Therefore behold.

FRom the first thing then, the Note of Observation we have this Doctrine, That it is our Duty (and a weighty one) well to consider the Lords wayes with his People and his Works towards them. Therefore behold. &c. When God bids us behold, it is sure we shall have something worthy of the seeing. Now that this is a concerning Duty, seriously to observe the Lords works and wayes towards his People, is confirmed By these three things from the Scripture. The 1. is, Scripture Commands to this purpose, such as the many Beholds that the Lord either prefixes or annexes to his works, whereof we have one in this place; and Psal. 37. 37. We are commanded to mark and behold the end both of the upright and of the transgressours. And to the head of commands (because I love not to multiply things without great necessity) I refer all these things that are proper pertinents and pendicles of a command. 1. Exhortations, such as Ier. 2. 31. O generation see ye the word of the Lord. 2. complaints and expostulations such as Isai 26. 11. Lord when thy hand is lifted up, they will not see. 3. Promises, such as Hosea. 6. 3. Then shall ye know, if ye follow on to know the Lord &c. 4. Threatnings, such as Psal. 28. 5. because they regard not the works of the Lord, nor the operation of his hands he shall destroy them and not build them up; with Psal. 50. 22. Consider this ye that forget God, lest I tear you in pieces and there be none to deliver. 5. Commendations, such as Psal. 107, 43. whoso is wise and will observe these things &c, Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2, 14. that the wise mans eyes are in his head. 6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isai 42. 18. they are deaf and blind that will not see: yea Ieremy 4, 22. calls them Sottish, and the Psalmists call them Bruits Psal 92, 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary concerning duty to observe the Lords works and ways towards his People.

The 2d. thing that confirmes the point, is this, That the Works of God are wrought before his People for that very end, that they may observe them: and he makes his ways known to men, that all men may observe him: take but one pregnant place for this. Isai 41, 20. That they may see and know and consider and understand together, that the hand of the Lord hath done this, and the Holy one of Israel hath created it. The Holy one of Israel is no Hypocrite, and yet he doth all his works to be seen of men.

The third thing that confirmes the point is, the usefulness of the works of God: There is never a work of God, but it hath some excellent instruction to men that will observe them: every work hath a word in its mouth. There is something of use in every one: God speaks no idle words: every word of God is pure, yea his words are like Silver tryed in the furnace seven times: there is no dross nor refuse in the Bible: the light of Israel and his Holy One works no unfruitful works, like the works of darkness: Gods works of Providence are an inlargement and continuation of his first piece of Creation; and if the first edition of his works was all very good, perfect and unreproveable; how excellent to all admiration must the last edition be, after so many? But who is wise to understand these things, and prudent to know them? who hath these two useful volumes of the word and works of God bound in one, and so makes joynt use of them in their dayly reading? But howbeit many are unlearned, and to many the book be sealed, yet there are rare things in the book. So then since the works of God are so useful, it concerns us to observe them as things tending, even as also they are intended, to our great advantage. And upon this very useful consideration, we will find our selves obliged to observe seriously the Lords works and ways to his People; except we can answer that question, wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart 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.

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 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 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 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: 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 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 〈◊〉 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 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 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 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 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 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 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 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 are cut down, and as the rush they wither before any other herb. Iob. 8. 11. and foreward. Yea whilst the Saints look not upon their own state and Gods dispensations to them, according to the Word, they are ready to mistake right far. I said in my prosperity, my mountain stands strong and I shall never be moved: thou didst hide thy face and I was troubled. And upon the other hand, when I said, my foot slippeth, Thy mercy, Lord, it held me up: Wherefore let us ay be ready to hearken to better information, in our apprehensions of Divine dispensations and particular events, remembring that all men are lyars. But for the general issue of things, we may be well assured without all fear of mistake, That it shall be well with the righteous, and ill with the wicked: for this is the sure word of Prophesie Isai 3. 10. 11. Yea not only shall it be well with the Righteous in the end, but every thing how cross soever in the way shall conduce and concurr to work his wellfare: And this is a truth that shall never fail, and wherein there is no fear of mistake, Rom. 8. 28. And the Scripture abounds with Noble instances of this truth. But by the contrary, all things how prosperous soever that fall to the wicked in his way, shall in the end redound to his woe, and turn to his greater misery: of this likewise there are in Scripture instances not a few. Learn we then to observe dispensations of particular events with humility and submission to a better Judgment.

2dly We must observe the works of God with Patience, if we would know the Lords going forth we must follow on to know Hosea 6. 3. In our observation of dispensations we must not conclude at a view nor upon their first appearance. There is I, so much of surprisal in many dispensations, that often they escape our first thoughts: verily, says Jacob, God was in this place, and I knew it not Genes. 28, 16. when the Lord brought back the captivity of Zion, sayes the Church, we were as men that dreame Psal. 116, 1, When the Angel delivered Peter, he wist not whether that it was true that was done; but thought he saw a vision Act. 12, 9. There is 2, oft times much Error in our first thoughts of things that needs to be corrected by second thoughts 〈 in non-Latin alphabet 〉 , 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 dispensations and their connexion: for if we look upon them by parts, we will readily mistake in our Observation. I find likwise 4. In many Dispensations a reserve, the Lord keeping up his mind, as it were to bait and allure his People to observe: Verily thou art a God that hidest thy self O God the Saviour of Israel, Isai 45. 14. O Lord we cannot see what thou wouldst be at: what I do thou knowest not now (sayes Christ) but thou shalt know afterwards. Like a man if he see his hearers slack their attention to a serious discourse, he breaks off and pauses a little, to reduce them to a serious attention: so does God in his works to gain us to a diligent Observation. Threfore in our Observation of Dispensations, we would be like Abraham's Godly servant Genes. 24, 21. he held his peace, to wit whether the Lord had made his journey prosperous or not. Moreover 5. in some Dispensations the Lord uses a Holy simulation, and makes as if he would do that which he hath no mind to do. Sometimes he makes to take leave of his People before he tell his Erand, Let me go says he to Jacob, when Iacob was but yet beginning to know that it was he, and ere ever there was a word of the blessing, which he came to leave with Iacob for his encouragement in his encounter with his Brother. And Christ made as if he would have passed by his Disciples at Sea: and the like semblance he made Luke 24, 28. Now if we can have the patience to observe, we will sometimes see the Issue of Dispensations other than it appeared. And for patient Observation of Dispensations 1. respice finem a good advice, Behold the end. Psal. 37, 37. It is the end that we are bidden mark and behold, 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 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 with reverence becoming the Majesty, worth and excellency of the worker, and the works, and that leaves an impression of Piety and Religion upon the heart of the Observer: according to that pathetick exclamation Rev. 15, 4. who shall not not fear thee, O Lord, and glorify they name? for thou art Holy: for all nations shall come and worship before thee: for thy judgments are made manifest. Due Observation of the works of God is a great curb to Atheisme and Prophanity: and Atheisme and Prophanity are as great enemies to due Observation of divine Dispensations. Put men in fear O Lord that they may seek thy name.

5ly We should observe the Lord Dispensations with Affection: Lament. 3 51. mine eye affecteth mine heart: the Prophet's Observation of Dispensations made him cry, my bowels, my bowels, my heart is pained within me! Jer. 4. 19. I reckon him a savage person, and one that hath vicera fera & triplex circa pectus robur, the bowels of a tygar or bear, and that his heart is brass, oak, or stones, who is not affected with the Dispensations of our times; who grieves not for the afflictions of Joseph Amos6. 6. and who cryes not alas for the day, for none is like it. It is the day of Jacob's trouble. Jer. 30. 7.

6. We should observe the Lords works with Memory: in our Observations of things present, we should reflect upon these that are past in former times. I remember the days of old Psal. 153. 5. And likwise we would lay up in memory our present Observations for the time to come Psal. 48. 12, 13. Mark ye well that ye may tell it to the generation following. We have both joined together Psal, 78, 3, 4. that which we have heard and known and our fathers have told us, we will not hide from their children, • 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 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 • 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 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. 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 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 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 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, 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 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 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 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 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 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 may seem a Paradox, yet it is too true; that we cannot always say we have been in good Company, when we have been in the company of Good Men. Let Good People keep fellowship and company; let the evils and vanities of good People be discharged the Company, let Good People do good in Company, and so Good People shall be Good Company. But as often as we miss good Company, let it mind us that we are in the Wilderness, And be it here added (because I love not to multiply) that it is no small part of the Saints Wilderness to be vexed and intested with evil Company. The Scripture descrives a Wilderness to be the place of Owls, Ostriches, Wolves, Lyons, Serpents, Satyres, Devils, Dragons and all evil Beasts and doleful Creatures: And as it is said of Christ literally, Mark, 1, 13. that in the Wilderness he was with the wild Beasts, so Christians are mystically neighboured with the like in their Wilderness: their righteous Souls are vexed with hearing and seeing daily their doleful and detestable practises, besides their Persecutions whereof it follows to speak, particularly.

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

5. The Wilderness importeth a Condition of Tentations, Matth. 4, 1. Christ was led into the Wilderness to be tempted Psal. 95, 8. 9. Israels time in the Wilderness, is called the day of Tentation. I know it is there meant Activly of these Tentations; as is clear from the 9th verse, Your fathers tempted me, proved me, and saw my works. • 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? 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 •• 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 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, 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, 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 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 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 • how could they expect to be comforted with her, if they do not Mourn for her? Solomon that great Master of Religion, Nature, and Reason, hath determined Eccl. 7. 2, 3. that it is better to go to the house of mourning than to the house of feasting. And that sorrow is better than laughter; for that by the sadness of the Countenance the heart is made better: and he who is greater than Solomon, who himself often weept, but never (that we read) once laughed, pronounceth them blessed that mourn, for that they shall be comforted. Matth. 5. 4.

9. This Wilderness importeth a Condition of Weariness and fainting: This yet follows naturally from all that hath been said Psal. 107. 5. those that wander in a Wilderness, their soul fainteth in them; Psal. 63. 1. Davids Wilderness was a thristy, or (as the Original hath it,) a weary Land: and Isai 32, 2. it is expresly rendered a weary Land. The Saints case in their Wilderness is often like that of the Egyptian. 1 Sam. 30. 11, 12. who was so outwearyed that he fell off from his company and sunk in the Wilderness. David often complaineth that he was weak, that his spirit failled, his soul fainted, this throat was dry, his eyes failed whilst he cryed upon the Lord and waited for him. And no wonder it is that the Saints so often weary and faint by the way: but a great wonder it is, that any of them should hold up to the end: They have such long stages in the Race that is set before them, and those in a thirsty Wilderness where hardly they can drink of the brook by the way: and they must run it so oft about with fresh parties whereof possibly the worst comes last upon them, when they are already so much exhausted, that there is great reason, for him that would wager upon their heads, to ask, whether they have so much confidence remaining as to answer that Question Jer. 12. 5. If thou hast run with the footmen and they have wearied thee, then how canst thou contend with horses? and if in the land of peace wherein thou trustedst they wearyed thee, how wilt thou do in the swelling of Jordan. But the Lord that makes the Question must answer, and one Prophet must Answer another: and how Jeremy could do all that, Isaiah can tell Chap, 40. from the 28 verse to the end: the everlasting God, the Lord that created the ends of the earth fainteth not, neither is weary, &c. Let the people of God in their Wilderness expect to have their hands full of it, and as much as shall put them to a strict necessity either to believe or utterly to give it over. Psal, 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living. Now this is the Wilderness: and thus is answered the first thing in the point, What is the Wilderness.

II. The second thing to be considered in the point is, Wherefore doth the Lord bring his People into the Wilderdess? The Scripture sheweth that for one or more of these five Reasons the Lord doth this.

1. He doth it for their sin: and that in these five Respects. 1. to convince them of sin. It is long many a time ere the Lords sinful People will see or acknowledge their sin: yea they will say they are innocent when their transgressions are most evident. Jer. 2 23. and therefore verse 35. I will plead with thee, because thou sayest I have not sinned. Such as are kindly Melancholians may know by experience, what effectual impressions the change of places hath to the changing of mens minds: and for this it is necessary often times that men be sent to learn that in the Wilderness, which they could not, it may be they would not, see at home in a land inhabited: Jer. 22. 21, 22. I spoke unto thee to thy prosperity, but thou saidest I will not hear, and therefore thou shalt go into captivity. Affliction is quick-sighted, and necessity is wise and Ingenious: affliction according as it is blest, or not blest of God, hath very contrary effects upon men: Solomon tells us that affliction makes a wise man mad: and he that is greater than Solomon tells us, that affliction sometimes makes a mad man wise Luk. 15, 17. it brought a distracted Prodigal to himself. Many men think it a piece of Wit and Gallantry to mantain their sinful courses in a Day of prosperity; and if he be a beneficed person or one in place, he is ill worthy either place or benefice who is so scant of Discourse, that he cannot (if this our craft be in danger to be set at nought Act. 19. 27) make an Oration in defence of Diana; and at least, cannot say to his Companions with more truth than Wit, though yet with more Wit than Honesty, Sirs ye know that by this Craft we have our wealth, ib. verse 25. Yea if the Lord by his servants plead with some men in Prosperity for their iniquities, anon he shall have a reply till he bring forth his Rod which is sitted for the back of fools; and is the only cogent argument with such persons. Take two instances shortly, one is Isai. 31. 2. those people were bent upon Idolatry, and when they were reproved and threatned for that by the Lord, then they were confident in the assistance of Egypt: and when yet they were taxed for that, no doubt, they would tell the Prophets, Self-defence was not unlawful, and many such witty stories, till the Lord concludes the dispute with that, yet he also is wise, and will bring evil, and will not call back his words, but will arise against the house of the evil doers, and against the help of those that work iniquity. And now let those great Wits and grand Disputers say to it Jer. 13. 21. What wilt thou say when he shall punish thee? Say to that Gallants, or you have said nothing. The next instance is Ezek. 17. from 11 verse to the end; Zedekiah had given an Oath of fealty and subjection to the King of Babylon, he Rebells against the King of Babylon and breaks his Oath: the Lord pleads with him for that, O! might he say (mark you the Language of our times) it was a forced Oath made against his will: yea, may be, it was an unlawful Oath for him to subject himself and the Lords People to Heathens by a bond: and therefore why might not he take his occasions to break it, if once he had but strength to maintain the breach? And, may be, (as Papists think that Faith ought not to be kept to Hereticks, so they call Protestants) he thought neither ought it to be kept to Heathens: But • mark from the place 1. against the Popish whimsy that it is called significantly the King of Babylons Oath, in the 16 verse. I mark 2. In the same verse against other Covenant-breakers. That whatever by Zedekiah was or might be alledged, it was all but a prophane despising of the Oath: for untill once it be lawful to take Gods Holy and fearful name in vain; it shall never be any thing els but Prophanity and Perjury to break Covenant upon interest. I mark 3. from the 20 verse against all Patrons of Perjury, and such as teach Rebellion against the Lord; the Lords great Argument, which usually he reserves to the Conclusion of such Debates: well, says the Lord, in the 19 verse, he hath sworn an Oath, and hath broken it: but I will let him know what an Oath is; I will Swear another and will keep it: as I live saith the Lord, surely I will recompense it upon his own head. And in the 20 verse, I will spread my net upon him, and he shall he taken in my snare, and I will bring him to Babylon and will plead with him there, for his trespass that he hath trespassed against me. And this was performed 2 Kings 25. 6, 7. and 2 Chron. 36. 20, 21. Prosperity to many is as the day light to Owles and Batts, it daz'ls their eyes, and blinds them, that they do not see their Errors till it be too late. Zedekiah saw not his faults till he saw them without his eyes at Riblah in the Land of Hamath. To say no more of this: if other Arguments will not convince men that are guilty of Perjury, there is a necessity they must go to Babylon for Instruction. As the Lord lives, (they are the words of God, and it is their meaning) Perjury shall get a convincing stroak. It is a Scots Proverb, As sore greets the Child that is beaten after noon, as he that is beaten before noon: The Church of God and his Saints in these Nations have gotten a forenoons correction; but wo to them that get the after-noon stroaks. See the Parables Ier, 24 throughout. To conclude this reason then; Let us not seek conviction of our sin the length of the Wilderness, nor at the rate of bitter Affliction: but let us all take the Councel Ier. 6. 8. Be thou instructed O Jerusalem, lest my Soul depart from thee, lest I make thee desolate, a land not inhabited:

The 2d. Account whereupon the Lord brings his People into the Wilderness for sin, is, for the vindication of his Glorious and Holy Name from all appearance of connivance at, or partaking with his peoples Sins, Numb. 14. 21. As truly as I live, sayes he, all the earth shall be filled with the Glory of the Lord; that is, with the Glorious manifestation of his Justice against his Peoples Sins: And he often threatens, that those who profane his Name and make it to be Blasphemed, he will return their shame upon their own Faces. If any of us hath a Friend who is leud and dissolute and debauched, we are ashamed of him; because his Faults reflect upon us: And therefore we hold our selves obliged for our own Vindication to testify our displeasure against him. And so it is with the Holy one of Israel and his sinful People.

The 3d. Account is to imbitter sin to them, Jer. 2. 19. Know therefore and see, that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God, and that his fear is not in thee. As Abner said to Ioab of the war, so I say to every one of their sin, 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end? Prosperity sweetens sin to Sinners, which of it self is sweet enough to their corrupted Palate: But the Gall and Wormwood of affliction gives it its own kindly relish.

The 4th. Account is, that he may put a stop to his People in their course of Sin. Thus Hosea 2. 6. I will hedge up thy way with Thorns, and make a wall, that she shall not find her Paths; and verse 7 She shall not overtake nor find her Lovers: Many in prosperity are so engaged by custom to courses of Iniquity, which nothing but affliction can interrupt and put a stop to; and they must take their march into the Wilderness to divert them off the Paths of Wickedness. O that all who are in Affliction, and in the Wilderness, would take this advantage of their impetuous over-hailing Lusts and Idols; and had Wisdom to improve such a good occasion, of a perpetual Divorce and Separation, from the sins that were wont easily to beset them, and as easily to prevail with them! It is not time, when people are in the Wilderness, to rush every one to their course, as the Horse rusheth into the Battel, never once asking what is this I am doing: But it is then seasonable Daniel 4. 27. To break off our Sins and Iniquities; Least we go further on, than that we can safely retire our selves.

The 5th. Account is, that they may truly repent and throughly return from Sin to God. In the 7 verse of this chapter, when by affliction she is put to a stand in her course of sin, it is yet intended further that she return to her first Husband, and this is brought to effect, Hos: chap. 6. verse 1. Come, sayes she, and let us return unto the Lord: For he hath torn, &c, Simple cessation from sin, without true conversion in time of affliction, may put a person or People to Pharaoh's Expences of multiplyed Rods and Plagues one after another, with the hazard of utter destruction in the end. Learn we then in the Wilderness to say as is meet to be said unto God, Iob, 34. 31, 32. I have born Chasitsement, I will not offend any more: That which I see not teach thou me; if I have done iniquity I will do no more, Let us turn throughly from all iniquity, and that with all our Heart. And thus to the first reason and its several respects, Why the Lord brings his People into the Wilderness: It is their sin.

2. The Lord brings his people into the Wilderness for their Tryal and Exercise, Deut. 8. 2. The Lord did all that unto thee, to prove thee, to know what was in thine heart, whether thou wouldest keep his Commandments or not. Rom. 5. 3, 4, 5. Tribulation sets all graces on work in the Saints: Thus the Lord dealt with the Church Psal. 44. from the 17 verse to the 23, and Psal 66. 10. Thus he dealt with Iob. The Lord is come to these Nations with his fan in his hand, he is winnowing us as Wheat, and he will throughly purge his floor Matth. 3 12. and who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refyners fire, and like fullers sope; and he shall sit as a refiner and as a purifyer of silver: and he shall purify, the sons of Levi, and purge them as Gold and Silver, that they may offer unto the Lord an offering in righteousness. Malach 3, 2, 3. Now the secrets of many hearts are discovered: now we • 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 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, 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. 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 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: 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 〈 in non-Latin alphabet 〉 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 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; 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. 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 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, 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 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 ears: for he that will save his life unlawfully shall loss it unhappily: and he that will loss his life in Resolution, may find it in Reality. Even as a man doth, in stepping of a Ditch, with any thing that is either of weight or worth to him, his Clock, his Case of letters, or Papers of concernment, his heavy purse or the like, lest he loss and indamnage himself and them both, he casts all over before him, and so coming over with the less trouble, he lifts all again upon the other side, and so losses nothing of that which he cast away, but that he might keep it and himself both; whereas if he had kept all about him, he might have lost himself and all together: but all is not ost that is in peril: Let us then with chearfulness turn our face towards the Wilderness.

The second Use shall be for Information to all such of the Lords People, as are either upon their way to the Wilderness, or are already arrived there: they would not think strange of such a condition: it has been, it is, and it will be the lot of the Lords Children Cant. 8. 5. the high way to Christs mountain of Myrrh and hill of frankincense lyes thorow the Wilderness, and there he comes forth to meet them, and leads them up in his bosome, leaning upon his own arms. There doth no strange thing befall the Saints when the Lord brings them into the Wilderness: for even as Moses Exod. 3. 1. led his flocks into the backside of the desart (and was not that a presage of what followed, when he led Israel as a flock through the Wilderness?) so doth the Lord oft times with his People: albeit the Wilderness is a solitary unfrequented place where no foot of man cometh; yet in it you may take up and trace the footsteps of the Lords flock who through much tribulation have entred into the Kingdome of God, and there ye may follow them who through faith and patience have inherited the promises. The Saints will find the footsteps of the flock in their greatest Wilderness, and may be helped with the light of precedent Examples in their greatest darkness. For now that the Lord through so many ages, hath led his Saints to Heaven, by so many different paths of Dispensations, (for there is but one common road of Religion, the Kings high Way) I doubt there is any untroden path remaining to be discovered by this Generation. I only fear one difference, which makes indeed a great odds in lots, be found betwixt our case and the case of those that have gone before us, and it is this; That they were better men in as ill times, for worse I would none. But in that, I pray whom shall we blame? and know we not how that should be helped? See that ye walk circumspectly as wise, and not as fools: redeeming the time; because the days are evil. Eph. 5. 15, 16. If ill times find no good men; let ill times make good men; and good men will make good times, or els bad times shall make good men better. But of the Parity of cases I said much in the Preface.

The Third Use of the point shall be for Direction: bsince the People of God may thus expect to be rought into the Wilderness, it concerns them to take their directions for the Wilderness: for our direction in such a condition, I shall, without insisting, briefly hint at some things I to be avoided. 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 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.

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 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 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 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 • 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 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 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 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.

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 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 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 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. 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 doth not live by bread only; but by every word that proceedeth out of the mouth of the Lord, doth man live. I leave it to every one to try what is in God and in the blessing of God. And in the mean time, let us learn to take more upon trust with God. There is no waste ground in God: meet his People with scant where they will, they will meet with none in him. Jer. 2. 31. have I been a Wilderness unto Israel? sayes God: they could not say he had. Even as Christ said to his Disciples Luk. 22. 35. when I sent you without purse and scrip, and shoes, lacked ye any thing? and they said nothing: why? many truely of the Saints and servants of God in these times, who cannot boast of much wealth, yet do not speak of want: many wonder how they live and yet they are both living and Life-like, And for one, I shall say that first and last, once and again, God hath cast my lot more to satisfaction, than I could have chosen with most deliberation, hereby teaching me that which I have taken for my Lesson, and till I can say it perfectly by his grace, I shall still be learning to choose nothing for my self: and though I shall not say with Leah Gen. 30. 18. God hath given me my hire, yet I may be excused to think that God hath given me a hire; for albeit Moses's respect to the recompence of reward Heb. 11. 26. and it may be not that either, but rather a free love and respect to the name of God, (hallowed be that great and precious Name) Rev. 2, 3, give the chief determination in all an upright Mans most serious deliberations; nor would he (as he shall not) be reckoned with those men Math. 6. 2. who have their reward; yet my present satisfaction with my condition outvyeth, till it is envyed of, the lot of those who have sought a fortune by moe turnes: Let Ravens hunt, and catch, and rugg, and Prey, and croack over what they have gotten, and cry from more, I judge him happy.

—Cui Deus obtulit Farcà quod satis est manu. That hath enough and finds no want Tho his allowance be but scant.

And I have learned 2 Kings 5. 26. that this is not a time to receive Money, and to receive Garments, and olive-yards, and vineyards, and sheep, and oxen, and men servants, and maid servants. I fear something worse than the Leprosie of 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 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 strength: if strength be weak, and the Soul drives heavily, and comes up with a slow pace in Duty; then he shall run: if when they winn to that, they fear it shall not last, nor they be able to continue at that rate; then they run and weary not, they walk and do not faint. Isai. 40. 31.

10. And lastly, In the Wilderness we would long and haste much to be through, and press with importunity for a delivery: This we see in David. Psal. 42. Psal. 63. Psal. 84. and Psal. 107 6. those who wandered in a Wilderness cryed unto the Lord in their trouble. And Moses who had been long in the Wilderness was very earnest to have gone over Jordan, to see the good Land, though for his fault at Meribah it was denyed him. Deut, 3. 25. 26. This direction is nothing so strange, as is the disposition of those to whom it is meant: For I begin to observe many who have seen the Lords Glory and Power in the Sanctuary, but too modest, not to say worse (be it from desponcency, or from some worse quality) in their Suits for a restoration of these Mercies: Either the length of our affliction hath put us so far out of memory, or the deepth of it hath put us so far out of hope of better dayes, that as if there had never been, nor never should be better dayes, we content our selves with the present. Truly it astonishes me to see such a Spirit of slackness possess many; as if the Lord had said to us, Ier. 29. 5, 6, 7, 10. Build ye houses and dwell in them, &c. For thus saith the Lord, that after seventy years be accomplished in Babylon, will I visit you, and form my good word towards you, in causing you to return to this place: Our disposition looks like those that were to have a seventy years affliction and long continued Captivity. And indeed considering Daniel 9. 13. All this evil is come upon us, yet made we not our Prayer before the Lora our God, &c. I observe, that Security and a slack disposition is the attendent, or rather the presage and fore-runner of a continued Affliction: And by the contrary a Spirit of restless importunity, is a comfortable Prognostick of a speedy delivery: See it confirmed in the instances of Daniel, Nehemiah, Ezra, who upon the very point of the deliverance were stirred up, and with themselves stirred up the People by Prayer and Fasting to ask Mercies of their God. Take then the direction Isa. 62. 6, 7. Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the Earth.

And thus with patience I have got through the Wilderness, and considered the intimation of the Churches condition, which is the second thing in the words of the Verse. In conclusion, be it minded only, that all that hath been said to this point, doth alike concern the Church in general and Saints in particular: For neither I nor any other, who from this mount of contemplation do view the Wilderness at a distance, can expect to have it said to us, as was said to Moses of the Land beyond Iordan, Thou shalt not go over into it: but rather as was said to Abraham: All the Land which thou seest shall be thine: Arise and walk through the Land, for to thee will I give it. Not to speak of what we have had, or at the time have, none of us can promise in the Life of our Vanity, that we shall not have, if not at once, yet successively, one after another, all the described parts of the Wilness for our Lot.

I will allure her.

THe third thing in the words is, The Lords Design, I will allure her. Hence the Doctrine is, That the Lords great Design in the vicissitudes of all Dispensations to his People, is to gain them to himself; that he may have more of their Kindness and Service. The point is confirmed; 1. From the account Scripture gives of Gods various Dispensations to his People: Take but this Chapter for an instance; he both afflicts her and comforts her, and all that he may have her heart. 2, From the first and greatest Command in the Law of God, which is, That we love him with all our Heart, &c. As the Law is understood to be the mind of the King; so the greatest Command of God is the surest Evidence of his Will concerning this, That we abide only for him, and do not play the Harlot, nor be for another man, Chap. 3. 3. It is easie courting where we may command: And in this the Lord hath he advantage of all other Lovers: The Soveraignity of his Propriety in us, bears him to challenge our Heart and Service, without once asking our consent, and to resent every repulse and refusal, not simply as a displeasure, but really as a wrong, in defrauding him of what is his own, by a just Title of many respects, antecedent to our voluntary consent. 2. The Lords design is so manifest in his kind way with his People, that as it cannot be hidden, so it seems he would have it known that every one may think him a Suter: Even as when a man frequents the House of his Beloved; presently, by his frequency and other circumstances of his Carriage, the meanest Servant of the House discovers his design: Yea, and the Lord is not ashamed here expresly to tell his Errand, I will allure her. Some men if they intend a match with, and have a design upon a person, they set their designs abroad; either in Policy to further them, and thereby to know how the person intertains such Reports, that accordingly they may behave themselves in their intended Address; or else in vain Glory to vaunt of them: So the Lord causes the Report go loud of his blessed purpose, that it may be seen he is both serious in the matter and glorious of it, to have sinners love him. Now the Lord allures either Morally and Externally, or Internally and effectually. Morally and Externally, while he courts Souls with Arguments and Motives fit to take with rational and ingenuous Spirits. Effectually and Internally, when by the Power of Grace he makes such fit Motives and Arguments have their due weight and work upon Hearts. According to this division, for explication of this Blessed Design of the Lords alluring his People, I shall first touch upon some of the chief Motives that are fitted to this purpose, (for to reach them all I presume not) 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 fear of the Lord &c. 3. For his Beauty, he is white and ruddy, the chief among ten thousand, and fairer than the sons of men 4. For his Disposition and Humour, he is tender, compassionat, loving, meek, condescending, kind and Gracious: O but the Soul may have many a good day, and much sweet contentment in his Company! 5. For his Estate and Fortune, he is the possessor of Heaven and earth, the heir of all things; and there is no lack to those that have him, and they have him that love him. 6. For his Use and Vertue, he is all, and in all, and in him we are compleat: 7. For his Necessity, he is the person that cannot be wanted, by any that would be happy: Deut. 30. 20. he is thy life, and the length of thy days. And if any think they may do as well elswhere, let them answer the question John 6. 68. Lord to whom shall we go? thou hast the words of eternal Life. Now this is my beloved, and this is my friend, O Daughters of Ierusalem. Cant. 5. 16.

The Lords second Motive and external allurement is his Words: Words are very charming and enticeing things: and how forceable are right words? says Job. Hence the Latines wisely give the name of verba dare, to that which the Court calls a complement, but the Countrey plainly calls a Cheat. Hence the way of Fishing which catcheth by the Ear, applauded of the greatest Wits, approven and much practised by Lovers, the most ingenious because the most serious Anglers, who busk their hooks with words, and bait with the artificial flee of Complements. Hence, as the world goes, he is the finest man that can say fairest to it: and albeit Solomon both a Wise Man and a great Preacher and Spokes-man hath said Proverb. 17. 28. even a fool when he holdeth his peace is counted wise; yet with most men, even a wise man, if he bold his peace, is counted a fool: But the truth is, multum ille assecutus est qui bene didicit loqut, bene qui tacere non minus assecutus est, he hath attained much who hath learned to speak well: and he hath attained no less who hath learned to hold his peace well. But to say no more in general of the allurements of Words: how specially excellent are the words of the Lord to the purpose of 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 〈 in non-Latin alphabet 〉 Apples of Strife, properly and indeed: And the Words of God, which are the Flower and first Fruits of all fit Words, are Apples of Gold in Pictures of Silver, Prov. 25, 11. They Nourish Solidly, Comfort Cordially, and Inrich Mightily. How charming the Lords Words are, we have famous instances in the Gospel, that with his Words he catched those, that were sent and intended to catch and entrap him: he sent them back with this Report, never man spoke like this man. And here in the •• 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 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 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 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 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 • ▪ 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 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 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 • them unconverted) are neighboured in Nature; but Grace separats the first from them both.

2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power: the Lord findeth sinners Unwilling, he worketh on them not willing and he makes them Willing. The Will (as I said before) is the strongest hold of the Soul, and the most wilful piece of the man: command the Will and you command the man: the New Will (say Divines) is the New Man; and therefore the Lord is concerned to possess the Will: and this he doth wherever he savingly allures a Soul: for he scorns any should say, that they serve and follow him against their will, all his Souldiers are Volunteers: his People are a Willing People. I find a Godly Man once saying (and all such must say it often) the good which I would that I do not. Even as by Conversion oft times the greatest sinner becomes the greatest Saint; so the Will, before Conversion, the most obstinate and unplacable enemy, doth afterward become the most kind and trusty friend to God: for in the midst of many exorbitancies of affections, and irregularities of Practice, and Conversation, the Will retains its loyalty, and persists in its duty to the Lord: and when the whole Soul is in an uproar, and confusion, like that of the City of Ephesus Act. 19. 32. (a most lively Representation of a Soul in Perturbation) wherein some cryed one thing, some another, for the Assembly was confused, and the more part knew not wherefore they were come together: All this while the Will is at ready to protest for the Lord, as the superstitious Ephesians were for their Diana. And when in a disorder, all plead liberty, I consent unto the Law (says the will) Rom, 7. 16 and 25 with the mind I serve the Law of God.

3. The inward power of Grace consists in a sweet Inclination of the Affections Deut. 30. 6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thine heart, and with all thy Soul. The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys, and Psal. 141. 4. incline not mine heart to any evil thing. The Affections are ticklish things: By much working and subduing, with frequent turnings, they become as ductile and formable as the potters clay, whereof he makes a vessel as it pleases him. Like those we call Good Natures, they are sweet Companions, but not so sure: And as readily you do not leave them, as you found them; so you shall hardly find them where you left them; nor know you when you have them, or when you want them: They are primi 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 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 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 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.

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

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

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

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

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 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 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 〈 in non-Latin alphabet 〉 , 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 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 nothing like Christ but this, that they are never seen to laugh: they are men of sorrows indeed, and many sorrows are their portion: That is appointed to them of God. Psal. 32 10. with Isai. 65. 13, 14.

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

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

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

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

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

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

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

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

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

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

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

Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions. 1. He draws forth to them the bowels of • 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 Beholds mischief and spight, to requite it with his hand, Ps. 10. 14.

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

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

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

6. To add no more, for that hath all. The Lord comforteth his afflicted People by Christ • 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