such grounds of hope and incouragement, as to a Soul that is lifted up might seem but slender and mean: thou tookest me from my mothers belly, and caused me to hope upon the breasts. A humble faith will winn its meat amongst other folks feet, and when all examples fail such, they will find an example in themselves furnishing them with matter of hope. 5. I see there may be extant signal and manifest evidences of Gods kindness to his People in former times, and in cases as pressing as the present, the Memory whereof, for a long time may be darkned with the prevailing sense of incumbent pressures. verse 21. save me from the Lyons mouth, for thou hast heard me from the horns of the unicorns. 6. Though all Parallels and matching examples of other mens cases fail a Saint; yet to him it is sufficient ground of Faith and matter of Praise, that his own case hath been helped, when once it hath been as ill as now it is, thou hast heard me from the horns of the unicorns; and therefore I will declare thy name amongst my brethren, in the midst of the Congregation will I praise thee. 7. If there, must be examples of leading cases, if so I may call them, then some must be the [Page] example by being first in that case? And thus oftentimes, he that finds no Parallel before him, leaves one behind him: And indeed we should be as well content, if so the will of God be, to be examples to others of suffering affliction and enduring tentations, as to have examples of others, Therefore sayes he, verse 27. All the ends of the World shall remember this, and in the last verse, They shall declare to the people that shall be to come, that he hath done this.

The 2d place of Scripture I direct my thoughts to is Iob. 5. 8, 9. Iob's case was clearly unparallel'd and absolutly matchless: And sayes Eliphaz the Temanite, I would seek unto God, and unto God would I commit my cause. And that he might do that upon good ground, he shewes in the 9 verse, for (sayes he) God doth great things. Why, sayes the Soul, mine is a great case, then he doth great things; Why, I know what he doth: No, neither thou nor all the World knows that, nor can find it out for he doth unsearchable things. Whether that he is a God that cannot be known, be a greater mercy. or that he is an unknown God be to us a greater misery, is that which I know not: but this I know well, that more of the knowledge of God, and larger thoughts of him would loose many a knot, and answer many a perplexing case, to his People. Yea, but sayes the Soul, it shall be a wonder, a very miracle if ever my case mend; Why, then sayes Eliphaz, he doth marvelous things. Yea but God's wonders are not his every-dayes work; but they are a few rare pieces of his kindness shewed to [Page] eminent Saints, and great favourities, And we are not obliged to expect wonders: Yet, I hope you are obliged to believe Gods word, that he doth such things, and those too without number; and you are obliged to obey Gods voice, to seek unto him, and unto him to commit your cause, and you are obliged to give God his own latitude, and as well not to limit him if he will do wonders, as not to tempt him to wait for wonders: And Psal. 88. 10. wilt thou shew wonders to the dead? makes it clear, that God will turn the course of nature upside down, and make the World Reel as we see Psal. 18. at length, And will do wonders to purpose, that even the dead shall be witnesses of, before that his beloved be not delivered. Now to descend into the particular grounds of the cures of Saints cases, were to go through all the Attributes of God, all the offices of Christ, all the promises of the Gospel, and Articles of the Covenant of Grace, which are the substantial Lincaments of that well contrived piece the Word of God, which is so well illumnated with the lively colours of examples sufficient, and those so well mixed and so justly distinguished, one having what another wants, and the other having what it wanted, and wanting what it had, that it speaks the finger of God to have done it, and leaves a defiance to nature and Art once to come near it.

In the Fourth place I offer this to be considered by the Soul distempered, that is like to fall unkind with the Word of God, thorow an apprehension. That all the threatnings of the Word are directly against [Page] it. That all the most peremptory and seere threatnings of the Word are to be understood and qualified with the exception of Repentance. This is clear, 1. from Christs express Word. Luke 13. 3. 5. except ye repent ye shall all perish, [...] from the account of events wherein we see [...]at the most peremptory threatnings have been [...]iverted, and their execution prevented by Repentance: witness, with many others, the cases of Hezekiah and the Ninevits. 3. From the exhortations and Expostulations annexed to [...]reatnings, with a Solemn Declaration of the [...]ords Gracious dislike of mens Misery, whereof [...]e Scripture is full. In a word, the humble peni [...]nt is worse Feared, than hurt with threatnings. And even as a plentiful rain quenches thunders, alwayes the violence of Storms and Tempests, and [...]oth tempers and calms the Air; So the Tears of [...]odly Repentance, compose the Thunder-and [...]eather-beaten Soul that is tossed with the Tem [...]ests of Thundering threatnings. In the 32, Psalm, [...]ere was a great Storme in Davia's Conscience. He [...]ared all day long; &c. But a free work of sincere repentance Calmes all, and leavs the Soul quiet [...]d serene: David takes a House upon his head, refuges himself in God by faith, and then let it [...]t the unhappiest, Thou art my hiding place, thou [...]t preserve me from trouble, thou shalt compass [...]e about with Songs of deliverance Selah. Verse 7. By this time, I hope, it doth in some measure [...]pear, that the Scriptures are not wanting, in the performance of all offices of kindness, that can [Page] Rationally be required in the most unpromising cases: And that they are much to be blamed who upon any of the foresaid pretences would pick quarrel against the Scriptures. But such deal not fairly neither are their wayes equal: and I may we say to them, is this your kindness to your freind sure the Scriptures have not deserved any such service of your hands.

Now to the Soul that would keep See Grenhams directions for reading the Scriptures. up kindness with the Scriptures, and so would be mighty in the Scriptures I leave these Directions in sh [...] words.

1. Acquaint thy self with the whole Scripture and all Scripture both in its letter and meaning for that is to know the Scriptures: Otherway it is but an unknown Tongue to him that is [...]naquainted either with the phrase or meaning of i [...] The Soul that is thus acquainted with all Scriptures, if one Scripture bind it, another will loose i [...] if one wound it, another will heal it: if one ca [...] it down, another will comfort it.

2. Be a careful keeper of the word of God i [...] practice. David felt, and every Soul that had their Senses exercised will feel their Affection to and proficiency in the Scriptures grow according to their practice of the Scriptures. Psal. 1: 9. 5 This I had because I kept thy Precepts, And Christ teacheth plainly, that he that is a doer of the will of God, is fairest to know the Doctrine that is of God. I know no such way to be a good Scholar, as to be a good Christian.

[Page] 3. Intertain the Spirit of God, if you would [...]ave either comfort or profit of the word: Isai 59, 1. the Spirit and the Word are promised together: [...]ohn 6. 63. Christ tells us that his Words are spirit [...]d life. 1 Cor. 2, 10. and foreward, it is the Spirit that doth all by the Word: and 1. Iohn 2, 27. [...] is the anointing that teacheth all things. One [...]yes well of Paul's Epistles that no man can understand them without Paul's Spirit: And so may be [...]id of all Scripture. Sight is as needful as light, [...]s blind men might judge of Colours: And if the [...]pirit were not as needful as the Word of Faith, [...]en blind sense and hasty unbelief would not and to say that all men are Lyars, and that God's Truth failes for ever. The material Doctrines [...]nd objective Revelations of the Word and Spirit [...]e ever the same: And a Spirit clashing with the Word, is surely a Ghost and an evil Spirit. But [...]e Word and Spirit in the conveyance and deliver of the self-same Revelations, are oftimes sepa [...]t in their influences: for sometimes the Word [...]mes alone without the Spirit to those who have [...]es and see not. &c. Sometimes again the Spirit [...]mes with a discovery of the same Truth that in the Word without the help of the Word, as Infants, deaf Persons, and even others at age [...]d having the use of their ears; but being not [...]ell versed in the Scriptures, yet desiring to how and do the will of God, are oftimes, no [...]oubt, by a secret immediate instinct of the Spirit, God, without the actual remembrance and [...]lp of the Word of God, taught and instructed [Page] acccording to the Word: for God leads the blind by a way that they know not. And the Apostle 1 Pet: 3. 1. tells us, that some men at age, by good example may be won without the Word Why then may not the Spirit of God do, what the example of a Christian woman can do? But that it concerns all that would converse comfortable with the Scriptures, to call the Spirit of God to their assistance is manifest from this, That ther [...] are many, and those the most concerning Questions, that fall under a Christians Cognition to be resolved according to the Word of God, which are determinable only by the Spirit of God: eve [...] all these that may most desevedly be called to things of a man, which none knows, and therefore cannot competently judge of, but the Spirit of God that knoweth all things, and the Spirit the man, and that not either without a special presence and assistance of the Spirit of God: Nay you should conveen about these Questions a Council or General Assembly, of the learnedst Doctor or ablest Divines in Christendome, they could no [...] define them: Such are the Questions of a Man [...] personal interest in God, and his state toward God whether a man have the Spirit and be born of God and the like. They may give evidences of the [...] things in the general, and indefinitly, which ma [...] be as media to conclud upon, and which they ma [...] frame into universal propositions, that he who ha [...] these evidences is of God &c. But to subsume those propositions, and from these premisses to conclude particularly, belongs only to the Spirit [Page] of God witnessing with our Spirits that we are [...]e Children of God: for by the Spirit we know [...]e things that are freely given us of God. The [...]ke is to be said of many particular matters of fact [...]hat concern a man. I instance in one, but it is a [...]ain on. The nature of the sin against the Holy Ghost, I find the best advised Divines very warry as they have Reason) to determine in: and yet [...]ore awar of personal application of their determinationss, because of latent circumstances impossible to be infallibly reached and discerned by any [...]an in his neighbour. Now whether is my sin against the Holy Ghost? is a Question so puzling and perplexing oftimes (some know what I [...]y) even to such as are dear to God, that it passes [...]e reach of all created wisdom to ridd their doubt. [...]nd let me say only by the way, there is no more compendious method in the World, to draw or [...]ther to drive a man to the sin against the Holy [...]host, than the apprehension that he hath already [...]nned that sin: for that apprehension renders him [...]esperat, and what will not a desperat man do? O cunning Devil! But O wiser God! that gives sub [...]lty to the simple, and makes them able to stand against the wyles of Satan. But how is the Question ridd? I answer, the Spirit of God rids it thus, according to the Scripture: That surely is not the sin against the Holy Ghost, whereof a man repenteth. Now when the Soul is at its wits end, [...]nd ready to sink, the Spirit of God sendeth such loose, into the Soul of the sinner, of Godly sorrow unto repentance, for that sin whereof he was [Page] so jealous, and the Soul of him so joyes in hi [...] sorrow, and sorrows with his joy (de peccato [...] let, & de dolore gaudet) that he cannot be satisfyed nor get his fill of that Godly sorrow, which is so warme with love, and so wet with tears, tha [...] except a man that is wet to the Skin should de [...] that he has gotten the showre, he cannot deny b [...] he repents of that sin: And than sure he is not [...] sinner against the Holy Ghost, For it is impossible to renew such an one to Repentance. I do no [...] here mean, that only an overflowing power of Repentance, such as I have spoken of, is a cure [...] the case: no; for the very desire of Repentance vindicats a man from any fear of this sin, (because a sinner against the Holy Ghost, so sins and so delights to sin that sin, that he would not do other wise, if it were in his choise.) But when the Soul's perplexities about this question are over whelming, then it is fit that they be cured wi [...] this measure of Repentance that is so overflowing I marked before, and I mind it again, as goo [...] Showrs calme and clear the Air, so, much Repentance it clears many doubts, resolves many Cases, ridds the Soul from many perplexities, and settles it in a sweet calme and serenity.

The Fourth Direction I give to those th [...] would keep so in with the Scriptures, as to ma [...] use of them with comfort and profit is this, th [...] they despise not the Discipline of tentations. Book learned Christians and Divines are not the be Scholars: but they that would be taught the mysteries and Acroamaticks of Religion and Divinity [Page] must be Luther's Condisciples; and he was bred at the School of Tentations: he confessed, that his tentations had learned him more of the Gospel than all his books had done. This School of tentations is of an old erection: and (not to speak of others) here our Lord Jesus took all his Degrees. Hence he was commenced Master of experiences, and Doctor universal in all cases: for in that he suffered being tempted, he is able also to help those that are tempted: and in all things he was tempted as we are, that he might succour them that are tempted. Heb. 2. 17, 18. and 4, 15. And as his temptations accomplished him highly, for the rest of his Mediatory Work, so particularly and especially for the Ministery: these were his Tryalls for the Ministery, Matth. 4. at the beginning, he is tempted, and in the 17 verse, from that time Iesus began to Preach. Wherefore let Ministers remember, that if they be tempted, the Lord is giving them the highest point of breeding for their imployment. But blessed is the man that endureth temptation (or bides out the Tryal) for when he is tryed, he shall receive the Crown of life which the Lord hath promised to them that love him. James 1, 12. Now having thus spoken at length to the Commendation of Scripture what excellent uses it serves to in all cases, and what kind Offices it performes to the People of God in every condition, Let us for Conclusion behold how it shewes to us the kindness of the Lord, in that Iethro-like it comes to visit [...]s in the Wilderness; And let us hearken what it till say to us there: For there we are.

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[Page] Text Hosea 2. 14.‘Therefore behold, I will allure her and bring her into the Wilderness, and speak comfortably unto her.’

INTRODUCTION.

WE have in the contexture of this Chapter, a solemn confirmation of three great Truths, that are noted in the Scripture of Truth.

1. That the Lord will not cast off his People, nor forsake his Inheritance, Psal. 94. 14. Which general assertion it will be fit to clear in these particular Propositions. 1. God will never cast off the universal Church, nor leave himself destitute of a People upon the Earth, who may owne him and his Truth, and may hold forth the Word of Life, shining [...]s Lights in the World, being blameless and [...]armless in the midst of a crooked and perverse generation. Thus in our Creed, We believe a Church [Page] Universal, which sometimes is cloathed in Scarlet, and sometime again is set upon the Dunghill: Sometimes is courted of the multitude in the City, and sometimes is persecuted and driven to the Wilderness: Sometimes is more visible and glorious, in the incorporat Societies of National Churches, sometimes more latent and obscure in some few single persons scattered up and down in the World; who, it may be, in their time, are as little observed by the World, as the seven thousand true Worshipers were by Elias in his time. There is a time, Prov. 28. 12. when a man is hidden: And the Lord in the worst of times hath his hidden ones, Psal. 83. 3. And when judgement returns unto righteousness, all the upright in Heart will follow after it, Psal. 94. 15.

2. God may utterly reject and totally cast off the visible Body of a particular Church: Witness the Church of the Jews at this day, and the seven famous Churches of Asia.

3. God may sententially reject his People by Threatnings, when he doth it not, nor minds to do it eventually and effectually in his Dispensations. God may list up his Hand against his People to overthrow them, and he may say by his threatnings, That he will destroy them, as it is Psal. 106. 23. 26. When yet they are spared: he may frame a Bill of Divorse against his Church but not give it her into her hand, Zeph. 2. 2. The Decree, or the threatning intimating the Decree is one thing, and the bringing forth of the Decree, or the execution of that Threatning is another [Page] thing. Repentance will obtain both a Suspension and Repeal of a Sentence of rejection. In a word, God may cast out with his people, and not cast them off for all that: He may Censure them within doors, when he minds not to put them to the door: The Lord may say; he cannot owne a Whore, and yet he is Married to her: and he threatens to cast off a Whore, that so he may keep still an honest Woman.

4. God may really and effectually cast out his People, when yet he doth not cast them off: A Whore may be put to the door and taken home again, Ier. 3. 1. A Leprous Miriam may be put out of the Camp and taken in again: God may not only say by his threatnings, but seem to confirm it by his Dispensations, that his People are outcasts, and yet He gathers the out-casts of Israel, Psal. 147. 2. The Lord hath oft times in his Dispensations so shewed himself to his People, testifying his Displeasures against them; that even those who were more than common Counsellors with God. and were best acquaint with his wayes have had right sad apprehensions of total off-casting, Ier. 14. 19, Hast thou utterly rejected Judah? Psal. 85, 5, 6. Wilt thou be angry with us for ever? Wilt thou draw out thine anger to all Generations? Wilt thou not revive us again that thy people may rejoyce in thee? And yet in the 9th. verse (and O! if this were the answer for the Mourners and inquirers in Scotland,) his salvation is near them that fear him, that Glory may dwell in our land. So that these are three very different things, 1. Gods casting out with his [Page] People. 2. His casting out his People. And 3. his casting his People off.

5. God may reject one Generation of a Church or Nation, as a Generation of his wrath, and yet his Covenant stand with the same Nation or Church: Witness that Generation with whom the Lord's Spirit was grieved fourty years, and whose Carcases fell in the Wilderness.

6. God may cast off the Incorporation of a Church or Nation, whereof sometimes he reserves a remnant to whom he will be gracious, and with whom he will establish his Covenant, Paul Rom. 11 at the beginning shews, that be with Israel as it will, God will not cast off his own Elect, such as he himself was. And Rom. 9. 27: though a number like the sand of the Sea be destroyed, Yet a remnant shall be saved, as saith Isaiah chap. 1, vers, 9. And that is the grand consolation, when all goes to all, That of all that the Father hath given him, Christ will lose none, Joh. 6. 39. A Son of perdition when he meets with a temptation may go from Christ's very elbow, both to Hell and the Halter at once: 'But however such may be lent to Christ to make use of in a common Service for a time; yet certain it is, that they have never been given to him for Salvation. But yet God is good to Israel. Psal. 73. 1.

But here two distinctions are fit to be remembered, The 1. is Paul's distinction Rom. 9, 6. betwixt Israel and those that are of Israel. Common Professors, Carnal Hypocrites and unbelievers may expect little mercy in a time of publick offcasting of a Church or Nation. The 2d distinction [Page] is Hosea's in this Chapter, betwixt the Children of a Whore and the Children of her Whoredoms. This Whorish Church had lawfully begotten Children Ammi and Ruchamah, to whom the Prophet, who likwise himself was one, and a brother of those Children, is commanded to apply himself, and of these there were few in that time of publick Apostacy. But then in the 4th verse of this Chapter there are the ill begotten Children of her Whoredoms, whose names in the 1 Chapter were called Loammi and Loruchamah, and these were many. The Children of Whoredoms are those who comply in judgment or practice with the common course of a Churches Apostacy, whose Faith and Principles (if they have any) are not the fruit of the immortall seed of the incorrupted Word of God; but of the inventions and Commandments of men, or the delusions and impostures of Satan, which their Adulterous Mother, the Church that so breeds them, (who is damned for that she hath forsaken her first faith) is so fond of. If a Woman be a gaudy, light Person, it may readily render her Children suspected: but if she be an arrand notorious Whore, then it is too likely, and in the case of Religion, it is almost necessary and certain, that si Mater Meretrix, Filia talis erit. If the mother be a Whore, the Daughter will be such also, and so the Proverb shall be fulfilled Ezek. 16. 44. As is the Mother so is the Daughter. Papists breed their Children Papists, and other Folk breed their Children such as they themselves are, and few Children make their Fathers [Page] Religion better: and therefore sad is the case of young ones that fall into corrupt times: and sad is the condition of these times wherein young ones are bred corrupt. There is little appearance, if Soveraign goodness interpose not, that they shall soon be better: Because a person ordinarly persists in those Principles wherewith they have been first possessed by education: for Solomon tells us that whatsoever way a Child is trained up in, he will not depart from it when he is old: and, quo semel est imbutarecens servabit odorem testa diu. A new vessel will keep the first scent long. But moreover there is real ground of fear, that such times shall still grow worse and worse: for evil beginnings have worse proceedings, they 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 [Page] 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 [Page] 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 [Page] her, he lets her want for nothing: And though [...] most shamefully playes the wanton under all [...]at Mercy, yet long he forbears her, and is still [...]ving her, till she begins insolently to reflect up [...] the Lord, and to speak more kindly of her [...]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 [...]ood as his, finds it now time that she be taught, [...]at she can no where do so well as with her own [...]st Husband: And this she must learn in the Wilderness, where he remembers mercy in the midst of [...]rath, and as it were forgets what he had even [...]ow been saying, and from threatning falls a comforting and alluring of her, and there intertains [...]r with the most convincing expressions of Love [...]d Respects. And we may mark especially in [...]e Text proposed, how the Lord loves not to tell [...]s people ill News, and that he desires, in a [...]anner, to tyne his threatnings in the telling, if [...] could be for his Peoples good; or, at least to [...]ll them so cannily and convey them so artificial [...], 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 [...] love and alluring Mercy. I will allure her, and [...]ing her into the Wilderness, and speak comfortably [...]nto her: And when the Lord hath gained his great [...]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 de [...]ares that he will betroath her unto himself for [Page] ever in Faithfulness, and that there shall be [...] thing but inviolable kindness betwixt them in [...] time coming. The Lords Threatnings, Fro [...] and Chastening Rods, are all necessary Mercy advancing the great Mercy of God's People in [...] nearer Injoyment of himself: And that which [...] its own nature, and at sometime is mercy, at [...] nother time to such a person were no mercy, or cruel Mercy, such as are the tender Mercies of [...] wicked. But God will not shew wicked m [...]n Mercies, cruel Mercies to his People. I compare the mercy of God to his People, in all [...] wayes, to a white threed in a Web, [...] ing through many dark colours. A child, or [...] that knows no better, will readily think at eve [...] disappearing of the white, that there is no wh [...] there: But when they look to the inner-side, th [...] find the white appearing there that was interrup [...] and lost, as they thought on the other side. Ev [...] so the mercy of the Lord, which indureth [...] ever to his People, runneth uninteruptedly alon [...] all his dispensations to them; and if they point [...] any black part of the web, and ask, where [...] your white threed now? if they pitch upon a [...] sad dispensation of Providence, and ask, what mercy is here? I will bid them, look to the inner-si [...] for we must not judge by appearance, but we m [...] judge righteous Iudgment. There is a disappeari [...] white threed of mercy on the innerside of all blackest and most afflicting lots of Saints, and [...] any have not the faith to believe this in an h [...] and power of darkness, yet I shall wish them [...] [Page] patience to wait, till they see the white threed [...]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, [...]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 [...]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, [...]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 [...]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 [Page] 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 exe [...] cut the fierceness of his anger, nor return to destroy them; because he is God and not man, Jer. 3, 1. The [...] [Page] say if a man put away his wife, and she go from him and become anothermans, Shall be return unto her again? [...]all not that land be greatly polluted? but thou hast [...]ayed the Harlot with many lovers, yet return again [...]nto me saith the Lord. Now that Gods way with [...]is People, is not the manner of men, warrands them to expect from him things not ordinary: [...]or it was the greatness of his extraordinary kindness to David that made him say so of God: yea [...] warrands them to expect above expectation. Isai. [...]4. 3. Thou didst terrible things that we looked not [...]r. Yea more, it even warrands them to expect above admiration. Zech. 8. 6. If it be marvelous [...] 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 [...]e Lords ways higher than our ways, and his thoughts than our thoughts. This is solemnly confirmed in [...]he Text proposed: where we have such a stupendious strange inference, a Therefore that (considering what hath been last said) all the World cannot [...]ell Wherefore: a Therefore, that if it had been left [...]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 [Page] 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.

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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. [Page] In the close of the former verse, she forgot m [...] saith the Lord: that I cannot suffer, and therefore will allure her, Behold I will allure her. She forgot me and could not tell wherefor, except it was for my indulgence, and that I spilt her with too much kindness; as it is written for my love they are my enemies. And I will pursue her love, and follow her for her heart. I will allure her, and I will tell her wherefore not: Not for your sakes do I this saith the Lord God, be it known unto you; Be ashamed and be confounded for your own wayes, O house of Israel. Ezek. 36, 32. But I will not tell her wherefore, but so it must be: therefore I will allure her, and if my former kindness and indulgence was a fault; (for the Prosperity of fools destroyes them, Prov. 1. 32.) that shall be mended: I will bring her into the Wilderness; For she is so wild that I must tyne her before I win her: I must kill her, before I make her alive: I must loose her, before I find her: I must cast her down before I comfort her; And therefore I will bring her into the Wilderness; and I will speak comfortably unto her. All this we are willed to Behold. Therefore Behold. &c.

In the words then we have these four things distinctly so be considered. 1. The Note of observation Behold. 2, The intimation of the Churches condition, I will bring her into the Wilderness. 3. The Lords great design upon his Church in this and all his Dispensations to her, I will allure her, which rules all the vicissitudes of her divers Lots, as means depending in a due Subordination [Page] upon this high end, whereinto they are [...]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 infe [...]ence, as being received by evidence, of all that [...]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 [Page] 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 [Page] 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 [Page] 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 to it. Prov. 17, 16. I shall not here mention that which is, if not a strange confirmation, yet a clear illustration of the Doctrine; and it is the practice of Saints in Scripture who have been diligent students of all the works of God universally, and particularly of his ways to his People: and some have been such proficient by their observations, that they have been able to leave us a perfect Chronicle, with a diurnal account of events in their time, as the Scripture-Historians; others have searched so deep, by the special assistance of him that searcheth all things, even the deep things of God, that they have been able to frame us certain and everlasting Almanacks of the state of future times; as the Prophets. But to pass these, as being acted and assisted by an extraordinary motion and measure of the Spirit of God, Look we thorow all the Scriptures, how Religious observers of the works of God and his ways whether in general to his People, or to themselves in particular, we find even ordinary Saints and extraordinary persons in their ordinary conversation to have been.

[Page] Now being convinced that it is our concerning Duty to observe diligently the works of God, and his Dispensations to his People: Two great Questions require to be answered for our further satisfaction, and better instruction in this Duty. 1, VVhat are we specially to observe in the works of God and his Dispensations to his People? 2. How are we to observe the works of God?

To the first Question then, be it presupposed, 1. That there is no work of God, nor any thing in any work of God, how common and ordinary soever, that is not excellent and Glorious, and worthy to be searched out, Psal. 111. 2, 3, 4. But 2. Of all the works of God, some are more Glorious and observable than others, and of every work of God, some things are more excellent and searchworthy than others. 3. That we are not able to observe or take up fully any work of God; far less all his works. Eccles. 8, 17. Whereupon it follows in all reason 4. that we are to apply our selves to the observation of some things especially in the works of God. Otherwise as by a perpetual endless divisibility, of the least continuous body (according to the principles of Peripatetick Philosophy) a midges wing may be extended to a quantity able to cover the outmost Heavens: so the observation of the meanest work of God, may abundantly furnish discourse deducable to perpetuity. But then what shall come of shortbreathed man, whose days are an hand breadth, in the attempt of an impossibility? he mustly by the gate, and leave the rest (as Italians do their [Page] chess playes) to be told by his posterity. Wherefore I shall but hint compendiously at these four things chiefly, to be observed seriously in the works of God, and his ways towards his People.

1. We would consider and observe seriously the works themselves with all their circumstances, and this is a part to know the times, to know what the Lord is doing to his people in the times none would be such strangers in Ierusalem as not to know the things that happen there in their days Luke 24, 18. David Psal. 143, 5. can say, I meditat on all thy works, I muse on the work of thy hands. We might think him a bad Mariner who being at sea should not be able at any time to tell from what airth the wind did blow; and we may think him a litle better Christian who can give no account of the times, nor of the Works of God in the times; and knows not, it may be cares not, how the wind blows upon the Church and People of God. Every one that would be worthy of their roome in the time, would study to be acquainted with the accidents of divine Dispensations in the time; not out of Athenian curiosity, but Christian inquiry; But if it be asked, how far is it betwixt Antioch and Athens? or plainly what difference is there betwixt Christian inquiry and Athenian curiosity? it may not be amiss (as Paul inpassing by beheld their devotion Act. 17. 23.) by the way to take notice out of Act, 17. 19. 20. 21. of these three properties of Athenian curiosity, which difference is from Christian inquiry,

1. It runs all upon new things; Even the Ancient [Page] truths of the Gospel, and the best things in Gods dispensations, if once they become old and ordinary, do not relish with curiosity. 2. Curiosity satisfies it self with telling and hearing of those new things; it hears to tell, and tells what it hears, and tells that it may tell, and nothing els, as the Text says; it is taken up with the report of things more than with the things; it is an empty airy thing. 3. It is a time spending thing: they spend their time so, sayes the Text: Curiosity like nigards can spend well upon another mans purse, and give liberally of that which is none of its own: let no man trust his time to Curiosity, which will be sure to give him a short account of All spent. But for further satisfaction in the difference betwixt Athenian curiosity and Christian Inquiry, let all that be considered which rests to be answered to both the Questions proponed before, upon a particular survey whereof, we shall be able to give a more distinct judgment in the case of this difference. Only as it is kindness not curiosity that makes men inquire, how their friends do: so where there is true kindness to the People of God, it will kyth in a solicitous inquiry concerning their state in all things. But, as the man asked Christ, who then is my neighbour? so may the Church and People of God justly ask, But who is my friend? she sees so many as the Levite, pass by on the other side, who never turn aside, so much as once to ask how she does, and to whom all is as nothing that she suffers. Lament. 1. 12, Is it nothing to you all ye that [Page] pass by? &c, Let it be remembred then, that the works of God themselves with all their circumstances be duely considered.

The 2d thing to be observed in the works of God, is, the Author and hand that worketh these works. This the Saints have observed in the works of God, Psal. 39, 9. this they will that others may observe, Psal. 109 27. This all may, and ought, and shall in the end see Psal. 9, 16. Isai 26. 11. who ever be the Amanuensis or what ever be the instrument, Gods works, as Pauls Epistles, are all given under his own hand, with this inscription, all these have my hands done. The Scripture hath diverse expressions to this purpose, of the finger of God, the hand of God, the arme of the Lord, and God himself appearing in his works, intimating the gradual difference of manifestations of a Providence, appearing sometimes more darkly, sometimes more clearly in the works and dispensations of God. And yet even the smallest character of providence, if men had on their Spectacles, is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord, for that it hath a peculiar stampt of Divinity that cannot be counterfited. If God creat but a louse in Egypt, that is an original whereof the greatest Magicians can give no copy: because it is the finger of God Exod. 8. 19. And yet many read the Epistle without the inscription; many see the hand work, and not the hand; the Work, and not the Worker. Not to speak of Heathen Atheists, of whom some have been darkned with the fancy of a voluble blind Fortune: [Page] others dammished with the impression of on inflex [...]e inexorable fate: both equally opposed to the [...]th of a wisely contrived and freely exercised [...]ovidence. Nor to speak of heretical Maniche [...] who attributed all evil events of sin or pain, to [...]e Daemoniacal influence of a malum principium an dependent unprincipiated Principle of evil, in [...]ain speech, a Devil-God: nor of malicious blas [...]emous Iews, who, albeit that they could not [...]ny, that notable Works and Miracles were [...]ought by Christ, yet calumniously attributed at, which was the finger of God, to Beelzebub [...]e Prince of Devils. I say, not to mention these, [...]w many are there in all Generations, who have [...]gmatically received the true principles of a gene [...] Providence, that, either of neglect, do not, of infirmity and mistake cannot, or of malice [...]ill not see, the hand of God in particular events: [...]nd therefore we have this frequent Conclusion Gods dispensations whether of mercy or Judg [...]ent, then shall they know that I am the Lord. Unbelief of a providence looseth all the pins and [...]aketh the whole frame of Religion: and the [...]th and actual observation of a Providence sixeth that Atheisme looseth. Upon this pin of an observed Providence, the Saints do hang many excellent vessels of greater and smaller quantity. [...]nd what doth not David build upon this foundation? the Lord reigneth. Let us then observe [...]rovidence ruling in all dispensations, and in every one of these, let us with old Eli, both see, [...]d say, it is the Lord: and whether dispensations [Page] be prosperous or cross, let us remember him th [...] hath said, I make peace, and I creat evil. On [...] let not the observation of providence either slaken our hands in any good Duty: This evil i [...] the Lord, wherefore then should I wait any longer [...] him, was an ill use of Providence. And this is b [...] like the rest of Satans and Unbeliev's Conclusion Nor 2. Let it strengthen our hands in any sin [...] project or practice. It was the Devil that [...] cast thy self down from the pinacle because he hath [...] ven his Angels charge of thee. Let us not take Providence 3. for approbation of our practice: Senacherib who could say that he was not come without the Lord against Ierusalem. It was a wick [...] word in David's enemies to say, God hath fors [...] him, let us persecute and destroy him: But David [...] of another spirit, when God delivered Saul i [...] his hand: let not my hand (saith he) be upon b [...] for wickedness proceedeth from the wicked, saith the Proverb of the Ancients. 4. Let dispensations of Providence be determining evidences of our state before God: for all things [...] alike unto all, and and no man can know either [...] or hatred by all that is before him, Eccles. 9, 1. [...] a great vanity in a wicked man to think the [...] of himself for prosperity. And it a great weak [...] in a Saint, to think the worse of himself for affliction and adversity, albeit all these come from the hand of the Lord. And yet none are hereup [...] allowed to be Stoically or stupidly unconcerned [...] the vicissitudes of differing dispensations: for [...] cles. 3, 4. there is a time to weep and a time to [...] [Page] time to mourn and a time to dance. And chap. 7. 14. the wise God by the wise mans mouth bids us, in [...]he day of prosperity be joyful, but in the day of ad [...]ersity consider.

The 3d. thing to be observed in the works of God and his ways to his People, is the Properties and Attributes of those his works: for as omne [...]actum refert suum factorem, every thing made re [...]embles its maker; so in the works of God generally, and more specially in his ways and dispensations to his own, we have a lively draught and [...]elineation of all the attributes of the blessed Worker. Here is displayed the soveraignity of God which is exalted equally above limited [...]oyality and licentious Tyranny: for the Kings [...]rength loveth judgment, Psal. 99. 4. The Soverignity of God flows from his unlimited Indend [...]nt nature, is founded upon his transcendent un [...]erived right in his creatures, and runs in this method, 1. he is over and before all things: 2. all things are of him: 3. all things are his: and therefore. 4. he may do with his own what he will: [...]e is the only potentat, and to him belongs the Kingdom, the power and the glory for ever, Amen. This [...]overaignity of the works of God, or of God in [...]is works, is a common pass-key that will open all [...]he Adyta, the secret passages of the most mysterious reserved works of God, in his most surprizing [...]ispensations to his People, and gives the only answer to Questions about many of his dispensations otherways unanswerable: instance these few.

Question. Why hath the Lord elected one to [Page] Salvation, and appointed another to Damnation and that, it may be, of two Brethren, as Iaca [...] and Easu Twins born, where all things are equal in the Object? Answer. ‘Because the Potter hath power over the clay to make of the same lump one vessel to honour and another to dishonour,’ Rom. 9. 21. Question 2: Why, i [...] pursuance of the design and accomplishment of the work of our Salvation, did the Lord bruise his own Son and put him to grief? It pleased the Lord Isai 53. 10. Question 3. Why doth the Lord shew mercy to one, and harden another? Answer. So he [...] Rom, 9. 18. Question 4. Why to all those that an [...] really in a state of Grace, doth the Lord dispens [...] Grace so differently in time, measure, method manner and other circumstances? Answer, th [...] is as the spirit of God will 1 Cor. 12, 11. Question 5. Why doth the Lord distribute an equal reward of Glory to those whose works and service i [...] very unequal in the World? Answer. Because it is lawful for the Lord to do what he will with [...] own. Math. 20. 15. Question 6. Why doth the Lord vouchafe Grace to those most ordinaril [...] who naturally ly at the greatest disadvantages, [...] that the Poor, the Fools, Babes, yea the most desperat forlorn sinners, Publicans and Harlots, a [...] called and do receive the Mysteries of the Kingdom of Heaven and enter thereinto, whilst th [...] Wise, the Mighty, the Righteous, Civil, Well Natured and Well bred Pharisees are passed by? Wh [...] should all this be? Answer. Even so father for so seemed good in thy sight. Math. 11. 26, Question [Page] 7. Why doth the Lord choose one People, and [...]ation to make them his People, bring them with [...] the bond of his Covenant, and give them a free [...]spensation of his ordinances, whilst he doth not to others, and loves them that are of themselves, may be, the least lovely? Answer ‘The Lord loves and chooses, because he loves and chooses ’ [...]eut. 7. compare the 7, and 8. verses. Question 8. [...]w comes it that the Lord surprises his Saints any times with such unexpected kindness and [...]ercies, as distress their wits and dash their mo [...]sty so, that they are equally ashamed and ignorant of that kindness, wherewith they are so loaded [...]d weighted without wearying, that they are [...]terly at a loss to express, let be to requite it? hence is all this, I say? Answer. Because ‘Gods way with his People, is not the manner of man:’ And what can David say more to it? 2 Samuel 19, 20. Question 9, But how is it that the Lord withdrawes his comfortable presence many times [...]om his People, when they are most earnest to keep [...]m, and solicitous to entertain him? Answer. [...]hat is as he pleases, Cant. 2, 7. It becomes us well to [...]ait his Dyets, and it as well becomes him to be [...]aster of his own Dyets. Question 10. Why is it [...]at the Lord gives many of his finest and most [...]oly Saints, such a sad inward life of desertions, [...]ears, Tentations, that are able to distract even a [...]ise Heman from his youth? and to make them [...]iferenters also of such Exercises? Answer, I find [...]is Question made by Heman Psal. 88, 14. but I [...]nd no answer to it. And it may be, the Lord [Page] would have said it is ill speired. The just answer to this and such like Questions is, Job. 33. 13. G [...] gives not account of any of his matters. Question 11. [...] dispensations how is it that either all things f [...] alike to all; or if there be any odds of Lots, the worst falls to the Saints in this life? And that som [...] times men that are singulary Holy are strangely afflicted? as Iob. Answer. Job 9, 22, 23. ‘This [...] one thing, therefore, I said it: he destroyeth th [...] perfect and the wicked, if the scourge slay suddainly, he will laugh at the tryal of the innocen [...]’ O Soveraignity becoming him only who doth [...] Heaven and Earth whatsoever he pleaseth! Th [...] next property and attribute of God observable i [...] his works, is wisdom: and this sweetly influence the former: for albeit God always will not, yet always he well can, give a good account of his ma [...] ters: ‘known unto God are all his works, from the beginning,’ Act 1 [...]. 18. Yea the Lord som [...] times manifests the wisdom of his works evidentl [...] and eminently, to his Peoples admiration rath [...] than satisfaction, and lets them see more wisdom in his dispensations than they can fathom: O th [...] depth! Rom. 11. 33. I dare not cast my self into the depth of this wisdom of God in his dispensations, lest I be not able in haste to recover my self Only let us mind that what we know not now [...] God's mind in his dispensations, it may be w [...] shall know afterwards to our great satisfaction We should likewise observe in the works of God Power, Holiness, Justice, Goodness (whereo [...] more in the sequel of our discourse) and particularly [Page] we would observe the Truth, for which the Psalmist so much commends the judgements and [...]nd works of God: we should observe, how every work of God verifies some word of his book, and [...]ow all fulfills the whole. We find it frequent in the mouth of Christ and his Apostles, and sure it was first in their eyes: ‘thus and thus it was done that the Scriptures might be fulfilled.’ See the fulfilling of the Scriptures. The works of God are an enlarged Commentary of [...] daily new edition upon the Word of God. And be sure, this shall not be an Orleans gloss that will overturn the Text; nor will the only wise God so far forget himself, in the least to counter work his Word. And if thus we observe the correspondency of Gods Works with his Word, our Song shall be: ‘as we have heard, so have we seen in the [...] City of our God.’ And that according to his name so is his praise to all the ends of the earth. Psal. 48, 8, 10. Only let us be sure to have the Word on our side, if ever we would expect good of the Works of God: for if Gods word be for us, himself is on our side; & if God be for us, who shall be against us? who is the man, what is the thing? neither death nor life &c.

The Fourth thing to be observed in the works of God is the voice of them. Gods words have a hand, and are active working words: his Works have a tongue, and are speaking works: his words may be seen. Ier; 2. 13. ‘O generation see ye the word of the Lord:’ and his works may be heard, Mica. 6. 9. ‘the Lords voice cryeth to the City, and the man of wisdom shall see the thy [Page] name, hear ye the rod and him that hath appointed it.’ There is both a visible Voice and name, and an audible Rod. Men have no ears for Gods Word or if they hear it, they dally with it, and make i [...] but what they please, darkening it with the du [...] of their Carnal self-pleasing glosses: but God hath another Voice, the heavy voice of a bloody lashing rod: that Voice will cause men hear, and i [...] speaks so distinctly that it will make the meaning of a despised Word so plain, that it shall be even visible what God would say to such hearers. As the Apostle sayes. 1 Cor, 24, 10. there are so many kinds of voices in the World, and every voice hath its own signification: So the several works o [...] God have their several signifying voices to the Sons of Men. Some Works of God have a Voice o [...] Instruction: some have a voice of Lamentation: Jesus once weept over the City Ierusalem with the proper voice of his Body: Jesus often weeps over Cities, Churches, Provinces and Kingdoms with the Metaphoricall voice of his Dispensations: some works of God have a voice of gladness and singing Psal. 9. 4. thou Lord hast made me glad through they work Some have a voice of Victory and Triumph and dividing the spoile; ‘I will triumph in the works of thy hands’ ibidem, in that same verse: Miriam sang Exod. 15, 1. the Lord hath triumphed Gloriously; and Psal. 47. ‘the Lord is gone up with a shout, the Lord with the sound of a Trumpet Sing praises to God, sing praises, sing praises to our God, sing praises.’ Some Works of God have the voice of a Lyon roaring, some of a thunder [Page] cracking, some of waters rushing: some Works of God have a still whispering voice, some have [...] clear speaking voice, some have a loud crying voice. The still voice whispers in the Conscience, the plain clear voice speaks in the Word, and the loud voice cryes in the rod: the Lords voice cryes to the City, hear ye the rod and who hath appointed it. Now they hear and observe the voice of God's Works that make the true use of every dispensation that it requires, that lament when the Lord Mournes, that dance when he Pipes, that tremble when he Roares, that hearken when he teaches, that answer when he calls: and thus every Godly Soul is an Eccho to the voice of God: ‘The spirit says come, and the Bride says come: The Lord says return, and the sinner says, behod we come: He says, seek ye my face, and the Soul says, thy face will I seek O Lord. But as Christ says, it is only he that hath an ear who will hear,’ and (as the Prophet Micah says) ‘it is only the man of wisdom that will see Gods name and hear the Rod.’ And I take him to have a bad ear, and little skill in discerning voices, that cannot give the Tune of God's present dispensations to his People in these Nations. But it will appertain to the answer of the next question, to give the particular notes of this tune, and to hold forth the proper uses of present dispensations to the Church and Saints of God.

The 2d Question proponed was, how are we to observe the Works and dispensations of God? To the Question I answer, that we are to observe [Page] the dispensations of God. 1. with selfdenyal and humble diffidence of our own wisdom and understanding. There is 1. so much of mystery in th [...] dispensations of God. Verily thou art a good that h [...] est thy self O God the Saviour of Israel, Isai 42, 15 And 2dly So many even good observers, Godly men, have verily mistaken so far in their apprehensions of Divine dispensations, (Witness Job and his freinds who darkned counsel by words without knowledge? Iob 38. 2. and 42, 3. whereupon the Lord poses [...]ob in the former place, and which he freely confesses in the latter) That it is needful in this point, if in any, to hearken to instruction Prov 3, 5, 7. lean not to thine own understanding: be no wise in thine own eyes. Humble David though wise David, who for his discerning was as an Angel [...] God 2 Sam, 14. 17. would not exercise himself [...] matter too high for him, Psal, 131 1. whereof the dispensations of God are a high part, which h [...] acknowledges to be too hard for him to understand Psal. 73. 16. And his Son Solomon whose wisdom is so renowned, taxes all rash and unadvised inquiry into the works of God Eccles. 7, 10. There is no safe nor true discovery of the Works of God but through the prospect of his Word Psa [...] 73. 17. We must [...]o to the sanctuary with Gods Works the Word will let us see, that wicked men are se [...] upon slippery places, even when they seem to stand surest, Psal. 73. 18. And when their roots are wrapped about the earth, and they see the place o [...] Stones, while they lean upon their House and holy it fast,‘While they are in their greenness, they [Page] are cut down, and as the rush they wither before any other herb.’ Iob. 8. 11. and foreward. Yea whilst the Saints look not upon their own state and Gods dispensations to them, according to the Word, they are ready to mistake right far. ‘I said in my prosperity, my mountain stands strong and I shall never be moved: thou didst hide thy face and I was troubled.’ And upon the other hand, ‘when I said, my foot slippeth, Thy mercy, Lord, it held me up:’ Wherefore let us ay be ready to hearken to better information, in our apprehensions of Divine dispensations and particular events, remembring that all men are lyars. But for the general issue of things, we may be well assured without all fear of mistake, That it shall be well with the righteous, and ill with the wicked: for this is the sure word of Prophesie Isai 3. 10. 11. Yea not only shall it be well with the Righteous in the end, but every thing how cross soever in the way shall conduce and concurr to work his wellfare: And this is a truth that shall never fail, and wherein there is no fear of mistake, Rom. 8. 28. And the Scripture abounds with Noble instances of this truth. But by the contrary, all things how prosperous soever that fall to the wicked in his way, shall in the end redound to his woe, and turn to his greater misery: of this likewise there are in Scripture instances not a few. Learn we then to observe dispensations of particular events with humility and submission to a better Judgment.

2dly We must observe the works of God with Patience, if we would know the Lords going forth we [Page] must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude at a view nor upon their first appearance. There is I, so much of surprisal in many dispensations, that often they escape our first thoughts: verily, says Jacob, ‘God was in this place, and I knew it not’ Genes. 28, 16. ‘when the Lord brought back the captivity of Zion, sayes the Church, we were as men that dreame Psal. 116, 1, When the Angel delivered Peter, he wist not whether that it was true that was done; but thought he saw a vision’ Act. 12, 9. There is 2, oft times much Error in our first thoughts of things that needs to be corrected by second thoughts [...], second thoughts are the wiser. I say (ays David) I am cut off from thine eyes; but I said it over soon, I said it in my haste, I took no leasure throughly to consider the matter: And therefore I will look again toward thy Holy temple, I looked, but I must look again; I said, but I must say again. The Scriptures gives many instances, of the Saints mistaks and errors in the first thoughts of Gods dispensations: and in these pat [...]untur aliquid humani, they are but like men. Somtimes again 3, the Lord goes thorow in his dispensations by a method of contraries: he brings his People into the dark, before he cause light shine out of darkness; he brings them (as the Text says) into the driery Wilderness, and there he comforts them; he wounds before he heal; he kills before he make alive; he casts down before he raise up. And therefore there is need of Patience to observe the whole course of [Page] dispensations and their connexion: for if we look upon them by parts, we will readily mistake in our Observation. I find likwise 4. In many Dispensations a reserve, the Lord keeping up his mind, as it were to bait and allure his People to observe: Verily thou art a God that hidest thy self O God the Saviour of Israel, Isai 45. 14. O Lord we cannot see what thou wouldst be at: what I do thou knowest not now (sayes Christ) but thou shalt know afterwards. Like a man if he see his hearers slack their attention to a serious discourse, he breaks off and pauses a little, to reduce them to a serious attention: so does God in his works to gain us to a diligent Observation. Threfore in our Observation of Dispensations, we would be like Abraham's Godly servant Genes. 24, 21. he held his peace, to wit whether the Lord had made his journey prosperous or not. Moreover 5. in some Dispensations the Lord uses a Holy simulation, and makes as if he would do that which he hath no mind to do. Sometimes he makes to take leave of his People before he tell his Erand, Let me go says he to Jacob, when Iacob was but yet beginning to know that it was he, and ere ever there was a word of the blessing, which he came to leave with Iacob for his encouragement in his encounter with his Brother. And Christ made as if he would have passed by his Disciples at Sea: and the like semblance he made Luke 24, 28. Now if we can have the patience to observe, we will sometimes see the Issue of Dispensations other than it appeared. And for patient Observation of Dispensations 1. respice finem [Page] a good advice, Behold the end. Psal. 37, 37. It is the end that we are bidden mark and behold, a [...] 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 [Page] 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 [...]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 con [...]endest with me? 3dly We would search and inquire [...]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 [Page] 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 [Page] 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, [...]hewing to the generations to come the praises of the Lord, and his strength, and his wonderfull works that he hath [...]one. The Psalmist says Psal. 111. 4. The Lord hath made his wonderful works to be remembred. O! then [...]t not the memory of the Lords Works go down [...]n our days. Let us comfort our selves with what [...]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 [...]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 [...]as sweet to my taste. Cant. 2. 3. Another says O [...]ut I love the house of God well! And O when shall I come and appear there before God! for the [...]ay was when I saw the Lords Glory and his power in [...] sanctuary. Psal. 63, 2. And O when shall I see [...]e like again? O how shall that be? Then make [...]e of thy Memory, and remember that David [...]m the Wilderness returned and dwelt in the [...]use of the Lord all the days of his life. Remember [Page] likewise Isai 64. 3. that God did for his People terrible things which they looked not for, [...]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 min [...] own heart, like Sarah behind the Tent door laught and says, shall these things be? In reproach [...] 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: Le [...] even their enemies answer the second, and the [...] 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, an [...] this is that which before, in Scripture phrase w [...] 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 [...] that hardly is their any truth in the Word of God but we are taught it by some Work of God. It [Page] [...]t pertinent, nor take I pleasure here to enlarge general, of the proper uses of the several [...]orks of God; But having above supposed, as [...]e truth is, that to any who hath an ear to discern; The voice of present dispensations to the [...]hurch in these Nations is beyond all dispute a [...]urnful one. I shall therefore shortly hint at the [...]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, [...]ine eye, mine eye! mine eye runneth down with [...]vers of Waters. Mine eye trickleth down and [...]seth not, without any intermission: mine eye affect [...] mine heart. O Call all that are skilful to Mourn, and let them raise up a Lamentation. But [...]hough neither our Eyes weep nor our Voice La [...]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 un [...]r foot; they have made my pleasant portion a desolate Wilderness, they have made it desolate, and being deso [...]e, it Mourneth unto me, the whole land is made de [...]ate, and no man layeth it to heart. Come then and [...]t up a Lamentation together all that are sorrowful for the Solemn Assemblies. Lament smitten [...]epherds, Lament scattered flocks, Lament hungry and thristy Souls, Lament desolate Congregations, Lament poor doubting disconsolate Christians, Lament closed Churches, Lament empty [...]ulpits, Lament silent Sabbaths, turn your joy [Page] into Mourning, O our blessed Communion-time Lament Cities, Lament Burrows, Lament ye d [...] 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 [...] terdictions, so many Glorious lights obscured these Nations. And if an enemy had done th [...] 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 ta [...] to Witness for this?

But because the Apostle bids us Mourn as those th [...] have hope. The 2d Use of present Dispensations sh [...] be to Hope, verse 21. ‘This I recal to my m [...] therefore have I hope.’ verse 24.‘in him will I hope’ verse 26. ‘it is good that a man should both hop [...] 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 loo [...] for him.’ It is wonderful to see, how contrar [...] conclusions Faith and Unbelief will draw from the same premisses. The Lord is wroth and hides h [...] face, then say believing Isai and Jeremy ‘we wi [...] 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. [Page] will wait on thy name, for it is good before thy Saints: [...]here we see it is the judgment of all the Saints, [...]at it is still good to wait on God. O then let us [...]ait on him that hideth his face from the house [...] Jacob; for surely there is hope. But where is [...]ur hope? our hope is in God that saveth the up [...]ght: he is the hope of Israel, and the Saviour there [...] 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 [...]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 [...]hese grounds. 1. From the mitigation of Dispensations: the Lord punishes not as we deserve: [...]e are living men and are not consumed, and that [...]his mercy renewed every morning. And indeed that is less than Hell to a sinner, is mercy un [...]served verse 22, 23, 2dly from the good that [Page] may be expected of the saddest Dispensations verse 27. ‘It is good that a man bear the yoke in h [...] youth: there is no lot so ill, but a well exercise Soul can make good of it.’ 3dly From the hope [...] 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 [...] 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 punishment [...] his sins?’ and verses 35. 36. the Lord approv [...] no unjust dealing. But true submission is not stupid, idle, heartless thing: and if we suffer o [...] hearts wholly to be idle, they will not fail, like unemployed Souldiers, to mutin, and so find themselves both unhappy and unlawful Worl [...] 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 Se [...] examination. verse 40. Let us search and try o [...] ways; a pertinent and very necessary work for su [...] a time. Amongst the many things we get leisu [...] now to think on, let this be minded as none the least: as the [...]yning Pot for Silver and the Furnace for Gold; so is affliction to a sinner, a discovering and purging thing. Affliction (as I not [Page] 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 [...]elf-examination while we have the advantage of [...]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 [...]ound with him) let all that be amended: for if [...]ur scum be only discovered and go not out from [...]s, we shall be in hazard to be consumed in the Furnace. Repentance well becomes a sinner at any [...]ime; but especially when God with rebukes is [...]hastising man for iniquity, and persuing sin with [...] Rod: And Gods hand will fiul be stretched out, nor will his anger turn away, till the People turn to him that [...]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 [Page] 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 tha [...] he would regard the Prayer of the destitute; and no [...] 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, [Page] 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 Soulsolace. 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 [Page] 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 first thing in the Text, the Note of Observation Behold.

I will bring her into the Wilderness.

THE second thing in the Words is, the intimation of the Churches Condition. I will bring her into the Wilderness, And hence the Doctrine is, That these to whom the Lord minds good, may expect to come to the possession of intended blessedness by the way of a Wilderness, Behold says the Lord I will allure her, and speak comfortably unto her: there is my design upon her, and these are my thoughts of Good concerning her, but first I will bring her into the Wilderness. In the prosecution of this Doctrine, three things are to be considered. 1. What is this Wilderness? 2. Wherefore doth the [Page] Lord bring his People into the Wilderness? 3. What use we are to make of this intimation of such a Condition?

1, First then, what is the Wilderness? I Answer 1. in general, it is a Figurative expression of an afflicted Condition, I will bring her into the Wilderness; that is, I will erercise her with such Afflictions as men are wont to meet with in a Wilderness. And therefore 2dly I find a Wilderness Condition importing these things particularly.

1. It imperteth a Condition of Want and scarcety both of Temporal and Spiritual things Heb. 1. 37. ‘those of whom the World was not worthy were destitute of all things:’ 2 Cor. 6. 10.‘The Apostles that made many Rich, were themselves as poor: and they that possessed all things were as having nothing.’ Psal. 107 4, 5.‘They that wander in a Wilderness are hungry and thristy; and their Soul fainteth in them.’ David Psal. 63. 1. says my Soul thristeth for thee, my flesh longeth for thee, in a dry and thusty land where no water is: he had no doubt his own temporal Wants, and those great enough, but his greatest Want was of the waters of the Sanctuary, as is clear from the 2d verse, To see thy power and thy Glory so as I have seen thee in the Sanctuary: and the same was his Condition in the 42. and 43. Psalmes, And this is the supposed Condition of all the People of God. Isai. 41. 17. ‘they are poor and needy, seeking water and there is none, and their tongue faileth for thrist.’ The want of Water which is a most common thing, denoteth the extremity of [Page] scarcety and want. And this is the first thing in a Wilderness-Condition. The many hungry Bellys, and no fewer hungry Souls in these times which are crying, my Leanness, my Leanness, do plainly say, that we are entred more nor a days journey into the Wilderness.

The 2d thing imported in a Wilderness-Condition is Desolation and Barrenness, Psal. 63. 1. and Psal. 107. 33. a Wilderness is a dry land, a thristy land where no water is. Jer. 9, 12. It is burnt up like a Wilderness, and likwise a Wilderness is a desolate place: there no foot of man doth come; there the Cities are made heaps; there nettles grow upon the ruines of Glorious Temples. This Desolation and Barrenness is the cause of scarcety and want in a Wilderness. And this likwise we have felt in our Wilderness; we Want, but we know not where to get it: the Wells are stopped, good Occasions for our Souls are removed, our Teachers are removed into Corners, the Songs of our Temples are become howlings. We may sing the 8 verse of the 46. Psalme with a sad note, Come behold the works of the Lord, what desolations he hath made in the earth: and where Desolations end, there beginneth Barrenness and dry breasts. As in one place we have the Wells of water and the Streams from Lebanon stopped, in the next place we come to, we find Clouds without rain, and Pits without water, Trees whose fruit is withered, and without fruit, Epistle of Iude 12 verse, men who either never had any thing, or elss have lost what once they promised. As if Christ (O sad!) had come [Page] by and said, henceforth never fruit grow upon you; if we were thristy beside the water, or hungry beside Food, or sick beside the Physician, or sorrowful beside a comforter, or in darkness beside light, we might the better bear it: But that it is other ways shews we are indeed in the Wilderness.

3dly The Wilderness importeth a Solitary Condition of Separation from comfortable, sweet and useful Society: David felt this in the Wilderness Psal. 42. 4. ‘When he remembred that he had gone to the house of God with the multitude, with the voice of joy and praise, with the multitude that kept Holy day: and for that his Soul was poured out in him:’ Heman felt this in his Wilderness Psal. 88. 18. lover and friend hast thou put far from me, and mine acquaintance into darkness,: The afflicted, overwhelmed Composer of the 102, Psalm felt this likwise in his Wilderness, 6, and 7, verses. ‘I am like a Pelican in the Wilderness, and like on Owl of the desart. I watch and am as a sparrow alone upon the house top.’ Isai 35, 1. ‘The Wilderness is a solitary place.’ Good company and sweet comfortable useful Society hath this to prove it a choice mercy, that (as the rest of that nature) it is never well known nor prized by us, till we are denyed it, and deprived of it. And now (with Pharoahs Butler Gen. 41. 9.) ‘I remember my faults this day;’ and I fear I have too many fellows in the fault, who either neglect disdainfully, or els abuse good Company to the increase of vanity. Now begin I to understand [Page] more of that Text Eccl. 4. 9, 10, 11, 12. And what a woe is it to him that is alone, and yet I doubt not but the kindness of the Lord is shewn to many, even in separating and scattering them one from another: And to confirm me in this judgment, I remember the Opinion of some who have been in account for skill in things of that nature: And thus they have thought, that when a Family or Bairn-time incline to a Consumption (which being a disease hereditary runs much in a blood) in that case it is good that they part Company, and live at a distance one from another, for that the disease is strengthned by their social conversation. I apply, that the evil and hazard of the Company of those that are tenderly beloved Children of God, may move him even in kindness to send them apart: but they will find it a kindness not so comfortable as needful. As I could like to be hungry beside good meat, or weary beside good lodging: so I would choose to be solitary beside good Company, that is, so to enjoy my self by my self, as that I might likwise enjoy the help of Christian Company at will with conveniency. And as I am sure that God was never the instituter of the Monks order; so, sure I am, none can choose to shun good Company, but such as would choose their own affliction, and forsake their own mercy. Only I must here mind that good People are not always good Company: but a good Man or Woman are only then good Company, when they shew their goodness in Company, so that they may do good to the Company: and therefore, though it [Page] may seem a Paradox, yet it is too true; that we cannot always say we have been in good Company, when we have been in the company of Good Men. Let Good People keep fellowship and company; let the evils and vanities of good People be discharged the Company, let Good People do good in Company, and so Good People shall be Good Company. But as often as we miss good Company, let it mind us that we are in the Wilderness, And be it here added (because I love not to multiply) that it is no small part of the Saints Wilderness to be vexed and intested with evil Company. The Scripture descrives a Wilderness to be the place of Owls, Ostriches, Wolves, Lyons, Serpents, Satyres, Devils, Dragons and all evil Beasts and doleful Creatures: And as it is said of Christ literally, Mark, 1, 13. that in the Wilderness he was with the wild Beasts, so Christians are mystically neighboured with the like in their Wilderness: their righteous Souls are vexed with hearing and seeing daily their doleful and detestable practises, besides their Persecutions whereof it follows to speak, particularly.

4. The Wilderness importeth a Wandering and unsetled Condition, Psal. 107. 4. ‘they wandered in the Wilderness in a solitary way, they found no City to dwell in, ’ Heb. 11. 37, 38.‘those of whom the World was not worthy wandered about in desarts, and in mountains, and in Dens and Caves of the earth.’ We read in the History of Scripture, how Israel wandered, and how many seats they changed in the Wilderness of Egypt fourty years, We read of the Patriarchs Psal. 105, 13. [Page] how as strangers in the land of Promise ‘they went from one Nation to another, from one Kingdome to another People.’ We read, in the 1 Sam. of David's wandering from one Wilderness to another, and amongst the rocks of the wilde Goats which he [...]esents with Tears, Psal. 56. 8. Thou tellest my wanderings, sayes he, put thou my Tears into thy bottle, are they not in thy Book? And this is even the wilderness-condition of the Saints and Servants of God this day in these Nations. How many driven from Station and Relations, and put to seek Lodging amongst Strangers? What strange Unsettlings are there among us? By Outing, Confinement, Banishment, denouncing Fugitive; and all these by Laws and Acts so contrived, as if they meant only to grant the Lords Servants Ieremys deploring wish Ier. 9, 2. ‘O that I had in the Wilderness a lodging-place of waysaring men, that I might leave my People and go from them.’ And all these are beside all the particular wanderings of the Lords scattered flocks whose Condition we may see Ezek, 34. 6. and throughout: ‘my sheep wandered through all the mountains and upon every high hill, yea my flock was scattered upon all the face of the earth and none did search nor seek after them.’

5. The Wilderness importeth a Condition of Tentations, Matth. 4, 1. ‘Christ was led into the Wilderness to be tempted ’ Psal. 95, 8. 9.‘Israels time in the Wilderness, is called the day of Tentation.’ I know it is there meant Activly of these Tentations; as is clear from the 9th verse, Your fathers [Page] tempted me, proved me, and saw my works. [...]ut when I look back upon Moses, who himself [...]as with the Church in the Wilderness, and well [...]ew their case, I find him reckoning it a time [...] Passive Tentations also, such I mean wherewith [...]ey were tryed and tempted Deut. 8. 2. ‘And thou shalt remember all the way, which the Lord thy God led thee these fourty years in the Wilderness to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his Commandments or not.’ It is [...]ar 1. from Jam. 1, 15. that God tempteth no [...]n. 2. It is a great question whether Satan [...]th a hand by tentation in every sin of man. [...]t 3dly I judge, that Satan hath not such a hand every sin as some are ready to say and think. [...]he Devil is not so ill, we say, as he is called, nor [...] ugly as he is painted: many men father those [...]s upon the Devil, that have their own hearts [...]th for Father and Mother: and many sin with [...]t a Tentation ab extra, or from without. Yet the 4th place, it is manifest from Iam. 1, 14. 15. at a man is tempted at least by his own lust, as often the sins. And thus there is no sin without some [...]nd of tentation, either from another or from the [...]ner himself: and where there is much sin and [...]ovocation, (as was amongst the Israelites in the [...]ilderness) there is much Tentation. Let the [...]ords People then expect to find their Wilderness place of Temptation. And are not Tentations [...]awed thick in the way of Gods People in these [...]es? Is there not a ne [...]t spread upon mount Tabor? [Page] may we not say with the Psalmist, P [...] 142. 3. in the way wherein I walked have they la [...] snare for me? Is not the cass now, you must either do thus or thus as men (who because they have [...] Conscience of their own, therefore care not [...] yours) shall please to command, or els do other wa [...] upon your perill? And when things might therways be better ordered and established, a [...] not Laws and Acts contrived so as occasions [...] be sought against those, against whom, like Da [...] Chap. 6, 5. there can be found no occasion, except the matters of their God. Is not this the hou [...] temptation? Rev. 3. 10. But when enemies h [...] given over, and done their worst, in come [...] friends (who as Peter to Christ Matth. 16. 23) [...] a temptation to us, O, say they, look to your self, and play not the Fool. And when all the prevail not yet, in comes Carnal, Worldly, [...] believing, Grudging and disquieting though [...] from our own hearts, and these, as in a refer guard, give the last and most dangerous assault, [...] specially if the force of our spirits be any w [...] daunted or disordered by the foresaid attempt and therefore James. 1. 14. (looking over t [...] former as it were) tells us that then a man is tem [...] ed, when he is led away of his own lust and enti [...]e and then it is high time to look to our selves, wh [...] our enemies are those of our own house. Ma [...] have born the force of outward attempts who h [...] much ado to sustain the impetuous assaults of th [...] own disquieted and disquieting hearts. Psal. 42, and 43, 5. ‘Why art thou cast down O my se [...] [Page] and why art thou disquieted in me?’And therefore Iames pronounces him the ‘blessed man Chap. 1. 12. that endureth tentation.’ The Tentations of an afflicted lot is the great Affliction of our lot: and therefore in Scripture Afflictions are called Tentations, and they that escape the Tentations of Affliction have got above all hazard of Affliction otherwise: for Tentations being the snare of Affliction, when that is once broken, the strength of it is spent, and it's force is over.

6. The Wilderness importeth a Condition of fears, and perplexing Doubts: for the Wilderness being a land of darkness. Jer. 2, 31. and a place where there is no way, it puts the traveller inevi [...]ably to many sad fears, and perplexing doubts. The afflicting fears and doubts of Saints in the Wilderness may be reduced to those three chief [...]eads. The 1, are concerning their spiritual Con [...]ition and state before God. The 2, are concerning their present incumbent Duty and Work. The [...], are concerning thee vents of incumbent Dispensations. I cannot endure, nor dare I expatiat more [...]rgly in a discourse of these particularly, lest either saint in the way, or once turning off but a little [...]to those dark mysterious paths, I be not able [...]ickly to recover the high way: for if I speak to [...]e purpose, I may readily prognosticat that to [...] the fate of my discourses, which is of their case [...]ho once are ingaged in the intricacies of these [...]rplexities, that hardly can they quickly ridd themselves. This only I must say, that those [...]uls that have been at their wits end in these [Page] things, and have not known in all the World what to do, can best tell what it is, to be brought into the Wilderness. And this I observe, that even as men have got a custome to plant Wildernesses in the midst of pleasant Gardens; so many me [...] in their otherwise good Books and Sermons, imprudently either starting difficulties unseasonably or pursuing them excessivly, do rather creat that clear perplexities to poor Souls, and give them the entertainment of a toilsome divertisment in plac [...] of solid refreshment. But my project invites m [...] if I could be so happy, rather to plant a Garden i [...] a Wilderness, than a Wilderness in a Garden. I fea [...] there is in the World but too much artificial Religion and exercises, like Garden-Wildernesses, invented rather for pleasure than created by necessity I fear some Christians, like some Preachers, read more off their book, nor they repeat off their hear [...] But I doubt the pleasure of an artificial Wilderness will either relieve or compense the grief of [...] real One. Elaborat, fine, accurat Discourses o [...] Christians Doubts and cases whatever they deserv [...] in their own place, will be found but Physician of no value, and miserable comforters to Sou [...] that are in earnest; except he that reveals secr [...] and looseth the Prisoners lighten the doubtin [...] Soul's darkness, with a beam of his own presenc [...] In the 42, Psal. David had said well to it, but th [...] says best, 11. verse, he is the health of my countenam and my God. As Gardens are more pleasant f [...] men in health, than for sick men; so, Discourses of Christian cases, in doubts and perplexties, [Page] will readily do better, either before or after the distempter, than in the time. Much Prayer and communion with God, is the best book of cases that ever a doubting Soul read, and is blest with the maniest discoveries and manifestations of God, to those that walk in darkness and have no light.

7. The Wilderness importeth a Condition of Reproach and Persecution: Iob 30. 5. descrives the reproachful base Condition of his Adversaries that mocked him from this, that, ‘they fled into the Wilderness and were driven forth from among men who cryed after them as after a thief.’ And Rev. 12. 6. the woman in travel the persecuted Church fled into the Wilderness. This was Davids Wilderness-Condition. Psal. 55. 3. ‘because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in wrath they hate me, and in verse 6 & 7 I said, O that I had wings like a dove: for then would I flee away and be at rest. Lo then would I wander far off, and be in the Wilderness, Selah.’ The scourge and persecution of false tongues, being worse than the venome of Asps, the sting of Serpents, or Poyson of Dragons that [...]aunt the Wilderness, makes often the Wilderness a refuge and rest to be desired by the Reproached People of God, and the wrath and cruelty of wicked men makes the Saints often times find Lyons, Bears Wolves and Dragons to be better neighbours. Heb. 11. 36. Cruel mockings is the first Item in the account of Saints sufferings: and then follows Scourging, Bonds, Killing Sawing, tempting, [Page] Torturing and wandering about. And the Apostle 2 Timoth. 3. 12. warns all that will live Godly in Christ Jesus, that there way lyes thorow this Wilderness of persecution, whereof reproach is not the least part: for compare Gen. 21, 9. with Galat. 4. 29. that was carnal Ishmael's Persecution, wherewith he persecuted his Brother Isaac the son of the promise. And they had tryal, says the Apostle, of Cruel mockings: and the slandering tongues of wicked men are compared in Scripture to the sharpest and most bitter instruments, sharp arrows, Coals of Juniper, Swords, Spears and the poyson of Serpents: Racking and Torturing may break a mans bones, But Reproach, says the Psalmisi, hath broken my heart, and it hath dammished my very Spirits, for I am ful of heaviness Psal 69, 20. ‘And now when the People of God live in a land of trouble and anguish, from whence come the young and old Lyon, the viper and fiery fleeing Serpent, ’ Isa. 30. 6. ‘pray, who will not call that a Wilderness? and where are they, think you, whose soul is among Lyons?’ Psal. 57. 4. If any shall search the records of our Scotish Inquisition (the Creature that likes not to be called the high Commission) they may be soon convinced that these are no fictions of Fanaticks and disaffected persons. But the question is not demonstrative; (for I warrand they have more Loyalty than to deny these things that they say are so good service to—) but juridical; for Jure factum di [...]u [...]t, they do all by Law forsooth, and so justify all their practises: But are all Laws righteous? or is [Page] there such a thing in the World as a throne of ini [...]ity which frameth mischief by a Law. Psal. 94. 20. They think possibly (as Paul once thought) that they ought to do these things, and that they do good service; to God indeed they do not say, but [...]—they cry. But stay till Christ examine the Bra [...]est man amongst the Examinators, upon that little qvestion, Why persecntest thou me? and then my Lord [...]nquisitor comes in upon second thoughts with his confession, I was a Blasphemer, a Persecuter, and in [...]rtous. 1 Timoth. 1, 13. And then the fools excuse is alledged by him that thought himself so [...]ise (for sapientis non est dicere, Putavi) I thought that I should have done these things. But what think you now Sir? Why now I see that which formerly [...] called Loyalty, zeal and good service, must change [...]ts Name without any change in the Thing: for it [...]oth was, and is, no other thing but Blasphemy, Persecution and injury. Such a thing as this has been.

8. The Wilderness importeth a Melancholi [...]us, sad and dejected Condition. This follows from all the rest. Any who ever travelled alone thorow 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 s [...]d cause why; we see many things [Page] 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 3d 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 [...] is good it be so: For wo to them that are at ease [...] 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? E [...] [Page] 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 [Page] 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 [Page] 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 [Page] 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 [...] mark from the place 1. against the Popish whimsy [Page] 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 [Page] 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 [Page] 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 [Page] the 7 verse of this chapter, when by affliction she is put to a stand in her course of sin, it is yet intended further that she return to her first Husband, and this is brought to effect, Hos: chap. 6. verse 1. Come, sayes she, and let us return unto the Lord: For he hath torn, &c, Simple cessation from sin, without true conversion in time of affliction, may put a person or People to Pharaoh's Expences of multiplyed Rods and Plagues one after another, with the hazard of utter destruction in the end. Learn we then in the Wilderness to say as is meet to be said unto God, Iob, 34. 31, 32. I have born Chasitsement, I will not offend any more: That which I see not teach thou me; if I have done iniquity I will do no more, Let us turn throughly from all iniquity, and that with all our Heart. And thus to the first reason and its several respects, Why the Lord brings his People into the Wilderness: It is their sin.

2. The Lord brings his people into the Wilderness for their Tryal and Exercise, Deut. 8. 2. ‘The Lord did all that unto thee, to prove thee, to know what was in thine heart, whether thou wouldest keep his Commandments or not.’ Rom. 5. 3, 4, 5. Tribulation sets all graces on work in the Saints: Thus the Lord dealt with the Church Psal. 44. from the 17 verse to the 23, and Psal 66. 10. Thus he dealt with Iob. ‘The Lord is come to these Nations with his fan in his hand, he is winnowing us as Wheat, and he will throughly purge his floor’ Matth. 3 12. ‘and who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refyners fire, [Page] and like fullers sope; and he shall sit as a refiner and as a purifyer of silver: and he shall purify, the sons of Levi, and purge them as Gold and Silver, that they may offer unto the Lord an offering in righteousness.’ Malach 3, 2, 3. Now the secrets of many hearts are discovered: now we [...]ee the ground of mens stomachs, and what corruption and rotten stuffe hath been lurking under [...]he beauty of untryed profession. Would not some have said, am I a dog? if that which they have how done had been told them a few years ago. Now it is seen Daniel. 11. 34. that many did cleave to the Covenant with flatteries; but the next verse being the 35. says further, That some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end, because it is yet for a time appointed. Therefore blessed is he that endureth to the end. And let him that standeth take heed lest he fall. The strange discoveries, the great stumbling, and many off fallings [...]f men in these times, afford me the serious and confirmed thoughts, how few there are that shall [...]e saved, and how hardly these few. Malachie's [...]efiners fire comprehends both all the tryals of a present time, and also and specially, the great and solemn last tryal of the Judgment of the great day, when many a mans work shall be burnt up, and himself shall be saved, yet so as by fire. 1 Cor. 3. 15. [...]hen shall all the sinners and hypocrits in Zion be affraid and surprized: for that they cannot dwell [...]th devouring fire, nor with everlasting burnings. Isai. [...]3, 14. There will be many amissing that day in [Page] the Congregation of the righteous, that here ha [...] sitten chief in the Assembly. In general this is th [...] verity: but towards the particular persons of [...] thers, I must walk with Charity, as toward [...] self, with fear and humble Jealousie: This o [...] all would remember, that they who cannot endu [...] the wide sieve of larger tryals in a present time, wi [...] never be able to abide the narrow search of a stri [...] judgment at the end of time. But as the Lord will have his People tryed, so he will have the [...] likwise Exercised and their Graces imployed. Idleness is a hateful and unhappy evil in People. We fa [...] an idle man must always have something to work he, that ceaseth to do well, will soon learn [...] do ill. To prevent that, the Lord puts work [...] his Peoples hand: for he hath not given the [...] Graces and Talents, to hide in a napkin under th [...] earth, but to be imployed and improven to use and therefore he appoints affliction as a ta [...] master to call forth all their Graces to work [...] and to receive the Tale of every mans Work, that it may be known what profit they make. Th [...] time of affliction should be a bussy time, like Eating time and Harvest, to the People of God. But alas! to many may be said in truth, that which Pharaoh said to the Israelites in cruel scorn, ye [...] idle, ye are idle Exod. 3 17. Only his inference and mine run very contrary. ye are idle, says he, and therefore ye say, let us go and do sacrifice to the Lord But ye are idle, say I, and therefore ye say no [...] let us go and do sacrifice to the Lord Now, if the Lord bring his People into affliction for their Exercise, [Page] hence it is consequentially inferred, that if their Afflictions do not Exercise them to purpose, they are not like to come out of them in haste. I fear many but play with their Afflictions, and look upon all the sad sights they see in the Wilderness, but as so many farleyes, fit to entertain their curiosity and to cause them gaze: And I exhort all to be serious with their Afflictions.

3. The Lord brings his People to the Wilderness, that they may be the more fit to receive the impressions of his will, and communications of his Goodness. Thus we see throughout this Chapter, the Lord designes jointly her Reformation and Consolation by all these bitter threatnings and afflicting Dispensations. And Chapter 5, 15. of this [...]ame Prophesy of Hosea. I will go, says the Lord and return to my place, till they acknowledge their offence, and seek my face: In their Affliction they will seek [...]e early. And (as the whole have no need of the Physician, but the sick) they now finding the disease of their Affliction to purpose, and so being the better fitted for the Communications of the Lords goodness, in their deliverance, return to him in this confidence, that he who hath torn will heal them &c. and that his coming to them, verse 3d; shall be as the rain to the earth, which being parch [...]d with drought is well ready for a showre. People [...]n Prosperity readily are not so fit to receive either the impressions of Gods will; for then speak to them, and they will not hear, Jer. 22. 1. Or the Communications of his Goodness: for then they an say we are Lords, and we will not come to thee. [Page] Jer. 2. 31. But Affliction fits them better both for the one and for the other. In prosperity, as in the noise of a City, every thing is heard, but nothing is hearkened to: and the common noise swallows up the most distinct and audible voices in a confused insignificant sound. But in Affliction, as in a Wilderness, the stillest whisper of a voice is soon discerned and seriously attended to. Likwise i [...] prosperity, as in a plentiful City or Country, men enjoy all things, and esteem nothing: but in Affliction, as in a Wilderness, wanting all or many things, they account the more of any thing. In a Word, the Lord in the Wilderness and by Affliction is tuneing his People to Obedience, that he may bring them forth singing the Songs of Deliverance. Gods commands and his mercies will have another kind of lustre and relish to a Soul coming out of a sanctified Wilderness. Formality in Religion, with much vanity and many superfluities wait but too well upon Prosperity: but the cold wind of the Wilderness bloweth these all away, and strengthens the vital heat of the inward man, and makes solk more Religious than formerly with less noise and adoe. Prosperity is an unthankful Piece: for readily the more it receives, the less it accounts of what it receives; and (as a full Soul loaths the honey comb) with a fastidious insolency it thinks, and by falsely thinking truely makes abundance of mercy a very misery: but (as to the hungry soul every bitter thing is sweet) the Wilderness, and an afflicted lot blessed of God, will give a man a good stomach for a piece of the bread of [Page] Adversity, and a Cup of the cold water of Affliction; and will teach him to say Grace to it thus: I am less than the least of all thy mercies Genes. 32, 10. So said Iacob when he was coming from his twenty years travels in the Wilderness of his Afflictions in Padan Aram. Prosperity extenuates, sanctified Adversity aggravates mercies: to it any thing less than Hell is a mercy. Lament. 3. 22. It is of the Lords mercies that we are not consumed: to it any mercy is a great Mercy: a great mercy is an extraordinary one: and an extraordinary is a marvelous incomprehensible one. Prosperity counts its mercies by Subtraction, it will take its Bill with the unjust Steward, and for a hundred it will write fourscore, and for fourscore, it will write fifty: But in the Wilderness men learn to cast up their Mercies by Multiplication with the help of Division: in the same place cited Lament. 3. 22. That we are not consumed, to some might seem but one mercy, and that a poor one too: yea but the lamenting Prophet finds mercies in that mercy. And truely the mercies of the Lord are homogeneous things, whereof every part hath the Nature and Denomination of the whole: as every drop of water is water; so the least piece of any Mercy is Mercy: and the afflicted, humble, thankful Soul loves to anatomize and diffect the Lords Mercies into parts, as Physicians do humane bodies, that they may informe themselves the better of the number and nature of the parts, and of the frame and structure of the whole. The 136 Psalme hath this common with those Mercies which it recounts, that there is more in it than every one can see: [Page] This only to my purpose, everyone may see, how the Psalmist tells out the Lords Mercies by parts, and insists upon one and the same Mercy, to shew that every part of it is a Mercy; and that, as all the rest, derived from the underived, uncreated, unexhaustible, and ever runing fountain of the Lords Mercy that endures for ever. Prosperity, like the Widow and her Sons in the matter of the oil, loses and comes short of many Mercies for want of the vessels of faithful accounts and thankful acknowledgments. The Saint in the Wilderness as the Disciples in a desart place, obeys Christs Frugal command, it gathers up the remaining Fragments of mercies that nothing be lost, and with those it fills whole baskets: As by the blessing and miraculous Power of Christ, the broken meat, after that Dinner, whereat so many thousands were well filled, was more than that which at the first was set down whole. O! but it is good holding house with Christ! It is good to have our portion, be otherwise what it will, with his presence and Blessing, and to have it coming thorow his hands. And as the power of divine contentment can make [...] the half more not the whole; so the Wilderness will teach the People of God, the mystery of improving Mercies, to make the increase more than the stock. This, as the rest of divine Arts, is best profest in the Wilderness: and therefore it is that the Lord sends so many of his most hopeful Children thither to be bred: and there they are continued till the [...] past their Course and taken their Degrees, and [Page] then they return Masters of the Arts able to teach others, and to comfort them with the same comforts wherewith they themselves were comforted of Christ. 2 Cor. 1. 4.

4. The Lord brings his People into the Wilderness, that he may lead them by, and deliver them from that which is worse. Exod. 13. 17, 18. And it came to pass when Pharoah had let the People go, that God led them not thorow the way of the land of the Philistins, though that was near: for God said lest peradventure the People repent when they see war and they return to Egypt; but God led the People about thorow the way of the Wilderness of the red sea. The Lord prepares his People a place in the Wilderness from the fury and persecutions of men. Rev. 12. 6. And albeit before, I called Persecution one of the parts of a Wilderness-Condition; yet I would have it understood, that every one that comes into the Wilderness, is not led thorow all the Wilderness, nor made to see all the evils thereof, nor do all Afflictions tryst upon every afflicted person: for often times God makes one a mean to prevent and escape another: even as in the case in hand, the Lord sends sometimes his People to enjoy Davids and Ieremys wishes in the Wilderness, that so they may be ridd of ill neighbours: for we say in the Proverb, Better be alone than in ill Company. And likwise the Lord by bringing his People into the Wilderness delivers them from the contagion and vexation of the sins of those with whom they conversed aforetimes. Albeit the Wilderness, as I before said, be a place of temptation; [Page] yet the Lord, by some one tentation which his People can better guide, many times leads them out of the way of some other one or moe which might be of more hazard to them. Surely it is no small mercy to be out of the way, when tentations are marching thorow all the land in solemn procession, and they cry before them, bow the knee, and when the wicked walk on every side, who but the viles [...] men, (Psal. 12, 8.) would covet the preferment of the midst? And would not any person of a Holy breath, prefer a Cottage in a well aired Wilderness, to the foul winds and corrupt infectious air of these plaguy times? The plague of a general defection which (as the Pest doth other deseases) hath engrossed all abominations, is now so common, that except it were with Aaron Numb. 16. 48. to stand between the dead and the living with the incense of much intercession, that, if it be possible, the plague may by stayed, I should think him a person of that stoutness which they call rashness, and of a pretty well confirmed, if not of a much hardned heart, who otherwise could gladly come into the Company of, or mix himself with the men of this Generation. We say when all freits fail, fire is good for the farsey: if God cure this Generation of one Plague by another, Remark how the Plague followed in London, the next year 1660. I shall think it no more than is necessary: for Psal. 14. 3. generally they are all gone aside, they are altogether become filthy; there is none that doth good, no not one: And now I think I hear a voice from Heaven saying of this Generation, as that other Rev. [Page] 18. 4 said to Iohn, of Mystical Babylon; come out of her my people, that ye may not be partakers of her sins, and that ye receive not of her Plagues. And there is another great mischief that the Lord leads his People out of its way—in bringing them into the Wilderness, and it is the Plagues that come upon wicked men, and all Gods enemies. The People of God want not their own visitations, but they are not like the Plagues of the wicked, their enemies. Isai. 27. 7. hath he smiten him as he smote those that smote him? or is he slain according to the slaughter of those that are slam by him? Yea the Saints Afflictions are excellent Antidotes and preservatives against the Plagues of their enemies, who are not as, but indeed are the Ungodly and the Wicked. We see the properity of the Saints Afflictions Psal. 94. 12, 13. Blessed is the man whom thou chasteness O Lord, and teachest him out of thy law, that thou may est give him rest from the days of adversity, till the pit be digged for the wicked. A strange thing a mans motto to be perussem nisi perussem: I had perished, if I had not perished: and that chastisment should hide a man from the day of adversity: But both the History of Scripture, and the Saints experience from time time in all Generations, do yeeld abundance of particular instances in confirmation of this General assertion. It appears by Lots slowness to depart, that he took it as a grief to go out of Sodom filthy as it was: and yet the Lord by that is sending him out of the midst of the overthrow. It is no doubt a grief and great Affliction to many of the Saints and Servants of God, that they are removed from their people and place: But when [Page] judgements come upon aplace, better to be away than in place. And in the judgment of judicious and great Divines, it prognosticats no good to a place, when the Saints and Servants of God are driven out thereof. Let any read Muscuus upon Math. 24. Alas then for her that bare me, and whose Breasts gave me suck! for the City the place of my Nativity and education, for the word that is past upon her, and the Prophesy: When it shall be said to faithful Ministers of the Gospel, go here or go there; go to the south, or go to the north, but go not to Edinburgh, then wo to thee O Edinburgh. These are the words and Prophesy of Mr. Robert Rollock which are to be seen in Print before the translation of his book upon the Colossians, And is not this the time spoken of.

5. The Lord brings his People into the Wilderness, to Humble them, that they may know of whom they hold mercies, and learn afterwards in prosperity to carry soberly. When Israel was upon the entry of a land flowing with milk and honey, Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness, and tells them plainly Chap. 8. verse 2. The Lord did all that to humble thee: To this end it was that the Lord commanded the pot of Manna to be kept by the Ark; and for this was institute the feast of Tabernacles. Prosperity is an insolent Piece, and will readily cause men forget their maker that hath done all these things for them, and came a free-hold of mercies: we are Lords say they, and therefore we will come no more unto thee, [Page] Jer. 2. 31. Or els they will give the Glory of their mercies unto Idols, in this same Hosea 2. 5. ‘I will go after my lovers, says she, who give me my bread and my water, my wool and my flax, mine oil and my drink:’ and therefore the Lord is concerned for the mantainance of his right, to put them out of possession, till they make a legal entry by a humble acknowledgment to him their righteous superior, and be repossessed by a novo damus, as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God, and damnage and hurt of our neighbours, by Prophanity, Presumtion, carnal Confidence, Intemperancy, Oppression, and the like: and therefore sayeth the Lord, Zeph. 3. 12. 13. I will leave in the midst of thee on afflicted and poor People, and they shall trust in the name of the Lord, and the Remnant of Israel shall not do iniquity. He that knows how he has gain'd his Estate, should know how he imploys it, and they that come to mercies hardly, should use them well and humbly. If ever God bring his Church and People again to good days and Prosperity, O! Let it be remembred that once we were in the Wilderness. And thus to the second thing in the point viz. ‘Wherefore doth the Lord bring his People into the Wilderness?’

Follows the Use which is the 3d thing in the point. The first Use is of warning, and I would sound an alarme, and proclame a march into the Wilderness to all the People of God. Our Leader and Commander, Iesus Christ the Captain of our [Page] Salvation hath long since taken the field, and is gone out on our head Heb: 13. 12, 13. Let us then who have taken the Sacrament and Military Oath of Christ, and have given our names unto him, go forth unto him without the camp bearing his reproach. The cloud is now lifted up from over the Tabernacle: and therefore it is time for the Children of Israel to set forth: yea the Ark of the Lord, his Ordinances and his People with the best of their Leaders are already in the fields, and are suffering hardship as good souldiers. Let us not then for shame lunch at home, let us learn the Religious Gallantry of Uriah the Hittite that valiant man, 2 Samuel 11. 11. ‘And Uriah said unto David, the Ark and Israel and Iudah abide in tents, and my Lord Joab and the servants of my Lord are incamped in the open fields; shall I then go into mine house to eat and to drink, and to ly with my Wife? as thou livest, and as thy soul liveth, I will not do this thing.’ It is time our loins were girded, our shoes were on our sect, our staff in our hand, and our stuff and provision upon our shoulder: for we must to the Wilderness, and what if we go out in haste? It is good to be in good Company: it is better (if Moses had any skill) to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season Heb. 11. 25. They who will not suffer with the people of God may suffer with worse Company. They who will not go forth with Lot unto the mountains, may possibly sit still till they get brimstone and fire from Heaven, and the smoak of Sodom about their [Page] 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 [Page] 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 [Page] insisting, briefly hint at some things I to be avoided. 2dly 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 [Page] 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, w [...]y have ye brought us up out of Egypt? Just like many in our Generation, why say they, your Re [...]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 them and the Birth-right; so that now the Elder serves the Younger: those, I say, pursue even to the Wilderness, according as it is prophesied Rev. 12. where John saw the Dragon pursue the travelling woman into the Wilderness.

[Page] 4. We would beware of Tempting God. Psal. 106. 14. they tempted God in the desart, and what that temptation was, see Psal. 78. 18. 19. 20. They limited the Lord, and said, can God furnish at able in the Wilderness? can he give bread also? can be provide flesh for his People? whatever our temptations be in a Wilderness, though we should fast till we be as Hungry as Christ was in the Wilderness, yet let us learn of him, not to tempt the Lord, by limiting him to ordinary means, since it is writen that man shall not live by bread alone, but by every word of God, neither let us rashly nor presumptuously cast our selves into any needless difficulty, nor cast our selves down from a pinacle of the Temple: for that again it is written, thou shalt not tempt the Lord thy God. Just thoughts of God, and these are large ones) would fit the Saints with a present help in all imaginable difficulties, Psal. 46. 1. God is our refuge and strength, a very present help in trouble.

5. We would beware of unmortified, imperitus, clamorous lusts. Psal. 106. 14. ‘They lusted exceedingly, in the Wilderness,’ and Psal. 78. 18. ‘ [...]hey sought meat for their lust.’ God had given meat for themselves: but they must have meat for their lasts also. Truely he had need have a good rent that would keep a table for his lusts: for lust is so ill to satisfy, that albeit one World serves all the men in the World, yet all the World will not satisfy the lust of one man of the World: Witness [...]e who weept that there were not moe Worlds to conquer. But he who must have his lust as soon [Page] served as himself, that man is not for the Wilderness. I shall advise all that are brought into the Wilderness, to do with their lusts, as Moses did with his Wife and Children when he went with Israel into the Wilderness, send them back, dismiss them for fear they make more adoe. Solomon prefers the Wilderness to the Company of a clamorous angry Woman in a wide house: but how miserable must he be who lives in Company with those scolding wretches, his craving clamorous lusts even in the Wilderness.

6. We would be ware of Apostacy and turning back unto Egypt: Numb. 14. 4. They said one to another, let u [...] make a Captain, and let us return into Egypt: And verse 3. Were it not better for [...] (say they) to return into Egypt? Whatever we me [...] with in the Wilderness, or whatever may be before us O let us never think of going back into Egypt Luk. 17. 32. Remember Lots wife, Remember Heb 10. 38. that the just shall live by faith: but if any mo [...] draw back, my soul shall have no pleasure in him, sait the Lord Remember (as I have said even now we find our Egypetan oppression more grievos than ever.

Now for positive Directions and things to b [...] indeavoured by all, that are brought into the Wilderness, take these. 1. And before all, we would labour for the Pardon of sin, and the presence a reconciled God: This was Davids great su [...] Psal. 79, 8. O Remember not against us former inquities, but let thy tender mercies speedily prevent u [...] for we are brought very low: and in the 9 verse, ‘he [Page] us, O Lord, for the honour of thy name, and purge away our sin.’ And over and again in the 80 Psalme, as in many others, his request is, make thy face to shine upon us. Moses was very peremptory in this: for Exod. 32. 32. he says, and ‘now if thou wilt, forgive this sin: if not, blot me I pray thee out of thy book, which thou hast written:’ and in the 33. Chapter 15 verse he adds, ‘if thy presence go not with me, carry us not up hence.’ Unpardoned guilt and an unreconciled God, will be very uncomfortable Company in a Wilderness.

2. As Moses in the Wilderness Numb. 13. we would spy the good land that is before, of the twelve that were sent, only two, Ioshua and Caleb were faithful in their report: Moses himself trusted their Relation, and put them on to pacify the clamorous People. Faith and Hope are the two only faithful spies, that will be sure to give such a report of their Discoveries, as may both confirme Believers, and compose the tumults, and quiet the clamours of unbelieving spirits. This was it, that sustained the Apostles, without fainting in all their Afflictions: this was the star that guided them thorow their Wilderness. 2 Cor. 4. 18. ‘We look not at the things which are seen, but at the things which are not seen.’ In our way through the Wilderness we would raise our estimations of Heaven, thither we would direct our expectations, and thence we would derive our sure consolations, we would see if the spies can bring us down, now and then, a branch of the Grapes of the Land for our [Page] refreshment: and if our Father will honour us with a present of the first fruits of our inheritance, or a Cup of the new Wine of the Kingdome, that we may (as we use to speak) Remember him in the Wilderness. Psal. 116. 13. that we may take the cup of salvation and call upon the name of the Lord. In the History of Israels travesl, Exod. 19 2, we read, that ‘when they came to the desart and pitched in the Wilderness, they encamped before the Mount,’ and Moses, in the 3d verse, went up unto God. We would so order our camp in the Wilderness, as that we may be always within sight of the mount: We would labour, in all our wanderings, to keep a clear sight of Heaven, and to have our head within the clouds; as it is said of Moses Exed. 24. 18 Moses went into the midst of the cloud, and got him up into the mount.

3. The People of God in the Wilderness would remember much, both what God hath done formerly to his People in the like condition, and what he hath promised to do for these that afterwards shall come into it. Albeit the Scripture generally all over aboundeth with matter to this purpose: yet for the first, what God hath done, recommend specially the four last books of Moses which are an exact journal of Israels travels in the Wilderness: for the latter, what he hath promised to do, read the 35 Chapter of Isatah throughot with Chap. 41. from verse 16. to 22. with 42, 1 [...] with 49. 9. 10. 11. 12. with 61. to the 9. with 6 24. 25. See Ier. 12. 10. 11. 14. and to the en [...] [Page] with Jer. 23, to thè 5. See Ezek. 34. throughout. Psal. 107. to the 9. with this 2d chap. of [...] throughout, all these (as I said not to exclude other places which may be obvious to those that are better versed in Scripture, I do Recommend.

4. In the Wilderness, we would be much in Intimate and more than ordinary fellowship with God: as I cited of Moses before, we would enter the Clouds and go up into the Mount to God: and we shall be no homlier than welcome. Cant 4, 8, invites us to this. We never find David higher upon it, than in the Wilderness. We owe that sweet 63 Psalme to the Wilderness of Iudah, in the 8 verse where of it is said, ‘my soul followeth hard after thee, thy right hand upholdeth me;’ and in the 5 verse, ‘my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyfal lips.’ If a Soul make a visit to God from the Wilderness, they may expect Joseph's Brethrens entertainment, they may resolve to Dine with him at noon. Our Lord Jesus learned this of his Father, ‘This is a desart place, says he, and we cannot send the People away fasting lest they faint by the way.’ Yea and after they may have that sweet Musick; ‘my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips;’ and Psal, 57. 7, 8. my heart is fixed, O God, my heart is fixed, O Lord, says he, I am now well at my heart; I will sing and give praise: Awake up my Glory, awake Psaltery and harp; I myself will awake early: and that [Page] was also a Wilderness Psalme. We owe the 4: Psalme to the Wilderness likwise, and the 84 whereof more anone. Take we then the direction, that the times of our affliction be times of more than ordinary Communion with God.

5. In the Wilderness we would be diligent to seek good occasions and means for the relief of our Afflictions, and supply of our wants: Need must make vertue with us, Psal. 84. 5 6. Blessea is the man in whose heart is the ways of them, who passing thorow the vally of Baca, make it a well. We must not like the unjust Steward, refuse in this case both to dig and beg: we must use all means lawful both spiritual and natural, with God and men: we must with Nehemiah, both Pray to the Good God of Heaven, and supplicat the King. Nehemiah 2. 4, 5. The day has been when the Nobles and Estates of Scotland and our Courtiers, would have suted and courted the King for a Commission, to build the City of the Lord and of their Fathers Sepulchers, the Church owning that Faith wherein their Fathers Died, who have left there to Posterity the Sepulchers and lasting Monuments of their Fidelity, Zeal and Religious gallantry: when a Great man would have pleaded for a liberty and protection to a faithful Minister. Then Israel and the Lords People in their bounds, in commendation of their Zeal and Diligence sang that song Numb 21. 17, 18. ‘Spring up O well, sing ye unto it: the Princes digged the well, the Nobles of the People digged it by the direction of the Law-giver with their staves.’ But now [Page] since our Princes and Nobles turned herdmen to the Philistines, and servants to Prelates, their work hath been to stop, and take away, and strive for Isaac's wells, to deprive the People of God, moe ways than one, of those occasions of pure and plentiful Ordinances, which they had digged and drunk of: had with labour provided and with refreshment enjoyed. See the case in ane Allegory Gen. 26. from the 17. verse to 23. I fear when this generation is gone (and if carcasses fall not in the Wilderness, if God make not a clean field, if he do not root out, and make a speedy riddance of this evil Generation from the face of the earth. wiser men than I are much deceaved) that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles, Nehemiah 3. 5. that the put not their necks to the work of their Lord. And when it is come to that, then who knows but the sons and little ones of our Nobles may be Well-diggers; And as it was in the case of the drought, Ier. 14. 3. may come to the waters and to the pitts; may be such as shall seek out, and labour for the means of their Souls refreshment. The Lord may bring the little Ones of those transgressors. whose carcasses fall in a Wilderness, into a land flowing with milk and hony, Numb. 14. 31, 32. Mean time, let us be digging in the Wilderness, let us seek occasions for our Souls, and where we do not find them, let us make them.

6. In the Wilderness, we would thankfully receave and improve thriftily all offers of accidentall [Page] occasions that providence layes to our hand. Psal, 84. 6. the rain also filleth the Pools, that is, the Lord will now and then be giving his out-wearyed People, some unexpected means of present relief and refreshment, which they must acknowledge and use, till they get better and more lasting occasions. Rain water in a Pool, is neither so good nor so enduring, as a spring or fountain of living Water: and yet the former is good, where the latter cannot be had: for to the hungry Soul, every bitter thing is sweet, and little will do a poor man good. If God give us an occasion of a good Sermon, or a Communion, or make any other good means to drop upon our heads, as unexpectedly as the rain falls from the Heaven; or if we have the benefit of the neighbour-hood of a faithful Minister for the time, these things, howbeit for their nature and vertue they be fountain water, yet herein the best of them is but like a Pool, that they are of an uncertain endurance. For such is the condition of these Wilderness-times, that where one day you have a fountain, the next day you have nothing, or an empty cistern: nor is there throughout all the land, so much as one Rehoboth Gen. 26. 22. ‘one well that the Philistines do not strive for.’ Therefore we must drink for the drought that is to come, ‘we must hear for the time that is to come; ’ Isai. 42. 23. we must make the best we can of every occasion that remaines, or accidentally offers for the time, and we must feed upon the little Oyl in the cr [...]ise and the handful of Meal in the barrel, till there be plenty in the Land.

[Page] 7. In the Wilderness we would make use of good Company: yea we would make much of it where ever we can have it. Psal. 84 7. they go from sirength to strength, as our Translation reads it, but the Original hath it, They go from company to company, or, from troop to troop. Indeed solitude and want of good Company is not the least of the evils of the Wilderness, as I shewed above, in the description of the wilderness: and I believe the People of God in these times will bear me witness in this. But we would seek good Company and make use of it. Mal. 316 the fearers of God, that were then in the Wilderness, spake often one to another. But wandering and unsettlment (another great mischief of the Wilderness) will not let the Saints lodge together: and for that the word of the Psalme says, they go from Company to Company: when they are driven from one Company, they must draw in to another. Many men never grow good till they are going to die (and indeed, in this World, he that mindes to be good, may make him for another World; and blessed be God, we know of another) even so the Saints oft times scarce begin to know the usefulness and sweetness of one anothers Company, nor to use it accordingly, till they must want it. Nor do they any thing worthy of their Society, till they be going to separat. I said in my heart, that this also is vanity and a sore evil. Learn we then more timely to make use of good Company.

8. In all our motions and removes in the Wilderness, we would follow and be Ruled by the [Page] Cloud of Gods presence: thus Israel was guided through the Wilderness, See Numbers 9. from the [...]5. verse to the end. The Cloud was a visible token and Sacrament of Gods presence with them. We would so live and so move in the Wilderness, as that we keep always in the presence of God, I mean his propitious comforting presence, whither the presence of God directs us, thither let us go, be it East, West, North, or South, be it fore ward backward, to the Right hand or left hand And where we cannot abide with Gods presence, if the Cloud of the Lords presence be liftted up to us off a place, be it otherways never so commodious and sweet; let us not take it evil to leave that place. If God say to us, as to Abraham, Gen. 12. 1. get thee out of thy country and from thy kindred, and from thy Fathers house, unto a land that I will shew thee; Let us, with Abraham, obey and be gone: let our desire be only with Jacob. Gen, 28. 20. that God may be with us in the way, and then let him take us through fire, through water, through a Wilderness, or what he will. If the Cloud remove from Him a wealthy and pleasant place, where are twelve wells of water and threescore and ten Palm-trees, so that we may there encamp by the waters, Exod 15. 27. to the Wilderness of Sin, an impleasant and a scant place, where we may be threatned to be even slain with hunger, Exod. 16. 3. we must march with the Cloud. In a word we must so carry our selves in our whole course, as that we may have the Lords presence and propitious countenance whatever we [Page] do, wherever we be. In this case, let us sing the [...]4 Psalme. The earth is the Lords and the fu [...]ness thereof, the world and they that dwell therein, And Psal. 4. v. 6, 7, 8. must be our song. Let men project and pursue for themselves places of pleasure, preferment and profit, (as most shamfully they do) let them carve and cut out Fortunes and Portions for themselves, and let them with noise divide the spoil of a Church that is fallen into the hands of her enemies, who are the wicked of the earth; and of many faithful Ministers who like the man in the Parable Luk: 10, 30. have fallen among thieves: But stay till mischief and evil go a hunting, and then their ill come Places shall not know them. Psal. 140 11. evil shall hunt the violent man to overthrow him; but in the mean time, what comes of the poor outcasts and wanderers? Why, they shall not want a place to go to; in the 13. verse of that 40 Psal. the upright shall dwell in thy presence: They may travel through places enough; but be their harbour what will, that is there home. And as it is a hidden place to Worldlings, so it is a hiding place to them, Psal. 31. 20. thou shalt hide them in the secret of thy presence, untill the Lord return to build up Jerusalem, and then he will gather the out-casts of Israel, Psal. 147. 2. for ‘he that scattered Israel will gather him, and keep him as a shepherd doth his flock; for the Lord hath redeemed Jacob and ransomed him from the hand of him that was stronger then he: Therefore they shall come and sing in [Page] the height of Zion, and shall flow together to the goodness of the Lord,’ Ier. 31. 0, 11, 12. and foreward to the 15 verse. Take we therefore the conduct of Gods presence in the Wilderness, and let us be thereof so observant, that by the least wink of his eye we be directed (Psal. 32. 8. [...] will guide thee with mine eye to sit still, or let out, to turn to the Right hand or to the left at his pleasure: and be our turnings in the Wilderness what they will, be sure we are not out of the way, so long as we enjoy Gods presence, and the comfort of the light of his Countenance. And that will make us with Mose, Heb. 11. 27. endure all that we meet with, who endured, as seeing him that is invisible.

9. In the Wilderness we would live by faith, and learn to take God for all things, Psal. 84. 4 blessed are they that dwell in thy house, they will be seeing and enjoying many things, that will make them praise thee; But what if they be put to travel through the valley of Baca? then in the 5 verse, Blessed is the man whose strength is in thee. He is the fountain. Psal. 36. 9. and he it is that makes all the streams of his Peoples consolations to flow in their seasons, Psal. 87. 7. all my springs are in thee. O but it is well lost that is found i God: and all that is happily wanted which is supplyed in him. O for more of the fountain! O for a larger faith to draw at this deep Well! O Noble Well! a Well that in all our journeys will follow us. 1. Cor, 10. 4. we read that the Israelites drank of a spiritual rock that followed them, and that rock was Christ. [Page] We may still encamp and ly about these waters, be our marches what they will in the Wilderness. This is the only Rehoboth, the well of Room: the Philistines cannot trouble this Well: It is of [...] higher spring than that enemies can get up to stop it: if the Lora make his paths to drop fatness, if they drop upon the Pastures of the Wilderness, see who can hinder it: for the rain waits not for man, nor stayeth it for the son of man; therefore blessed is the man (Ier. 17. 7, 8.) ‘that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh; but her leaf shall be green, and she shall not be carful in the year of drought, neither shall cease from yeelding fruit.’ O let us entertain those large thoughts of God that I have now so often recommended, and then without boasting we may say with him, that was as oft in the Wilderness as another, Psal. 34 2 my soul shall make her boast in the Lord. If they be spiritual, sanctuary mercies that we miss, then remember Ezek. 11. 16. Although I have scattered them among the Countreys; yet will I be to them a little Sanctuary in the Countreys where they shall come. Remember and sing 84, Psal. already cited, with Psal. 63. and 42. If they be remporal earthly mercies that we desiderat, then remember Psal, 24. above cited with, Deut. 8. 2, 3. ‘the Lord led thee through the Wilderness and humbled thee with hunger, and gave thee Manna, that he might make thee know that man [Page] doth not live by bread only; but by every word that proceedeth out of the mouth of the Lord, doth man live.’ I leave it to every one to try what is in God and in the blessing of God. And in the mean time, let us learn to take more upon trust with God. There is no waste ground in God: meet his People with scant where they will, they will meet with none in him. Jer. 2. 31. have I been a Wilderness unto Israel? sayes God: they could not say he had. Even as Christ said to his Disciples Luk. 22. 35. ‘when I sent you without purse and scrip, and shoes, lacked ye any thing?’ and they said nothing: why? many truely of the Saints and servants of God in these times, who cannot boast of much wealth, yet do not speak of want: many wonder how they live and yet they are both living and Life-like, And for one, I shall say that first and last, once and again, God hath cast my lot more to satisfaction, than I could have chosen with most deliberation, hereby teaching me that which I have taken for my Lesson, and till I can say it perfectly by his grace, I shall still be learning to choose nothing for my self: and though I shall not say with Leah Gen. 30. 18. God hath given me my hire, yet I may be excused to think that God hath given me a hire; for albeit Moses's respect to the recompence of reward Heb. 11. 26. and it may be not that either, but rather a free love and respect to the name of God, (hallowed be that great and precious Name) Rev. 2, 3, give the chief determination in all an upright Mans most [Page] serious deliberations; nor would he (as he shall not) be reckoned with those men Math. 6. 2. who have their reward; yet my present satisfaction with my condition outvyeth, till it is envyed of, the lot of those who have sought a fortune by moe turnes: Let Ravens hunt, and catch, and rugg, and Prey, and croack over what they have gotten, and cry from more, I judge him happy.

—Cui Deus obtulit

Farcà quod satis est manu.

That hath enough and finds no want

Tho his allowance be but scant.

And I have learned 2 Kings 5. 26. ‘that this is not a time to receive Money, and to receive Garments, and olive-yards, and vineyards, and sheep, and oxen, and men servants, and maid servants.’ I fear something worse than the Leprosie of Na [...]nian cleave to the Gehazi's of this time. If God will give me my life for a prey, in all places whither I go, by his grace I shall not seek great things for my self: for I fear he will bring evil upon all flesh, ‘and will break down what he hath built, and pluck up what he hath planted, even the whole land. ’ Ier. 45. 4, 5. I love tacitus pasci a morsel, be it of green herbs, with quietness: and I hope I have learned Philip. 4. 11. in whatsoever state I am, therewith to be content. Yea and I am the more content, that I find my case somewhat common in the time. To confirme it I give you a story. A vapouring Time-divine who hath changed his gang twice already, and possessed two honest mens Churches, one after another, seeking a fatter Pasture, lately [Page] met accidentally with an honest deprived Minister of his old acquaintance, and seeing him in case better than wont, asked confidently; ha sir, how is it that you look so well upon it, in this World? The other, a Notable Man, gave him a Notable Answer: ‘why, thus it comes, said he, we go in God's common.’ Gods common is better pasture than the Worlds inclosure: and what wonder if we who go i [...] Gods common, look better on't than you who go in the Devils inclosure. At this the petulant man kept silence, and iniquity stopt her mouth. I Remember it is said Psal. 112. 10 the wicked shall see it, (that which befalls the righteous to his satisfaction and honour) and be grieved, he shall gnash his teeth and melt away: the desires of the wicked shall perish. Now as we would by faith take God for all things els in the Wilderness; so in the case of fainting and weariness, which as I shewed in the description, is the last and not the least evil of a Wilderness-condition, we would take him for our strength, Psal. 48. 5 Blessed is the man whose strength is in thee Psal. 73. 26. my flesh and heart faileth: but God is the strength of my heart: Cant. 8. 5. ‘The Church coming up out of the Wilderness, l [...]aneth upon her beloved: Isai. 12, 2, The Lord Iehovah is my strength and my song: Isai. 33. 2. be thou their arm every morning: Haback. 3. 19. the Lord God is my strength, and he will make my feet like hindes feet, and he will make me to walk upon my high places: to the chief singer on my stringed instruments:’ if strength quite fail, and be exhausted, he makes the weary to renew their [Page] strength: if strength be weak, and the Soul drives heavily, and comes up with a slow pace in Duty; then he shall run: if when they winn to that, they fear it shall not last, nor they be able to continue at that rate; then they run and weary not, they walk and do not faint. Isai. 40. 31.

10. And lastly, In the Wilderness we would long and haste much to be through, and press with importunity for a delivery: This we see in David. Psal. 42. Psal. 63. Psal. 84. and Psal. 107 6. those who wandered in a Wilderness cryed unto the Lord in their trouble. And Moses who had been long in the Wilderness was very earnest to have gone over Jordan, to see the good Land, though for his fault at Meribah it was denyed him. Deut, 3. 25. 26. This direction is nothing so strange, as is the disposition of those to whom it is meant: For I begin to observe many who have seen the Lords Glory and Power in the Sanctuary, but too modest, not to say worse (be it from desponcency, or from some worse quality) in their Suits for a restoration of these Mercies: Either the length of our affliction hath put us so far out of memory, or the deepth of it hath put us so far out of hope of better dayes, that as if there had never been, nor never should be better dayes, we content our selves with the present. Truly it astonishes me to see such a Spirit of slackness possess many; as if the Lord had said to us, Ier. 29. 5, 6, 7, 10. ‘Build ye houses and dwell in them, &c. For thus saith the Lord, that after seventy years be accomplished in Babylon, will I visit you, and [Page] 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 [Page] 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 [Page] 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 [Page] 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) 2dly, 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 [Page] 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 [Page] 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 Soulconverting 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: [Page] 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 [...]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 [...]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 [Page] would have made all the Elect tremble to Eternity. Yea and he rose and was victorious over death for us: [...]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 [Page] 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 [...]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 accordingly in this Chapter, the Lord allures this whoorish Church with Gifts: So verse 15. I will give her her vineyards from thence, and the valley of Achor for a door of hope. A Gift is a tempting and inticing thing: and therefore the Lord hath forbid Iudge, the taking of Gifts; ‘For a Gift blinds the Eyes of the Wise, and perverts the words of the Righteous: ’ And therefore Isai 33. 15. He is a rare man, That can shake his Hands from holding Bribe [...]. And the more strange it is that men can take so largely from God, and not be thereby enticed after him. Solomon sayes, A mans gift make room for him, and whithersoever it turneth it self, it is so prosperous, that Every one is a Friend to him that giveth Gifts, Prov. 18, 15. and 19. 6. But let us consider [Page] Gods Gifts: His Gifts are 1. Free Gifts: And what is freer than a Gift? For if it were not free, it were not a Gift: None of us can earn the east benefit at Gods hand; For ‘who hath given to the Lord, and it shall be recompensed to him again? But of him, and through him, and for him are all things, to whom be Glory for ever, ’ Rom. 11. 35. 36. 2. His Gifts are good gifts, he is the giver of all good; and ‘from him every good and perfect gift descendeth, he will with-hold no good from him that walketh uprightly.’ I confess, That sore evil unde [...] the Sun. Eccles. 5. 13. may be seen in all other Gifts as well as Riches, That they are often keepea for the [...] hereof to their hurt. But God never gave men that Gift, (they have it of the Evil One) by abuse to turn good Gifts into evil for themselves. 3. His Gifts are Rich and rare Gifts, Grace and Glory, and every good thing: yea himself: For the Covenant Gift, is, I will be their God: yea our Selves and our Souls He gives Life and Breath, Act. 17. 25. [...]er. 38. 16 He gave us this Soul. 4. His Gifts are large Gifts, Act. 17. 25. He gives all things, and 1 Cor, 47. What hast thou that thou didst not receive? And here I observe, what a great advantage in his alluring us the Lord hath of us all by his Gifts. If we possess and keep still his Gifts, we cannot handsomly refuse his sute for our kindness and service, for no ingenuous Woman will possess or retain that man's Gift whom she minds not to entertain. But if any should presume disdainfully to return the Lords Tokens to him, and to send [Page] back his Gifts; then he hath yet the greater advantage: For if we send back all his Gifts, and return all to him that ever we had of him, then must we needs with all send back and return our selves, and our Souls, and all that we are, or have, or can: For he gave all these; and he requires no more than what he gave. So that of necessity we must either be all for God, or we must be nothing; or else we must be most base in being anything that we are not for God, and in retaining his Tokens, when we have rejected himself. And now let wild ungracious sinners, look how the [...] shall come handsomly off: And this I would recommend, especially to such as claim to more [...] a Spirit and Breeding than ordinary: if there be any Gallantry, here is the opportunity to shew themselves men. 5. His Gifts are frequently renewed or rather continually heaped Gifts, He loadeth u [...] daily with his [...]: He is still giving and daily sending variety of [...]. Mercies, and he is still heaping Benefits upon us: and these (if we intertain th [...] Giver, and give him our Consent) we are to take tokens for good, and an earnest of greater things to be enjoyed; For the Valicy of Achor is a door of hope.

The Fifth chief Motive, wherewith the Lord allures his People, is, his Carriage and Demeanor towards them. A goodly Deportment, a quair Behaviour with an obliging Carriage is very taking. Davia's and Daniel's Behaviours did much to allay, if not to vanquish the fury and malignit [...] of their malicious Enemies. The Carriage of [...] Vespasian the Emperour was such, that thereby [Page] he was, and was called deliciae generis humani, the darling of mankind. But, O, how transporting is the Lords way and Carriage towards his People! Secular Lovers use to frame their Carriage, as well as their Cloathes, into the best fashion and dress, and they study to make their entries [...] with all their Sailes up; and would seem to be rather what they should be, then what they are, and indeed be: They put on their best Behaviour with their best Sute, only at Shows and Solemnities; for as they do not wear their best Cloaths, [...]o neither practice they the best Manners, always at home. But as the Lords Carriage to his People, is alluring, at his first appearing, and in his first address to their Souls; so they may expect to have it always the same: For He is God and changes not, and all that is but his ordinary. But behold his Carriage, I pray you; with much Patience he waits upon his Peoples consent, as if their Love were worth the waiting upon; and indeed it it be not so, it is enough that he account it so; in much mercy he overlooks many faults in them, and puts the best construction upon many of their unhandsome and unkind Actions: In much kindness he makes them many a visit: With much earnestness he invites them, with much respect he intreats them, calling them by all their best names, in discretion fitting their Titles to his design. In much condescendence and tenderness he complyes with them, and applyes himself to them, and all this he doth so equally, constantly and faithfully, that they must [Page] say, if they be ingenuous, that all his wayes to them are Mercy and Truth: And for all this he is content so [...]ar to condescend, as to submit himself to their reasonable and impartial Consure: O Israel what iniquity hast thou found in me, and wherein have I wearted thee? testify against me, Micah. 6. 3. Surely, if ever I did any thing below my self, it was in matching with thee. [...]f I had insisted upon particulars in this, and the Motives already mentioned, where had my rest been? But of Gods Carriage and Way with his People this is the sum, that it is not the manner of Men. And I think the Lords ravishing conversation with his People, would easily pass into Admiration with him, who professed ( [...]ov. 30 19) that he could not know matters much more easie. O that the secular Courtier might, after many changes o [...] shapes and fashions at last be turned into a seraphick lover! And that the ingine and wit which is thrown (where it evanishes) into the Air of vanity, were employed to court the Uncreated Beauty of that ever blooming flower of Eternity.

The Sixth chief Motive wherewith the Lord allures his People, is, the Example of others, who have led them the way in loving, choosing and commending him. Example is an alluring thing: And the World is more ruled by Example than by Law. Example oft-times usurps upon Reason; sometimes it agrees with her; but seldom is it subject to Her. And thus while men ask rather quid fit, what is done, nor, quid fieri debet, what ought to be done, Many follow the broad way that [Page] leadeth to destruction, while but few do find the narrow that leadeth to Life, Many choose rather to go to Hell in company, than to go to Heaven alone. But in Religion and in Travel, I would hold the rule, to choose day Light rather than Company: Nor would I willingly wait for any man till Night, who in the dark, Might lead or mislead me whither he would. If once a man turn his eye off the fixed Light of Scripture, the wandering Star of Example may lead him whither he knows not, and lodge him where he would not. Now how the Lord allures his People by Example, see Cant. 1. 3 4 There the Church finds others before her, whom she would gladly follow: The Virgins love thee, draw me, we will run after thee; Lord I love good company well, and therefore let us all go together. And as she finds good Example before her, she leaves the like after her, that allures others to follow her, as she had followed others, Cant. ch 5, and 6. Whither i [...] thy beloved gone, O thou fairest among Women, [...]hither is thy beloved turned aside? that we may seek him with thee: And all this by the Lords direction, chap. 1. 8. Go forth by the footsteps of the flock. O that God would raise up many Lights of Religion in this dark Generation! Many who might be exemplary in Piety, who might go before others, [...]s the hee-goats before the flock, Jer. 50. 8. O that God would perform more in our days, that which he hath promised of old. Zach. 8. 21. the inhabitants of one City shall go to another, saying, let [...]s go speedily to pray before the Lord, and to seek the [Page] Lord of hosts; I will go also. Mean time, let us follow the Examples we have, and that the Example of those who have chosen and owned the Lord and his way, may be the more alluring to us. Consider 1. that many of them were Kings and Great Men: Religion and the strictness of Godliness is too far above every man, to be below any man: I fear those who think Godliness below them, find it too far above them Prov. 24. 7. wisdom is too high for a fool. 2. Many of them were Wise men. Let our Sages, Senators, and our Counsellours remember this: and if they say there are few Godly men Wise, I can say to them, there are as few Wise men Gody and chosen to obtain mercy. 1 Cor. 1, 26. not many wise men after the flesh are called and chosen. But truely, till the Cabi [...] Councils of secular heads, and the Conclaves of the Clergy find me amongst them all, four men whom they will undertake to match for wisdom with Moses, Joseph, Solomon, and Daniel, I cannot but think, that Godliness doth as well become a Wise Man, as Wisdom doth a Godly man: withal consider, that Godliness and Wisdome are one in Scripture. 3. All of them were Righteous and truely Holy Men, strange it is that so many should choose to be wicked, whilst none can en [...]ure t [...] seem or to be called such, and who but the worst man takes it worst to be told of his faults? And as strange it is, that every one should choose to seem and to be called Righteous and Good, whilst so few do choose indeed to be such. But is it no [...] as much the Glory of true Godliness, that Hypocrits [Page] and Prophane Persons love to go in its Live [...]y, and to be called by its name, as it is their reproach to have or hold the forme of Godliness, whilst they deny the power thereof? 4 They were Impartial and Uninteressed men, that (except upon Heaven) could not with the least colour be suspect of any designe in their doings: yea did they not renounce and go cross to all Worldly interests of nature, Education, Credit, Profit, Pleasure and the like? 5. They were Resolute and Constant in what they did. Indeed if the Saints had Repented their choice, they might have renounced Religion when they pleased, as is said of the Patriarchs. Heb. 11. 15. that if they had been mindful of that Countrey, from whence they came out, they might have [...]ad opportunity to have returned, but now they desire a better Countrey, that is an heavenly. I should think it a poor office to perswade men to that which might repent them: but if they, whose example commend, and whose Practise gladly I would perswade, did with Constancy and Confidence, without Relenting go thorow and pass the difficulties of the flatterings and Frownings, the Fears and Hopes, the Threats and Intreaties of a present World, may I not conclude, that Godliness is that which is not to be Repented of?

It now follows to treat of the inward power of Grace, which maketh these external motives, effectual upon the Soul. If any should attempt by [...]rce to storme the Soul of man; it is so sure to be [...]zed to the ground, and brought utterly down [...] nothing before it yeeld (for voluntas non potest cog [...] ▪ [Page] the will, which is the Fort Royal of the Soul cannot be forced) that the Assailant may resolve to loss it, before he win it, and to win only the expensive loss of all his labour, and to triumph ridiculously over a nothing: for nature and invention have made the Soul a strength impregnable and unaccessable to any power without: and all attempts thence, may certainly prove ineffectual, except a ready course be taken, to gain a correspondency with these within. Also sinners are naturally very shie and ill to be courted: But the Lord as he is good at all that is good, is excellently good a [...] courting and allureing an untoward heart. Others, it may be, have got from her at once, their leave, with a repulse: yea my servants in my name, have possibly been so served: but, wild as she is, I will not leave her so: I will speak to her my self, and I'le in gage, I shall quickly cause her say yea: therefore behold I will allure her, he can but say to a Soul, follow me, and it leaves all and follows him: he can catch a sinners heart from him ere ever he is aware. Ier. 20. 7. O Lord, thou hast deceaved me, and I was deceaved, thou art stronger than I, and hast prevailed. He can mix a Love-cup to the Soul, that shall cause it speak of him when he is gone, and follow him faster than ever it fled from him, and that even when he seems to flee: we remember thy Love more than wine, the virgins love thee; draw me, we will run after thee Cant. 1. 2, 3, 4. yea more, he can make an ointment, the very savour whereof shall cause sinners love him: because of the savour of thy good ointments, thy name is as ointmen poured [Page] out, therefore do the virgins love thee; yea he [...]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 [...]stest lock that is upon the heart of any sinner. Cant. [...]. 4. my beloved put in his hand by the hole of the [...]or, my bowels were moved for him: and if it [...]o not open freely, he can drop a litle mirrhe from is finger upon it, that shall make it easy: [...] rose [...] to open to my beloved, and my fingers droped myrrhe, verse 5 and 6. yea without once asking liberty, he [...]an ravish a sinners heart: and when ever he comes [...]pon such a design, he coms rideing in King So [...]mons Chariot, the midst whereof is paved with love, [...] 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 [...]p, his willing people, Cant. 6. 12. and if once the [...]ul is got up into the Chariot, the King bids drive, the 13 verse, return, return O Shulamite, return, [...]urn; and then farewell thy Fathers house. Psal. 5. 10. forget thine own people and thy fathers house. [...]ow the Chariots of Aminadab, the Chariots of the [...]ords willing People, run upon these four wheels. [...] plain termes, the inward power of Grace, where [...] the Lord allures sinners, and gains them to himself, consisteth and is carryed on of these Four. [...]1. A sound and clear Information of the understanding, and Illumination of the mind: as it is [...]ten in the Prophets, and they shall be all taught of [Page] 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 ma [...] know him that is true. If a man by nature and study were never so judicious and learned, yet ere he b [...] 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, hat [...] 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 the [...] that believed. To conclude, there is greater odd betwixt a Saint and a Rabbi, than betwixt a Ra [...] and an Idiot: for the last two (I now suppo [...] [Page] 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 [Page] 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 oc [...]upanti [...], 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 [Page] 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 Faith had got footing, his Affections were to seek. The Case is common and too well known to the People of God: In Preaching, Hearing, Reading, Meditating, Praying, Praising, or any other Duty of our Life, the Affections oft times do not answer. But Grace hath a skilful hand, and is a Musician so expert, that if the Tenor of the Will be but well set, and the Base of Godly sorrow record well, ordinary failings in the other parts, shall not be much discerned.

4. The inward power of Grace making outward Motives effectual, consists in a Cheerful, Ready Motion of the Locomotives, and an actual up-stiring of all that is in a man, by an Act Elicitive of the Imperated Acts of the Understanding, Will, and Affections: So the Schools express it: But to speak plainly, it is Grace causing us to perform indeed and with our Hand, that which it hath caused us to know, will, and Love with our Heart: For sayes the Apostle, It is God that worketh in us, both to will and to do, of his good Pleasure, Philip. 1. 13. And if Grace assist not in this, as well as in the rest, this, to do, may make much adoe, and cause even an Apostolick Spirit have a [Page] hard pull of Duty, Rom. 7. 18. To will is present with me, but how to perform that which is good, I find not. And by this their defectiveness and short coming in the point of doing, the best of Saints may be convinced, that of themselves, they fall as far short in the other points; and that it they cannot go the least step without Christs hand holding them up, they could far less have walked the whole length of their Duty: The Apostle's inference is remarkable to the purpose: I know, sayes he, that in me, that is, in my [...] dwelleth no good thing, for to perform that which is good I find not, albeit that to will is present with me. So that he who of himself cannot do, neither of himself can he know, will or love that which is good. Fail in one, fail in all. This consideration of it self, may refute the whole and half P [...]agian, Popish, Lutheran, and Arminian Crot [...]hets in the point of Grace. And this shortly is the method of Graces work Converting a Soul, and alluring a Sinners heart. The Understanding sayes, Gods will is true, the Will sayes it is good, the Affections say it is sweet, the Practice and whole Man sayes it is done. Thy will he done; and if it be thy will to save me, and have me to thy self, then Lord, I am thine, save me; for I seek thy Precepts, Psal. 119. 94. But in the Natural Birth, we know not how the Bones do grow in the Womb of her that is with Child; far less can we reach to Perfection the Mystery of Regeneration: and if we know not the time when the wild Goats of the Rock bring forth, nor can mark when the [Page] Hindes do Calve, how shall we be able to Cast the Nativity of the Sons of God? For Iohn 3. 8. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth: So is every one that is born of the Spirit. If we know not the way of a man with a maid, Prov. 30. 19. how short may we well be judged to have come in our Accounts of the Lords method of courting and making Love to the Souls of his People; and yet we are instructed from the Word of God, to give of all these, an account sufficient to Salvation, with all necessary instruction and comfort. And the like account the Saints are to expect from the Spirit of God, which searcheth all things, even the very deep things of God, 1 Cor. 2. 10.

The Use of this point I dispatch in these few words of Instruction. 1. We are taught from this, that sinners naturally are very untoward and untractable, to that which is good: they must be allured, enticed, and as it were beguiled and deceased unto that which is equally there Duty and Mercy; Ier, 20. 7, O Lord thou hast deceaved me, and I was deceaved. 2 Cor. 12. 16. The Apostle, who was as a deceaver and yet true, being crafty, caught the Corinthians with guile. It is indeed a pia fraus a Godly beguile, to beguile a Soul to Heaven and to God. I wish moe were thus beguiled, and that many such deceavers may enter into the World: nor can I say in this deceit, whether the deceiver i [...] the Honester Man, or the deceived the Happier.

[Page] 2. This teacheth Ministers the Art of Preaching, They must be both serious and dexterous: as friends of the Bridgroom, and Ambassadors for Christ, they must be so well acquaint with the laws of love, as to be able (a Divine blessing concurring) to allure the wildest and most froward Soul. A Minister would be a Seraphick lover, one of the order of Peter: Peter, lovest thou me? Lord thou knowest all things, thou knowest that I love thee. Peter, feed my lambes, feed my sheep. If our way with sinners, be not the most taken way, let it be the most taking way, and so we shall not mistake the way. Many Ministers are but cold Suters for Christ, and why? they are troubled with an error of the first concoction, they erre concerning the end: they seek their own things, and not the things of Christ, they serve not our Lord Jesus, but there own belly: they eat the fat, and cloath themselves with the wooll, but they feed not the flock: put them to tryal, and it will be found they cannot read the Bible: they lisp like the men of Ephraim, for Shibboleth, they say Sibboleth; give them but to read that short text 2 Cor. 12. 14. they read it, I seek not you, but yours; and if they read right, I seek not Yours but You, they are the greatest of lyars. In a word, they are like many in our days (and those are even like them) who court the fortune more than the person: in this age, a rich man needs not want Children; let him make Images of his Silver, and these shall not want matches, such who for their generosity deserve, as often they get, the reward of a silver [Page] crucifix. But as he that findeth a wife, though he find her in her shirt, findeth a good thing, and obtaineth favour of the Lord, Prov. 18. 22. So he that winneth Souls, though he win not a penny with them, is wise. Prov. 11. 30. Truely the alluring way of preaching is ars longa, a thing not soon learned, but where God doth give the tongue of the learned. This art hath many precepts, which I am fitter to be taught, than to teach: and till God send the time of teaching, I take this for the time of learning: who are these that come up from the Wilderness, both better men and better Ministers?

3. We see this in the point, That Religion is an alluring thing. It deservs to be written in Gold: Lord write it upon my heart: it hath that in it which may abundantly endear it to any free Soul. Some who could stand before an armed enemy, have fallen before a naked beauty, Let Sampson and David be witnesses in the case: sawest thou ever the beauty of the Lord? for how great is his Beauty? and how great is his Goodness? sawest thou ever the beauty of Holiness? a beauty as rare as Rich, a singular beauty! a beauty Active and Communicative, it makes all those beautiful that enjoy it: it is not so with the Richest Worldly beauty: an unbeautiful Husband may have a beautiful Wife, whose beauty cannot make him comly: none truely love and espouse Religion but it makes them comly with its beauty. O how would such a beauty be courted in the World? hast thou not the pourtrait of this beauty in thine [Page] heart, the Chamber of her that conceaved thee? I should hold my self everlastingly obliged to him that would give me a well done coppy: and though I did not like it, for him that did it, yet would I love it for them that it is like. And if this my discourse for Image and likness could say unto God, thou art my Father, and to Religion and Godliness, thou art my Mother and my Sister, The Piety of my vanity, might excuse the vanity of my Piety, to boast of my Relation to that lovly Family, that brings forth all beauties. I have seen the Heathen Venus their Godess of love and beauty, painted with a flaming heart in her hand, (a pretty embleme of that Scripture Hos. 4. 11. Whoredome taketh a way the heart) beauty maketh daily triumphs with mens hearts, as the Garlands of her victories or the spoiles of her captives, who are no enemies: for amongst the many (as there are many) singularities of seminine victories, these are not the least, that Men conquer none but enemies, Women none but friends. Men take captives against their will, womens captives are all consenters to their own bonds, nor do they once desire to make their escape. Men punish their captives with pain, Women please theirs with torment, and torment them with pleasure. But O canst thou behold the beauty of Holiness, and have thy heart at command? Needs must the lively truth of Godliness be very desirable, when a lying shew and dead picture of it is so lovely, Mark. 10. 21. Jesus beholding the young man loved him, for the appearance of good he saw [Page] in him. How transporting must true Godliness be in the Abstract? and is not the profection of Piety, the perfection of beauty? since in the concrete and in its imperfection it is so ravishing Cant. 49. the Church with one of her eyes ravishes Christs heart, a cheek-view, a glance and half a look of a Saint is very alluring. But what if both her eyes be to him? then as one wounded, he cryes, Chap. 65. turn away thine eyes from me, for they have overcome me. He falls before his friends, who rose over all his enemies: the Saints beauty overcoms him that overcame the World, it captivateth him that led captivity captive, it triumpheth over him who triumphed over Principalities and Powers, it conquers him who conquered death: for love is strong as death: Set death in the way of love, it can despise and go over it. If jealousie dispute Christs love, he is ready to vindicate himself upon the highest adventure: tell me (says he) what token shall I give thee? what shall I do for thee? If thou lovest me, thou must die for me. O jealousie cruel as the Grave! I love thee, and will wash thee in mine own Blood: I love thee, and will give my self for thee: O love strong as Death! O death-conquering Christ! O Christconquering Love! O Love-conquering Beauty of Holiness! Look upon Holiness, let thine eyes but observe her wayes: Love her, and give unto her a present of what thou hast. But what is thy Petition, O Queen? and it shall be granted thee? what is thy request and it shall be performed? If I have found favour in thy sight, O friend, [Page] and if I please thee, then give me thy Heart, Prou. 23, 26. My Son give me thine hears: her Authority might command it, her Beauty might rob it, but her Modesty and Love doth Friendly desire it.

I would not have my discourse fall in the hands of the ungodly: For wickedness proceedeth from the wicked (as saith the Proverb of the Antients, 1 Sam. 24. 13.) But if I were to speak to ungodly Sinners (O Lord open my closed Lips, then shall I teach Transgressours thy wayes, and Sinners shall be converted unto thee. Psal. 51. 13.) I would shew them, what I have yet to add, in the behalf of lovely Holiness: I would sing to my Beloved, a Song of my well Beloved. But the alluring subject, the Kindness I owe to Godliness, with the respect I have for all that love & serve her, invite me to speak, what I know: and therefore, beside all the alluring Motives to Godliness, mentioned in the Explication, I add these things to be considered, wherein she excelleth all her Companions, her Rivals, and all that would partake with her in our Affections. And I shall but point at some Heads, leaving room for the godly Soul, to enlarge in its Meditations, upon the particulars in consideration.

1. Godliness bringeth the Soul upon the greatest Interest: The interest of God, of the Soul, of the Kingdom that cannot be moved, the Crown that fadeth not away, and the things not seen that are eternal; that which eye hath not seen, nor the ear heard, nor hath it entered into the [Page] Heart of man to conceive, even that which God hath laid up for those that love him, Angustus est animus, quem terrena delectant, They are not ill to please, who can be put off with things Wordly. But the Saint is the only person of a great Spirit, who indeed minds high things, even as he is born to great things. The Books De natura, or of Nature, are too mean a Subject for a Saint: all his Studies are de Anima, de Caelo, & de Deo: his Lessons are of the Soul, of Heaven, and of God. His ditan is [...], he minds the things that are above.

2. Only Godliness hath that in it, that can maintain and advance his greatest interest. What can all the Pomp, Pleasures and Profits of the World do to a Soul? Do these things make a better man? Lay all these to a wounded Conscience, and they will be as he that taketh away a Garment in cold Weather, as Vinegar upon Nitre, or as he that singeth Songs to a heavy Heart, Prov. 25. 20. they may make it worse, they cannot make it better. A mean subjects Rent cannot bear the Charges of a Crown, nor can all the imaginable affluence of Worldly sensual Pleasures, (the delights of the Sons of Men) fill up the Accounts of a mans Happiness. Are not all things worldly, under an Antient Curse for mans sake? And shall that which is cursed, make us Blessed? The Wisdom of Solomon (and who shall come after the King?) hath tryed the Experiment of all things Sublunary, that they are but vexation of Spirit, and a very Vanity: And will a man fill [Page] his Belly with the East-wind? The most refined Spirits and artificial Extracts of natures fullness, hath no more fitness and congruity to satisfy a Soul, than Chaff or Sand hath to nourish a humane Body: Nor did Nebuchadnezar eat Grass with the Oxen, until his heart was made like the Beasts. Moreover, the Glory of all things transitory hath not the Civility to see the Soul to its rest: But serve it like wicked Companions, who have debauched a man all the day, and leave him to dry a Kennel at night. O when the Soul shall run out into Eternity, and Death shall draw the Courtain upon all things Worldly, Then it shall be seen, that the things that are seen, are but Temporal: And then if the Soul would return to call but for a cup of cold water, of all its sensual Pleasures, it cannot have passage: For there is a great Gulf fixed betwixt, So that they who would pass from hence to you cannot, neither can they pass to us that would come from thence, Luk. 16. 26: To close this consideration, Remember that the wise God called him a fool, a great fool, a rich fool, Who, for that his Barns were full, would say to his Soul: Soul, thou hast much good laid up for many years, take thine ease, eat, drink and be merry, Luke 12. 19, 20. But O! the revenue of Godliness: God and the Light of his countenance, Christ and his Merits, the Holy Ghost with his Comforts and Graces, the Justification of Faith, the Peace of God, the Joy of the Holy Ghost, the hope of Glory, are things of great Beauty, to please our Souls withall.

[Page] 3. The Consolations, Joyes, Pleasures, and Delights of Godliness are the choicest of any: For however (as the Proverb is) a small thing will make fool fain, and as little makes him sad; Yet the Delights of a Wise-man, are such as are the things he delighteth in, Ps. 4. 7. Thou (thorough the light of by countenance) hast put gladness in my Heart, more [...]an in the time, when their Corn and their Wine in [...]eased. O Lord, I am as far above the envy of the ungodly, as they are below mine. The Worlds great prejudice against Godliness, is, that they fancy it an unpleasant thing, void of delight: But [...]tum est in organo: And no doubt if men found that delight in Holiness, which they do in wickedness, we should quickly have the World a Pro [...]lyte to Godliness. O then that my Words were weighed! and that the World would give me a air hearing but in this one consideration; no doubt, I had then gained. Delight is a very alluring thing, and trahit sua quemque voluptas, every one follows whither his I leasure and Delight [...]ads him. Nor is it any wonder that so it be; [...]r Delight and Pleasure is the very flower and [...]ossome of Happiness, the accomplishment and [...]st act of Blessedness, differing from Vertue and Godliness, as the Flourish from the Tree, the Rose [...]m the Bush. The Scripture placeth the Saints [...]lessedness, both in the Estate of Grace and Glory, Pleasure and Delight. That Delight is a mans [...]lessedness in the state of Grace, see the Command, Psal. 37. 4. the Promise Isai. 64 5. the [...]ints professed practice, of whom Christ is the [Page] chief, and chiefly meant, Psal. 40. 8. The Motive given by the Spirit of God, Prov. 3. 17. And that Delight hath the same place in Glory (if any that have heard of such a thing as Heaven, did ever once doubt of it) it is more than clear from, Psal. 16. 11, Revel. 21. 4. with many the like places. If men knew to do the Epicureans right in their opinion of Felicity, and could speak as Philosophers, and not as taunting Satyricks, I could rather be, than be called an Epicurean: For Imperious custom, (even like Diotrephes, who in all things loveth the preheminency) hath usurped sofar upon the World, that she prevaileth equally in mens Words and practices, calling things as she lists. Whence a sensual Sow wallowing in the mire of Lust, must bear the name of an Epicurean; whercas, in Truth, an Epicurean is no other than a man placeing Happiness in rational Pleasures and intellectual Delights worthy of men: Even as I, according to the Scripture, have placed it in those Delights that are Spiritual and becoming a Saint. The cutting off of a Member deserves not the name of a Cure, but is the Uncomfortable result of the desperate wits of Extremity and Necessity, in a deplorable Case; and an expedient intending the preservation of the whole, with the loss of the part: For better it is to go to Heaven with one Eye, Hand or Foot, than to be cast into Hell with two. The Stoical Apathetick method (if the Stoick be not as much wronged as the Epicurean) is but a pitiful cutting, at best a curb, no wayes a Cure of a corrupt World. A man will [Page] suffer much before he suffer the loss of his Limbs: and he hath wrought but an undesirable Cure, that by cutting off of a Member hath made a man creple or maim: The World will want much before they want their Pleasures and Delights: And indeed who would choose to be miserable? Wherefore the only expedient method in this case, will be diversion, whereby men may save their Members; the World may enjoy Delights and Pleasures, for measure as much greater as for quality better, than formerly in their courses of Iniquity; only they must not run any more in the Channel of Sensuality, but in the vein of Religion and Spirituality. Consider then the Delights and Pleasures of Godliness, and then let reason say, who hath the sweetest Life, the Saint or the Bruit.

1. For their nature, they are unspeakable and full of Glory, 1 Pet. 1. 8. the Word is significant in its own Language [...], a glorifyed [...]oy; a very Heaven upon Earth: A Joy of the same Nature, though not to the same degree, with that in Heaven. The Saints Delights in Earth, are a cup of the same Wine, for kind, which they shall drink in the Kingdom of their Father, though it be not of so high a colour, nor of so rich a relish to us here in the Cellar, as it is to them at the Kings Table. Holiness is much mistaken in the World, and so is Heaven and Happiness, which is no other, than the top and upper [...]nd of Holiness, or Holiness in its Holy-dayes Cloathes. If men would consider this, I suppose [Page] some should be as afraid of Heaven as they are of Holiness: Yea I am really of the mind, if God should open a door in Heaven to a Prophane Liver, and say, Come up hither, that he should not dare to enter: The Beauty and Light of that Glory, so contrary to Darkness, would dazle and confound, and utterly undoe him. If a man should be permitted, yea commanded to throw himself into a burning Fiery Furnace, like that of Babylon, durst he yet do it? Yea though he were very cold and never so much needed to be warned. And who among Hypocrites or Prophane Livers shall dwell with devouring Fire? Who amongst them shall dwell with everlasting burnings? Isa. 33 14. In a word, men must either say that it is a great Unhappiness to be in Heaven, or that it is their great Happiness to be more Holy.

2. The pleasures and delights of Holiness are of the highest descent, they spring from the rock of Eternity. And O! how pure? how wholsome? how pleasant must they be? The pleasures which God gives his People, have himself for their spring, and life for their vertue. Psal. 36. 8. 9. with thee is the fountain of life.

3. They have the deepest root, and so farrest in upon the Soul: as the delights of Hypocrites, Worldlings and prophane persons are but the dreggs; so they are but the scruse and pairings of pleasures: their pleasures are but Skin-deep: in the midst of all their laughter, the heart is sad: they are as Hypocritical in their delights as in their duties. The Soul and Conscience of a wicked man hath [Page] nothing like Christ but this, that they are never seen to laugh: they are men of sorrows indeed, and many sorrows are their portion: That is appointed to them of God. Psal. 32 10. with Isai. 65. 13, 14.

4 The Consolations, Joys, Pleasures, and delights of Godliness the most strong and efficacious: in the multitude of their frighting, repenting, tempting, doubting and inquiring thoughts, Gods comforts delight their soul. Psal, 94. 14. These turn their mourning into dancing, they make them sing in a Prison, and rejoice in tribulation: But Affliction maketh a wicked man soon to forget his pleasures, as waters that pass away: yea and the memory of their former delights, is to their present sorrows, as he that singeth songs to a heavy heart, and their song is, miserum est fuisse saelicem: It is the greatest misery to have once been happy.

5. The delights of Godliness are pure and chast delights, they are such as the Soul enjoys with Gods blessing and approbation, yea with his command. Psal. 37. 4. delight they self also in the Lord; the pleasures of Godliness are our duty. And for their Chastity, they are like the pleasures that a man hath in the company of his lawful Wife. Prov. 5. 19 Let her breasts satisfy thee at all times, and be thou ravisht with her love: the word in its own language is, Eire thou always in her love: If a man must play the fool, let him do it lawfully: and if it be an error, it is an innocent one to erre with Gods approbation. But the delights of wickedness are impure, whoorish and strange delights [Page] such as a man hath in the company of a harlot: and ‘why will thou my son be ravished with a strange woman, and embrace the bosome of a stranger? ’ Prov, 5. 20.

6. The delights of Godliness are secure and safe delights. This follows from the former. Here the Soul is ridd of all fear of going too far: there is no excess in those pleasures: Eph. 5. 18. in wine there is excess: but be filled with the Spirit; there is no excess in that, the more you drink of that the more sober you are: and also in the delights of Godliness, there is no fear of the sad after-claps of sorrow, that conclude sinful pleasures: for the end of that mirth is heaviness. Prov. 14 13. The ungodly mans sinful pleasures are but a showr-blink that ends in a tempest: their delights are like the pleasures of drunkards, who drink and swill till their head ake, and their heart be sick: and they have their sentence with Babylon. Ier, 51. 39. ‘In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not awake, saith the Lord’

7. This follows from all that is said, The pleasures and delights of Godliness are constant and induring pleasures. John 16, 33. your joy no man taketh from you. As the World doth not give the Saints joy and delight, so neither can it take these from them. The Saints delights in Godliness, are like spring waters that will rise as high as they fall in their courses. As they descend first from Heaven, so they never cease running till they ascend thither [Page] again: they are like living running waters, that make what turnings they will, about mountains or whole countreys, in end they fall into the Sea: The River of pure pleasures, that maketh glad the the City of God, hath its outgoing into the Sea of that fulness of joy, that is in Gods presence, and that ocean of pleasures that are at his right hand for evermore. And now I go forth unto the streets, and stand in the open places and cry: O all ye who love pleasures turn in hither, tast and see that the Lord is Gracious. I am so litle an enemy to pleasures, and so much an Epicurean in opinion (as you see) that if any man shall shew me pleasures more pleasant than those of Godliness, I am content to change for the better: and that shall be when men and beasts make an exchange of Soules; water and wine of natures and vertues; and Heaven and Earth shall change places; when evil shall be good; black shall be white; bitter, sweet; darkness, light; crockedness, straight; heaviness, light; when cold shall be hot; and time shall be Eternal.

4, Godliness is the only perfect, harmonious, and uniforme of all the Soules lovers: what lame and defective pieces are all her companions? I said as much in the description of the inward power of Grace as may shew, how exactly commensurable her perfections are to all the powers, and to the whole capacity of a man: she satisfieth the understanding, will and affections; and exercises the whole man. But of her defective companions, some want the head as error, superstition, profanness: whatever of the will and affections, and [Page] practise be in these, yet they are against the truth of a well informed judgment: some want the heart as Hypocrisie and formality, whatever of knowledge, profession or practice be in these; yet the will and affections do not consent: some want the hands and feet, and are meer trunks; as all those who pretend to know, will and love their Masters will, but do it not. And for their moral qualifications, The first is a fool; the next is a knave; and the last is a sluggard. But compleat Godliness hath the head, heart hands and feet, with all the parts of a perfect man: and is a wise, trusty and active piece. And as it is compleat and perfect so it is most uniforme and harmonious. Ungodhliness is a City of Division, a Babel of Confusion, it parteth chief friends, and putteth a man at variance with those of his own house: the wicked are like the troubled Sea: their lusts are continually fighting and warring one against another, and altogether against Holiness: whence are Wars and fightings, but from your lusts? Iam. 4. 1. Ungodly mens lusts are like themselves, for extremes they are, and they are like extremes that differ alike from themselves and from the mids: A varice differeth as much from Prodigality her Sister Vice, as from Liberality her contrary vertue. But Godliness sets a man at one with himself: it is a heart-uniting thing. Psal. 86. 11. unite my heart to fear thy name. It makes a good understanding betwixt the understanding, the will, the affections, and the whole man. And blessed be the Peace-maker, shall she not be called the Child of God?

[Page] 5. Is it not the great Glory of Godliness, that as many do sute her, as few do espouse her, and she hath as many pretenders, as few matches? Are not all men, her pretenders? Do not her greatest adversaries pay her the Devotion, at least of a complement? Is not their great request to her, like that Isai. 4. 1. only let us be called by thy name, to take away our reproach? Do not her greatest enemys Glory to be called her servants? Call an evil man good, and you cannot please him beeter: for he hateth as much to be called evil, as to be good; And loveth as much to be evil, as to be called good. And it is yet as much her Glory that few do enjoy her. But pray, whom doth she reject? are they any but the Ungodly? those unworthy Persons that were brought in upon her, and came to mock her: nor doth she despise any that have not first despised her: or should she prostitute her self to such as care not for her? none get a Rejection from her, without their own consent: and they take it before they get it: for as none are Godly, so neither are any Wicked against their will.

Lastly, Beside the promise of the life that now is, and of that which is to come, which makes Godliness profitable to all things 1 Timoth. 4. 8. It is the ready way, even in ordinary probability, to give a man honour, wealth, and pleasure, and to continue these with him, yea even in this World: (I would these tymes did give a better testimony to this Observation: but I hope the Observation shall stand when some are fallen; and shall continue, when these times are past way) for that [Page] these things are as naturally purchased by good and vertuous, as lost by lewd and wicked practices. And how shall a man have Honour, who prostitutes himself to courses wherein he hath none, but base and unmanly persons for his Companions? Are not Pages, Grooms, and Lackeyes, as good fellows as their Lord himself at Whoreing, Drinking, Swearing, Carding, where all are fellows? Is not my Lord well Honoured, when he sends his man to convoy a Whore to the Chamber, who (because upon the Road he uses to lead the way for his Master, thinks he will do him the like service here, and serves him with his own remains? But who doth not Reverence the Presence, and Honour the Face of a really Good man? Yea many a time such an one hath more Reverence than God himself with Evil men, who dare do many things in the Eyes of God, that they will be loath to do in presence of such a man? Yea how convincing many a time is the Carriage of a Godly man to his greatest Enemies? Surely thou art more Righteous then I (said Saul to David) and when a Mans wayes please the Lord, he maketh even his Enemies to be at peace with him, Prov. 16. 7. An excellent Divine (I think it is Greenhame) sayes well; Let not a Saint be afraid of Men; for that by his Prayers, he hath more Power of their Hearts, than they themselves have: And the Scripture sayes the same, 1 Pet. 3. 13. And who is he that will harm you, if ye be followers of that which is good? And how well had it been with the Profane Ruffian, that he had spent that Time, Strength, Estate, and Credit [Page] for God, in the way of Godliness, with the sweet and sure gain of his Soul, which he hath wasted in riffling and base living, with the evident hazard of his Soul's ruine, if that may be said to be ruined that was never repaired, nor in case. But be it yet that the godly man attaineth not to these advantages Temporal; The Peace of Righteousness, the Contentment of Soberness, the Considence of Faith, and the Rejoycing of Hope, do more than compense all that is wanting elsewhere, and cause that a good man is satisfied from himself, Prov 14. 14.

Now let all that hath been said, be a reproof of the Worlds hard opinions of Godliness, and give cheque to their unkind dealing with her, as if she were a sorry Piece, to be desired by none, but such as would be miserable. I have not yet travelled so far, but that I can remember from whence I set forth: In my entry upon the point, I told my Erand was with Eleazar Abraham's Servant Genes. 24. To seek a Wife to my Master's Son, and to Espouse and bring home Souls to Christ: And now to conclude, Let me with them, Gen. 24. 57, 58. Call the Damsel, and enquire at her Mouth, Wilt thou go with the man? And she said (so be it said unto me) I will go.

The fourth and last thing we learn from the point, in a word, Is, to put a good construction upon all Gods Dispensations to his People; for his thoughts towards them are Thoughts of Peace, and not of evil, to give them an expected end, Jer 29. 11. And in complyance with the Lords great design, in the [Page] vicissitudes of all our Lots, let us learn to give him more of our Hearts: For he brings his People into the Wilderness, and there he allures them. If these Melancholly times do but make us more tractable, condescending and kind to Christ Iesus, we may well expect, that he will speak comfortably unto us.

I will bring her into the Wilness, and will speak comfortably unto her.

ANd thus I am led by the hand into the fourth and last thing proposed to be considered in the Text. The juncture and coincidence of the Churches affliction and the Lords Consolations. I will bring her into the Wilderness, and I will speak comfortably un to her. Hence the Doctrine is, That the Lord useth to tryst his peoples sadest afflictions with his sweetest consolations. He is a God that comforteth those that art cast down: It is his way and use, The Apostle 2 Cor. 1. 5. abounded in consolations by Christ, as their sufferings for Christ abounded. And reading through all the Scripture, I never find the Saints more indulged with the sweet consolations of God and his kind manifestations, than in the greatest afflictions. Reasons of this are, 1. His free love and kindness. So it becomes him with whom the fatherless find mercy: He loveth and preserveth the Stranger, he is a Father of the Fatherless, and a Husband to the Widow, a Judge of the oppressed out of his holy habitation: He will be known in adversity to be a Friend. 2. Their necessity: Then they need consolations, and then they come in season: Prov. 30. 6. Wine should be given to those that are of heavy hearts: When I said my foot slippeth, thy mercy Lord held me up. This was a mercy that came in good season. 3. Their fitness: As then they most need consolations, [Page] so then are they fittest to receive and intertain them. The Lord will not have his Consolations to run by and be spilt, by pouring them out into full vessels: But Blessed are they that hunger and thirst, for they shall be filled. I spoke before upon the second part of the Text▪ how afflictions fits for consolations; and that therefore, God sometimes brings his people into the Wilderness, that thus he may fit them.

Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions. 1. He draws forth to them the bowels of [...]ost tender compassions. In all their affliction he is afflicted, Isa. 63. 9. Jer. 31. 20. Since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him, Zach. 2. 8. He that toucheth you, toucheth the apple of his eye. It is a very acceptable consolation to an afflicted person, to mourn with them, and to be touched with their condition: And the Lord cryes alas at every touch of affliction that comes upon people: Nor need they fear he shall forget them: For whatever is a mans pain, it will not fail to put him in mind.

2. He ownes them and takes notice of them, when others sight them and care not for them, Psal. 31. 7. He knows their Soul in Adversities, Psal. 142. 4, 5. I looked on my right hand and beheld, but there was no man that would know me, refuge failed me: No man cared for my Soul: I cryed unto thee O Lord, I said thou art my refuge, and my portion in the land of the living, Jer 30. 16, 17. and forward: The Lord promises with great Mercies to owne his Church, because in the 17 verse, They called her an out-cast, saying, this is Zion whom no man seeketh after, Lament. 1. 12. It was nothing to those that passed by, to see all that she suffered. But her desire is frequently throughout the Chapter, Behold O Lord for I am in distress. Yea and he will behold, For his eyes behold the things that are equal, Act. 7. 34. I have seen, I have seen the affliction of my people, which is in [...]gypt, and I have heard their groaning. This is a time, wherein there be few to Resent the wrongs done to the Church of God and his Saints and Servants, and fewer there be to right them: And therefore that Prayer is good, Psal. 17. 2. Let my Sentence come forth from thy presence: Let thine eyes behold the things that are equal: And the Saints may have justice for the asking: For he [Page] Beholds mischief and spight, to requite it with his hand, Ps. 10. 14.

3. He vouchsafes them a more special presence, Ps: 91. 15. I will be with him in trouble, Psal. 23. 4. In the valley of the Shaddow of death thou art with me, Isai. 43. 2. When thou passest through the Waters I will be with thee, &c. The Lord is ever near to those that fear him: but in affliction he goes very near them. They have alwayes his special presence, Ps. 140, 13. The upright shall dwell in thy presence. But in trouble they have a more special presence. His presence is either a secret supporting presence, whereby his people are held up, they know not how: For many a time when the Saints look back upon those times, wherein they said, their strength and their hope is perished from the Lord, and see the way that they have come, they wonder how they have win through: But God was with them whilst they knew it not. Or else his presence is a manifest comforting presence, and that the Scripture calls his visiting of his people.

4. Then the Lord vouchsafes his afflicted people many a kind visit: And in those visits, 1. He salutes his people with Peace: He will speak Peace unto his people, and to his Saints: in the world ye shall have trouble (sayes he) but in me ye shall have Peace. 2. He gives a hearing to all his peoples Confessions, Complaints and Petitions: Lord thou hast heard the desire of the humble. 3. He speaks his mind to his people, both concerning their Duty and the issue of their lot. The times of the Lords visits to his afflicted people, are the times wherein he communicates most of his secrets to those that fear him. The Soul that goes through manyfest afflictions, is ordinarily the wisest and most experienced Soul: Heman the Ezrahit, who was so sore afflicted, even from his youth, was one of the wisest men in his time. Speculation speaks of cases like a Geographer, Experience speaks like a Traveller: That sayes that which our ears have heard, this sayes, that which our eyes have seen, declare we unto you. 4. In his Visits, he gives his people tokens for good: He comes never empty-handed to them, But gives them such things, whereof they may say in their straits, when he seems to have forgotten them, Lord whose are these: 5. And further (as the original hath the words of the Text) he speaks to his peoples heart: He satisfies them concerning his Dispensations, and convinceth them of [Page] the equity and kindness of his dealing with them. He gives them such rational accounts of his dispensations; as makes them say, he hath taken the best way with them, and makes them sing, thou hast dealt well with thy Servants, Ps. 119. 65. And by convincing them that good is the Word of the Lord, Isai. 39. 8. He makes them say from their Heart, that if variety of lots were in their offer, they would choose the present: O but that speaks well: I will speak to her heart: I will even speak as she would have me. Thus he comforts by his kind visits.

5. He comforts his people in affliction, by being all things to them, and doing all things for them. Thus we find the Saints in their afflictions making applications to God, with Titles suted to their condition: And it is God (faith the Psalmist) that doth all things for me. He is the Shepherd of Israel: If they be scattered, he gathers them: if they go astray, he leads them; if they want, he feeds them, and makes them Lie in green Pastures, by the still waters: If they be in hazard, He is their refuge: Are they sad? He is the Health of their countenance: Are they weak or weary? He is their strength, and with him is everlasting strength: Are they sinners and guilty: He is the God of their Righteousness: Is Law intended against them? He pleads their cause; and stands at their right hand: Is the judge an unfriend to them? He is their judge, and their Sentence cometh forth from his presence: Do Kings or others command them to be Afflicted, Fined, Beaten, Imprisoned, Confined, Banished? Then Psal 44. 4. Thou art my King O God, command deliverances for Jacob: Have they no Friends, nor any to do for them? He that is the kind Lord can cause men shew them the kindness of the Lord: That which the Scripture calleth the kindness of the Lord. 1 Sam. 20. 14. hath as much in it, as may shew us, that the Lord, makes men Instruments at his pleasure, to shew kindness, and do a good Office to his people. And when the Saints and Servants of God come to count kindness, I hope there will be found more of the kindness of the Lord, than of men, in Courtesies that are done them. I am so little a Patron of unthankfulness, That I shall thank him kindly, and pray (as our Scots Proverb is) The Lord reward him that doth me good, whether with his will, or against it. But truly when from [Page] men I meet with less kindness, where I might have expected more; and more where I might have expected less; The Meditation of this Scripture expression, To shew the kindness of the Lord, hath taught me the more earnestly to ask mercies of my God, and to leave the expressing and dispensing of it to himself, by Means and Instruments of his own choosing: He can make a Babylonian Enemy to [...] his own Servant Ieremiah well.

6. To add no more, for that hath all. The Lord comforteth his afflicted People by Christ [...]esus, 2 Cor. 1. 5 This is the Saints unchangeable Consolation, in all changes of Dispensations: and truly our Consolations will come to a poor account, if Christ be not the sum of them all. in all Cases and Conditions: Christless comforts will leave us comfortless Christians.

The Use of this point shall be, for strong Consolation to the Saints in their greatest afflictions. The Lord hath laid it straitly upon us, to comfort his People in their afflictions, Isai. 40. 1. 2. and here, he takes it upon himself to be their Comforter: He hath given this Name and O shee to his Holy Spirit, The Comforter; and shall not the afflicted People of God with these words be comforted, and comfort one another? But according to the rule of Scripture. Comforts and Duties must be matched together: Nor must we expect in the event a Separation of those things, that God hath joyned in the intimation. Wherefore, if we would have much of the Lords heart, Let us give him much of ou [...]s: If we would have him comfortable to us, we must be kind to him: If we would have him speak comfortably to us, we must give our consent to him: If we would have him speak to our Heart, we must be to his Heart: for so the Text runneth, Therefore behold I will allure her, I will bring her into the Wilderness and I will speak comfortably unto her. Now to the God of all Consolation, Father, Son, and Holy Ghost, be [...]ll [...], and Dominion, and Praise, for ever and ever. Amen.

Written in the Wilderness 1665

FINIS.

Information about this book

Title statement

Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ...

Bell, Thomas, fl. 1672-1692.

Edition statement

1692

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A27353

ID [STC]

Wing B1804

ID [STC]

Wing B1803_PARTIAL

ID [STC]

ESTC R4955

ID [EEBO-CITATION]

12317998

ID [OCLC]

ocm 12317998

ID [VID]

59412

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

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Early English books online.

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(EEBO-TCP ; phase 1, no. A27353)

Transcribed from: (Early English Books Online ; image set 59412)

Images scanned from microfilm: (Early English books, 1641-1700 ; 203:12)

Source

— Nehemiah the Tirshatha, or, The character of a good commissioner to which is added Grapes in the wilderness / by Mr. Thomas Bell ..., Bell, Thomas, fl. 1672-1692., Bell, Thomas. Grapes in the wilderness..

Extent

[12], 59, [2], 182 p.

Printed by George Mosman, and are to be sold at his shop ...,. Edinburgh :: 1692.. ("Grapes in the wilderness" has special t.p., separate paging, and continuous register. Formerly Wing B1803 (number cancelled in Wing 2nd.ed.)) (Reproduction of original in Harvard University Libraries.)

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