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NEHEMIAH
Ctityaitia:
OR, THE
CHARACTER
OF A
Good Commiffionef*
To which is Added
GRAPES
IN THE
tltjetwte
i
By Mr. THOMAS BELL, Minifterof the Gofpel, and Profeflbrof Philology in the Colledgeof Edinburgh.
E D I N B U R G H,~
Printed by George Mo/man, and ate to: be fold at his Shop in the Tarliament Clqfs. Anno 1691.
Apud Edinburgum.
Vicejirno frimo die Afrilis 1 69 1 .
foH Meridiem,
THE whilk day the Commiffion appointed by the late Ge* nerdl ^ffembly of this Church, having confidered a Report from a Committee of their own number, whom the faid Commiffion had appointed to Revife fwo Manufcr ipts, written by the late Reverend Mr. Thomas Bell, Miniftcr of the Gofpcl, and Profeffor of Philology in the Collcdgc of Edinburgh ,and given in to them by his Relick ; the one where- of is intituled, Grapes in the Wildernefs, the other, Sebemiab the Tirjhatha, or The Chtra&et oj a good Commiftoner ; whereby the faid Committee declared that they having perufed the faids Pcices, they judged them to be folid and edifying #Difcourfes 5 and that the Printing thereof would be very ufeful and profitable. And thefaid Commiffion being well and ripely advifed with the faid Report, They do hereby recommend to the Relick of the faid Mr. Thomas Bell, to get thefaid two Pieces printed andpublim- ed with all convenient diligence. Extu&m, &c.
^^a^^^* ^^^^«^<$^
C J) UNTO THE
Moft Noble and Mutinous
PRINCESS
THE
Dutcheft of Hamiltoua
May it pleafe your Grace,
Have adventured., though
not without blufhing and
fbme fear^becaufeofthevaftdift-
Jance^to dedicate andcommitthe
Tutelage of thefe two little Or-
han treatifes of my deceaft
'usband Mr Thomas Bell ,
rapes in the Wjldernefs, and
he CharaUer of a CommiJJioner,
13
The EpHle Dedicatory.
in the perfbn of None-fuch Nebemiab, to your Grace the every way moft fit and proper Perfon., under the benign in fluence of whofe incouraging countenance., he did for a con- fiderable time preach the Gof- felztHarnihoun: And indeed if any other in the World could poflibly rival it with your Grace in my efteem ., yet could I not without the higheft both Inju- ftice and Ingratitude Dedicate them otherwayes/it having been to my certain knowledge his firm refblution, if ever they faw the light^that they mould be de- dicated thus., whofe will in all
fuch
The EfiHle Dedicatory.
foch things was alwayes, and is ftill to me as an inviolably ob- liging Law. I am very confi- dent your Grace will read them in Print after his death/with the lame edifying complacency and delight that you had wont to hear him difcourfe by vive voice > in the Noble Family., and in the folemne AfTembly, for really they refemble their Father to the very life ; That I have therefore fent them abroad into the wide World., under the Patronage and Protection of your Graces Noble and Renowned Name, ( which will Efficiently fccure them againft all the Cenfares dt
Ca
The Epsile Dedicatory.
Cavills of the moft malevolent Carpers of this ill natured Age) will not be conftrued unpardon- able prefumption., is the humble
hope of,
Moft Noble Princefr,
Tour Graces moft bumble,
moft obliged, and moft
devoted Servant,
( )
NO
T O THE
READE
Chriftian Reader,
THE "Difcoveries that the Majp of GOD, hath made of himfeif thgje latter dayes, are Jo trantcen- dent, and eminently beyond what was informer Ages, that it may truly befatd, that the Men of this Generation, (hall be Jignally indebted.either to the Grace and Mercy, or Ju- stice of God. For informer dges, the Light was comparatively dark&the Sun but rtfing in our Horizon : But in this A^efhe light of the Moon (compared withformerGenerations)is like the light of the Sun& the light of the bun [even fold, as the light off even dayes. But alas I our not A 3 walk-
To the Reader.
walking in the light, may ju ft ly provoke the\jrd to caufe our Sun go down at noon- Beza cowpUm- ed in his time that there was multum Sciencic much Knowledge 4 but parum Confidential//? tie tonfcience ; and how much more it there ground for this Complaint now! For fincetheVrimi- five and \yipoflolick*^Age ', greater light hath not broken forth, andmoe Stars of the fir ft and great eft magnitude, have not more clearly (bin- ed many age: but oh\ how little walking is ther e futabie to fach great li%ht ! Howviany e- mment Cbrif/ianswere therein former ages ; who had not (o much all their dayes of the riches of free Grace d> [covered, and of themyfteries of the Go/pel unfolded, asfome in this Genera- tionhavrhadin a very ht tie time, who have i far furpaffed ns in this Generation, for eminen- cy tn Faith, Love, Holy Zeal, Trayer , and WreftlingwithGcd, Tatitnce, Meeknefs, di- ligence in duty, and a Goff el adorning conver- fationl And the generality havefhut their eyes, and will not behold the Glory of Godynanifejled in the face of J e (as ChrifiM this Go (pel. For which caufe, the holy md jealous God in great anger and holy Indignation, hath rem&ved ma- ny and eminent Candle/licks out of their place, and taken away many fmning and burning
lights:
To the Reader*
lights : not in their old age, and gray Hairs, but even in the flower oft heir age, and in the prime andflowrijbing of their Graces and Gifts. One of which was the Reverend (now Triumphant and Glorified) Author of the je following Trea- tifes. who was emment for Tiety and Learn- ing, as his tVritttngs do mauifefL His Ro- man Antiquities, which he pub lijhed before his death, cannot but commend his Learning to all knowing per Jons, and his Piety was lb eminent to all that knew him, that he needs none of our Commendation-. Andthejebu Works (which are a ffecimen of his great Knowledge, tlo- quence, piety and (olid judgement ) willpraife him in the gate, where he draws a Vive Picture and Pacerp for alljbut e/pecially for Rulers and Ma grates to look on,andwalk after ylVhich I am hopeful will be very acceptable to all the Jiu dicious and Godly. , He I fay was taken away in the flower of his Age&fiowrifbingofhis Gifts : God not accountingthe World worthy of him* And having left amongft his Papers, thefe two Treatifes {one of which was formerly publifhed byaprivatPerfcn, but without the knowledge and advice of the Authors Friends) fome of his fnendi \ lovers of the publick Goad, judged it
expe-
To the Reader.
expedient to review and correal thefe Treatife: that they might bepubltfhedfor the good and e- dification of the Church J hat he by them ( though dead)mtght (peak. IV hie h we hope fhall through Gods blejfing, be very -edifying,) 'or overthrow- ing of kt\\z\{m,difcovering oftheSoids happinefs tu Union and Communion wirh God, directing great Terjons in their duty, and holding forth the excellency of the Scripture, audpoiutmg \cut to thefe who are walking in this Wildernefs the way to the Heavenly Canaan, with many ether edifying purpofes ; which that the Great God may blefs, u the earnefi Prayer of.
Thy Servant in the Work of the Gofpel.
M.C.
(' )
NEHEMIAH
THE
! €ttfl)atjja :
OR, THE
I CHARACTER
OF A
Good Commiflioner.
THE Scripture cafteth fuch a light of Divi- nity every way,its Purpofe being the Mind of God, its Writting the Writting of God; its whole the Oracles of God, and every part of it the faithful Sayings of God, that it is hid to none lut tho\e that per t(h9 whofe eyes the God efthu World hath blinded : So abfurd a thing is Atheifm^ that even thofe -who ferve the Devil cannot want their God. At the Birth of ]e[H* there appeared a Star in the Eaft, which guided the Wife-men (by their Prefents feem- ing tohavebienlGreattnenJ to die place where the
Child
% Qbar after of m
was : But the Scripture, like the Sun, is the grfcat Lignt that ruleth the day of the Gofpel, circling the W oriel as long as the Sun, and continuing while the Moonendureth. Rom: 10. 17. Fattb cometh^y hear- trip andhearmgbythewordofGod: But I fay^bave they not beard } yes verily^ tbetr found went out into all tbe Earth* and their words unto the Worlds end* In the Creation the firft-born Light of the firft day, lading but three dayes concentred aiid ceafed in the endur- ing Luminaries the product of the fourth day : So in the Regeneration, the light of Chrifts perfonal Preaching , lading juft as many Prophetical dayes, Dan. 9 17. hath given place to the Scripture-light that endureth forever, and the fat e word rfPropbec)* to wuichwe ao well to take beed, as to a Light tbatfhm- eth m a darkpiace. This is the Light that maketh all things manifefl^even the thoughts and intents of the Heart, that difcovcreth all things to Men=and a Man to himfelf, both what he is, and what he ought to be : Aod what manner ofperfons ought we toke* l Pet. 23, 1 Truly this Light is fweet ,and intertaineth us with variety of delightful Objects : Amongft which, of late , happening to be detained with thele laft words of Nehemiahy and feeing them like a well done Portrait, in all ftances looking towards me with art eye of wiiru&ion, walking and returning, and ftill more delireoufly beholding, hardly could I be fatif- fied with zjixtb View*
Rememher me O my Cod for good. Nehem. 1%. laft. rTlHESE words at the very firft view do clearly . hold forth, That There U 4 G$i. And that both
by
Good COMMISSIONER. 3
by anexprefs Teftimony of his bleffed Name, that is heard in all the Scripture,and feen in all his Works: The Mdn ofWifdomfhdilfee thy Name* Mic. 6 . 9. And by force of Reafon, from the inclination and moti- on of the Soul,which finding nothing but eraptinefs at home, goeth forth in queft of Happinefs,and but lharpening its defires with all that is imperfe£, is fatisfied only with a perfed Good : Aud that is God. So uuhappy by neceflity is every one that is Ungodly. The Pytbdgorean and Hermettck Method of Silence is the beft Intfru&er of this Truth, which e- very Man may read off his ownSoul.Zfc (?/// and knot* that t dm God. How (hall I know that ? By my own Defires and Expectations, which can take up with no other thing. Whom have Im He wen but thee} And
0 n Earth what dejirc I be fide thee ? An d nor? Lord what tvdtt I for ? my hope is m tbee. If a raving Stoick,or a petulant Dialogift, (hall fay that thefe Soul-ardors are but the intemperat extravagant heats of a work- ing Fancy quicknedby the touch of a Platonick I~ dea, rather to be ftarved to extinction than indul- ged to fatisfa&ion : It is Anfwered ferioufly, That diffiale eft hominem exuere. Or can any of them by an alley of Fancy quiet an earning Stomack, or cure a fetrerilh Body, let be (without quenching the Spirit* and ftarving the SoulJ ttill other wife than by Satif- fe£tion, and enjoyment of the defired Obje&rfhefe Soul-longings and Defires, which are ever ftrongeft and mpft eager in the greateft ferenity ? With my Soul have /defired thee in the night: by night upon my Bedy
1 fought htm whom my Soul loved: And the Lord is im the Hill veiw To majte goo4 the Argument, kt it
be
4 Cbtraflar of d
be added, That the Sageft, Holyeft, Nobleft Souk are alwayes tfae hotteft in this purfuit, fuch as /W, 7J^ Aehemuf^ David. Now after what is the King of Ifidel come out ? after what doth he purfue ? af- ter a Flea ? after a Fancy ? or fhould a wife Man ut- ter vain knowledge, and (like Simon Patricks Pilgrim) fill his Belly with the Eaft-wind > Now (hall any Man be fo unmerciful to conclude all the World unavoidably miferable, that they may be jitheifis ? or (hall they be fo unwife, thus to be abufed,to the hazarding even of a poffibility of Happinefs ? For if there be Happinefs, there is a God; and if there be no God, there can be no Happinefs* And why then arc nil Aden tnadem vam} If there be no Meat, for what do we Hunger ? if no Drink, what do we Thirft for > if no Glory, (faith Cicero) for what do all Men labour ? if no Reft, why weary weourfel- jves in vain?if no God,no Happinefs, what is this our t fouls do fo importunately purfue, with a ferious jioathingof all that is feea? or what hath wakened 'ill them thofe defires that can never be ftilled till they get what they feek* And what fay thefe Soul-long- ings, Thirftings, Pantings* Breathings, but that ere thou beeft an Athei^ thou muft put out the Soul,an4 put off the Man ?
How feafonable may this Reflection be in a World where Atbeifm is adted in fo various Guifes : by fbme with a Fools Heart in a Fools Coat, faying in his Heart,There is no God ; by others in a Philofophers Garment^ for in the judgement of God9The W$rld by wijdom knew mt God; by fomc in the drefs of a Hypocrite, In mrds fro/effing (9 kjiw God> but in
workji
The CharaSer of a Good Contmijfwner. f
works denying hm\ By others in the pcrfon of Am* ffotryo thinking that God is altogether fuch a one as himfelf: By fome in Epumrus his perfom com- plementing God with the Kingdom of Fcaven* and offering to relieve him of the abafeing penfive and expenfivc charge ofthefehis Low Countries, faying9 He wil neither do Good nor Evil h 4i But "heis aGodfta* judge th in theSarth: By others in the Robs of Pharaoh the Egyptian Tyrantf brav* ing and defying God; iMoisthe Lord that Ijhonld obey htm, or hark*** to ins voice ? By fome in the Pon- tificate of Antichrift * With a Mouth fpeaking * great things againft the moft High, boafting him* cc ulf that he is God, exalting himfelf above all that *c is called God, or is Worfliiped : By others in the Equipage of a Souldier fighting againft God with Wit and Tower, Pen and Sword • But let fuch as Make War againft the holy Covenant and Saints of the moft High; that hate the Gofpd, and hin- der the Preaching thereof, take GamaJettr counfeL and beware " left they be found even to fight « againft God: For there is neither Counfel not c« Strength againft the Lord ; and who ever hard- *Mifd himfelf againft him and profpered?
The Second View of thefe Words prefents to us clearly, The Immortahty of the Soul. This is efta- blifht 1. Upon the fame ground with the former: For if the Souls Happinefs ly in the enjoyment of a perfeft, and Co necefTarly an unchangeable Good, it mud undeniably be Immortal Jboth to enjoy and praifc its Ob.ed 2 Et mifertp eft faff* feitcem : There is no Happinefs not perpetual, clfc he was a Fool B Who
6 The Chtrtfter of 4 good Commffioner*
who fpoilcd his Mirth with the thoughts of a Sword hanging over his luad, a# It is confirmed clearly by the expectation of a future Reward : %tmtmber tneO my God for good. Till I fee good Ropes twined of the S;yid, and the Sea beaten to powder, i can- not be inclined to think that the World was made of Atoms. And if it be ruled by chance, what arc Coun eland Art, Wifdom and Folly, Good and Evil, Law and Juftice, but names of Fancies, large as ridiculous as he who fhould command the motes- of the Sun to dance a Meafure> or he who lcourged the Sea for its diforder ? We know that pure chance obtaineth impunity by the Law both of God and Man. Now this matter belongeth to the Ruler grav- ly to confider,how inconfiftent Atheifm is with Go- vernment : For to the Atheift Treafon and Robbery is neither Plot norFellony, but fimple chance medley, a Frencbhix^ot merryjigg of Volage Atoms : But by this fortuitous A& of Indemnity, as the Atheift can do no wrong,fo neither can he complain of injury, if lie chance to be baffledjrobbed^r difpatched violent* ly.If theWorld reel(I cannot fay properly beruledjby chancers not the Atheift,not by Scripture only which never fpeaks good of him,but by his own Principles alfo proven a forlorn Fool,lyable in all things to un- avoidable furprifal?yea a liar alio, who knowing and^ ivamed of a continual furpriiahcan therefore nevcrbe furprifed, except into the abfurdity of a Self-contra- di&ion, whereof his Principles of Fortuity are a fair Eiiay.But to a wife Man^If the World rauft be ruled by Counfeian .1 Lkw j fcw is it that Juftice is not in this Ufa uuivcrfoily and fully executed* and every
Maa
The ChtftStrcfd &*& Commifponei. f Man ? ^var^d according to his Works ? But that there # ^Coutt of Referrs, A day of the refautw* of
rfflf^x AWrftaftO* '***?* of righting all wrongs and fettling all diforderr. %?m. i. 6. to ij« Sornt arc rcvyarcW in this life, to convince us of a Di- vine Providence ; others are not rewarded,to warn us of a World to come.Or what can per(wade Nehe* mah with all the wifeft and beft of Men, deliberate ly to chufe willingly to forgo the Worlds favs&r hni pleafures,and undergo all its toil and difpleafure?buc an eye to the ^£^rpence of reward, by far more the better than it is the later ? The fence of the Souls lmmortality>isv the indelible Chara&er and (olid Treats of Aut&entick Nature,. exa£tly rendered in cvefyMan'i cop'py.Only it is not iV^nvna ti in fome dark Hereticks and defperate Monfters, Satyres Ojt fuch doleful Creatures in humane fhape ^ where yotf fee as little of the Man as of Immortally •, foJ* &e» in all appear equally. Yet it is fhaddowed in alf Mens practice: For look we backward, What but the Aire qf Immortality maketh Men fo conceit an ancient Fedegree > Or foreward, What movcth Men to call their Children and Lands by their own Name, and to endeavour to perpetuat all together* but the expectation of Immortality ? Say it is their vanity $ yet omne nulum eff %nhono\ and there ttiuft be fome reality under that fame vanity. And tm* ly tl, Srials Immortality is the early di&at of Na* ture our Religious Mother, the u neon trover ted and univerfalSenriment of all her pofterity of what* foever Religion ftmfa P*£an, Cbrtjitan, Afabume* un : The Soddmeei might well be the fisft Dcniersi B % but
f 7ke ChmiBtt of 4 Good Ctmmiffuner: but Chrift was not the firft Devifer 6 Affcrterof die Souls Immortality; Yeathatwith t^al^rcnt Bates of Rewards may be traced to fiirtheft anti"
5[uity, a 7>d. Argument m the words for the SouIs romonalityis, the divine Comprchc*G0n of *ts Fa- culties and Adts, reaching in one preitr.t view things paft and to come, and herein highly refem- bling the Eternity of the Father of tariff, who in a perfe# prefent reaching from the Beginning to the End, ruleth all differences of times. Can the Soul be at the reverence of time, o^ar frWt to its con- iuming envy, which at one fetch can bring toge- ther times paft and to come ? Doth the Soul wax old and wear with the Body? Or,tothcobferva- tion of any, doth it not often gain by the Bodies lofs ? For *• as the outward Man perifheth, the 111- cc ward Ma?; is renewed day by day. Or, as the Wy ^affetT %ith Ticknefs and infirmity, fliall the Soul dye of health and ftrength ? Hath not the A* totn-ftowr and duft of materiality blinded his eyes who cannot lee the abfurdity of fuch a fancy ?
But yet the neceffity of the Souls4mmortality
majr be fecn more clearly in its excellent ufeful-
nefs to Men. For 1. It dire£eth them in their
choife* 1, Of things. Is the Soul immortal : Then
*c feek we the Kingdom of God, the better part
«• that cannot be ta en from us, the Water of Life,
«cthe Meat that endureth to Lifc^maU rhe hid-
•c den Manna, the enduring Subftance, tKe 5xea-
«; fure in Heaven, the things that are not Cin, which
«« neither eye hath fecn, nor rle car heard of, nci-
*c thex hath it c»ter«l fa the hmt rf Man to cou-
«*cive,
The Char after of 4 Good Ccmmifltomp. ^
ct ceive, what God hath laid up for thefe that lov* '« him. Thou art n?y portion O Lord : and, whom u have /in heaven but thee,or upon the earth what fC is there that I defire befide thee ? For all ©ther things will fail me, yea and I will fail my felf j #c my heart and my flelh faileth j but «6 thou art the ftrength of my heart, and my por* c« tion for ever. x. Ofwayes: every way leads not to our choyce : <c there is a Path the end where- «<of is the way of Death: But thou writ fhew me <€tfce Paith of Life : and that lyes in the way of Gods Commandments: / haveehofen the way of thy Commandments. Pf. I. laft, The way of the ungodly Jhall perijh* and Pfal. 2. laft. TheyflJi ferifhfrom the way. But 7 ji£ 1 3 9, laft, 7 heir i$ a way ever lading ; and that PJa/; 19, 9. 7 he fe*r of the hardy is a clean way * a cleaning way, anii^dureth $*t ever* Enter ye in at the fir an gate Sec. it $6 the frost gate^ true-, but it is the ftreightgate, f he high way of the upright 5 h is the jiffliHed ^/^^^»« % «te- Mat. 7, 1 4. "But tt leadeth unto Life. Let Pa- pills talk ofProfperty, an^ Seftarier boaftof fuo cefs and fignal Providences, the aflli&ed way is Chrifts way. Therefore let no man be fo (imple as to fay, ifth Lord be with us ', how have ad theft things befillen us > Mofes the man of God , who was Honoured to be the Mediator pf the old Tefta- j»ent, and to guide Ifrael like ajtock> was better ac- quainted with the way, who chufed tofufertffliftim with the People of god Heh 1 1, ay. Indeed we ftould Pray for the peace offerufalem, 1 hat they may prof fnthdtUve her\ TJal.ul^.SavcnwIbefecch thee,
B i o
k+ The Cbdrdtttr of * Coed Commfftoner.
O Lor J \ O Lork* 1 be\eech thee fend now frofoenty: Yet slitbatwUlltvegodlj m Chrifi]efus mufijuffer Perjecutt- pr > and through much Jribulatunwe mult enter into the Kingdom of God. But let no man add affli&ion to the *fIU&ed,and fcomfully with Apoftatc fuhan&lkdge to Chriftians this Dodrine^to make their burdena foavier: God will not be mockea,h\xt He will avenge hit ewn EleB, who cry day ana night to him , he
hear long with tbem: itellyou that he will aier.^etbem edilj, Luke 18. 7, &• And men would remem- ber^ that there is Suffering for eviV^oing, as well «$ for well-doing ; .and he who inflicts the one,. i:.ay be rewarded with the other; For m the hand *f the Lord there is a cup , and the Wine is red, it #j full of mixture, and he poureth out of the fame -a hut \tbe dregs thereof all the wicked of the earth (frail ZPring them out and drink them, Ffal. 7 J. 8. And itH ^t^ghtepus thn^ with God, u reeomp.en\t tribulation to # thjt trouble you ; and to yon who are troubled rejl m*h usy when the Lord fe(us (hall be revealed from aven with his mtghty Angels, in flaming fie^ta^r? vengeance, &c. % Thejf. 1. 6, 7, 8, %. The belief of the Souls Immortality, teach?th men effe&ualiy the Fear of God ; Fear not them tb$a kill the Body, and" en they have done that have no mon that they can do :, But fear ye him who can tail both So*U and Hody m* kt*U± I fay fear £*w, Luke U. 4, f P&i* 76.11* He ought to be feared : And why ? verfe 1 1. he cm- tetbofftke Spirits of Princes, he is terrible to the Ktngt ^f the Earth. Who would not fear thee, OKingofNa* tti&s If or to thee doth it appertain, Jer. 10. 7. 3. It
teatfwth moderation in t& defue said ufe of all
thing*
The ChtrtBer cf* G^oJ CommiffiMtr* f J
things worldly : c< We look not at the things th$f " are feen, which are Temporal, but at the things " that are not feen, which are Kternah There is indeed the high fpirit of Chriftianity courting immortality with fo great difdain of all Worldly things, that it cannot fee them in its way. This is the true Nobility of the Soul that exetnpteth at from the£f jfw'40 flavery and fervil drudgery •//•*/• $qg $t lelfntrh thick clay for the brick-kilns of worldly proje&s ; and fetteth it far without the reach of this Temptation, " And wee be to him who ic buildethhis Houfe by Blood , and his City by Cs Oppreffion-, and delivereth it from the fart of him, u Who will be Rich, till He he peircei fi with many Sorrows and drowned in Damnati- tcom But, this I (ay Brethren* the time is (hort 5 even ihort enough to him who every Evening may hear, <c This nigH tby Soul ftiall be taken fC from thee : It remaineth , That they who pot f fefs the World be as they poffeflcd it not, they *c thatufe it, as iftheyufed it not, and asnotabu- * fing it; for tke fafhion of this World paffeth a- <6 way, 1 Cor. 7. 29. and foreward. But alas for pitty that this fame Moderation and Indifferency Ihould be both pradfcifed and applauded in the mat- ters of God ! And that it is fo rare to be Serioufly and pofitively Holy, that Godlinefsmay fay, <c O <c ye Sons of Men , how long will ye turn my f< Glory into Shame ? How long will ye love Va- " nity, and feek after Leafing ? <?£/• 4-. 2. 4. ft teacheth us the beft managryf This Age hath learned to be wonderful Thrifty : But O that they B 4 could
%% The ChtrdBer of a Good Commiffiomu
could ftudy to he rich tow At d God \ And could be
Eerfwaded that Alms and Charity is the beft Huf- andry, andfureft Art of Managry* and would learn of the Vnjuft Steward, c* To make to i em- *» felves Friends of the unrighteous Mammon , that u when they fail, they may receive them into ever- * lafting habitations- M*rfiy 19, 20 Lay not up for c* yourTelvtS Treafures upon earth &c. But lay up «c for your felves Treafures in Heaven. The men u of the World have their portion in this life; •c But as for me when / awake, / fhall be fatisficd w with thy liknefs PfaU 17, 1 4, ij. Alas i moft men frft have fo little defire for Heaven, that next they come to have as little hope of it, and fo At Up are lain to take up with the World $ and for ]acoh blefling, muft with Efau, be content with the fa* nejt of the earth. Gen. 27, 39. Or elfe what mean the unhandfome* unhallowed, and unhappy Pra&i- fcs of catching , gripping „ and inhancing, which have prevailed fo far that now mens Covetoufnels hath ftrengthned it felf with Pride, left they (hould be reputed lefs witty : for how do they boaft of {uch exploits ? But fuch boating n notgood, and their glory 13 their flume* for they mtnd earthly things Phil. 3* 19, And they have hearts exercijcdmtb covetous J>rAttifer9cur(ed Children 1 Pet. 1*14. But alas ! /find dne great fault in moft mens accounts, that they never count upon the Soul^ They count their thou- fands, and ten rhoufands, and hundred thousands; and the Poor foulfayes, how many count you me? /ftandDebter fortcnthoufand Talents upon your fcorej Yea, / am already deftreffed, «nd what
will
The Chdtdfter of dGooi Commiffioner. 1}
will you give in exchange for me t Not a groat, layes the wretch, while / havelife, though aher that he would give ten thoufand Worlds ; So much there is betwixt market-dayes, y. /t teacheth pati- ence in well doing * to them «w who by patience ct in well doing, feek for Glory, and Honour » and <e immortality, is eternal life^ Rom\ 2, 7. There- <4 fore my beloved Brethren be ye ftedfaft, unmov- "able, alwayes abounding in the work of the flLord, for as much as ye know that your labour *c is not in vain in the Lord 1 CW; 1 j. lafh And this is the Cpnclufion of the Apoftles vindication of the Refurre&ion and the life to come* The Saints have a long and fore iervice in the World, «« But God is not unrighteous to forget their la- *;bour of love ; a cup of cold water (hall not be <f forgotten : And for whatloever any have for- faken, they (hall have " a hundred fold in this life, " and in the World to come life everlafting .• And " we reckon that the (iiflferings ofthisprefent life «c are not worthy to be compared with the glory « which (hall be revealed in the Saints. Therefore "let us not be weary in well doing, for in due €i Seafon we (hall reap, if we faint not G*Ut. 6, 9. 6. it fupporteth the Chrifti«ns hope : for tfm this Ife only we have bofe in Cbnftt of all wen rve dte mofl miferable 1 C*r. ij, 19. it is certainly the intereft of every good man to believe the Souls immorta- lity, and as much their Duty to live fo as it may be their intereft •• for it is not Reafon and Judge- ment that prompt men to deny it, but fear and and an evil Conciencc that tells them it will be ill
for
14* The Character of a Good Cotnmiffoner. for them. The Souls immortality is the hope of Ifrael, that maketh them diligent in well doing, patient in Tribulation , and defii ous ot their change: u for we that are in this Tabernacle do if groan being burdened not for that we would-be « uncloathed, but cloathed upon, that mortality cC mi^ht be fwallowed up of life x Cor. j. 4.
The 7 hird view of tfoefe words giveth this mani- feft Reflection, That Communion with God is the Soyls Sanftuary and Solace. We have this Prayer oilSleken.iJ; thrice Recorded in this Chap, and in the clofe of the j, Ckap> befides frequent Addreffes of the like nature, fuch as that folemn Ejaculation Ch*pm 2 4 And that Chap. 6, 14, and another in this fame Chap, ver. 29. Befides his ordinary atten- dance on publick worthip, and Solemn and extra- ordinary Falling Chap.y. By all which it is evident how Serioufly and conftantly Godly this renounced worthy was. Like David who could fay, what time foever 1 av^A^e I Am with thee : And truly the Soul is either fleeping or worfe when not wiih God* Af- faires and weight of Bufmefs quickned their Devo- tion as much as it extinguifheth ours : And the macter is, they were not cool, inditfeient Latitudi- narians in Religion^but men of another Spirit, feri- ous Men. And if that be true whichFhilofophers have faid, that that is not the Man which is (ttn ; Alas ! whatPuppyes, what Mock-men are we, who can* be any thing but Good and Serious ? This Obfer- vation proven by the experience of Saints in all Ge- nerations, Who fat down under the (kaddorv of the Al- mtgbtj wtfh great delight^ and hu fruit was free t to their
tap
The Charter of a Good Commlffionen ly
Up Cant 2.3. will make it felf good by theftrongeft Reafon, when we have feen a little what Commu- nion with God is, and wherin it confifts,
And i. It ftands in Reconciliation* the imme* diate refult of Juftitication by faith : Amos 3, 3. '* Can two walk together except they be aggreed? Rom. 5, 1. " Being juftifyed by faith we rave peace «c with God, and 10. v. We are reconciled by the €C death of bis Son. This giveth accefs to God* andbringeth us near who jommmes wtre jar off \ This of Enemies maketh Friends, even as Ahraham believed, and Was called the Frund of God. z. In a myftical, fpiritual and Supernatural llnion,the pro- dud: cf Regenerationjfor cc he that is joyned to the ^ Lord is one Spirit, and is made partaker of the *« divine Nature This maketh us Sons ; and plant- cth us in God ]ohn 1, Uj 13 " To as many as re- *' ceived him, to them gave he power to become «c the fons of God : which were born, not of bloodf " nor of the will oi the flefh, nor of the will of w man, but of God, 1 John^ 15. Hereby we *c know that we dwell in him, and he in us, be- iC caufe he hath given us of his fpirit : and v, 16. " God is love, and he that lovetb dwelleth in God, c* and God in him. fobnif* 33. I in them, and " thou m me, that they may be made perfect m i{ one, John 1 j, 5 . 1 am the vine, ye are the branches. 3, In liknefs of natures , compliance of mindsf a*d conformity of manners. 2 Cor: 3, kft, he that ta^ Communion with God it changed into the/me *mafr: and Colo[.$* io, is renewed after the image pfhm hat created him. 1 Cot\ * J« 49. At w* have
\6 The Chara&er of a Good Commtlf oner.
born the image of the earthy* fo mufl we alio ufthe he** vtnlv. Chrift is the image of his Father, aad Saints are t e image of Chrift, And how much arc they of oneHumour,pleafed in and pleafing-one another? The Lord is a Gcd ro the Sainrs mind : in Heaven or earth he fees nothing to him : " whom have I *■ in heaven but thee i Or who is a God like unto *cthke? Hec vigtt <]Md*ju*m (miie aut Jecunduml And the Saint is a 'Ddvut. * a man to Gods Feart. What is the book cf Canticles but one continued proof of this matter/ What exchange of hearts are there ? What concentering of Affedions ? What returns of Lcve ? What uniting Raptures ? What reflections cf Beauty ? What Echo's of In- vitations and Commendations with fuch likenefe of voices that fomeumes you (hall hardly difcern who (peaks. Moreover we find this compliance univerfal in the Saint, fwaying all that was in him to the Lords Devotion : " his underftandingisre-
* newtd in knowledge after the /mage of him that
* created him : he underftands w ith God, from God,and for God.fJe can donothwg agatnfl the ttuth but for th truth : He lighteth his Torch at the Sun, and taketh his light from the Candleftick cf the San&uary, the Law and the Teftimony : his faith hath the image of Chrift fames %. i. " It is the « faith of our Lord Jefus Chrift, the Lord of Glo- "ryj And Chrifis Superscription Revel. 3, *iU <c Thefe things fayeth the Awe n, the faithful zA ** true witnefs : And, we have the mind of CMH Conformably his will is fwayed, whether forcing, Lord what mltthou have me to do} 01 for fu^^g*
Not
The Cbtrtfter of 4 Cjool Commiflloner. t J
Not mi mlibkt thy mil he done : he is an Orthodox JtoohothtUt. £ nd for his affe&ions, he loveth and hateth as God doth, andbecaufehedothit. And finally, in his con ver fat ion, "hei? Holy as Godi? «• Holy, merciful as he is mercifull, and perfed as cc his heavenly Father is perfe&. Htiice the old Thilofophers feeing thorow the darknefs of nature have fad , Cc That good men are vifible mortal m Gods,and the Gods are inviiible, immortal men: Which r.sit is litterally true of their fidhtious fan- cied Gods; Jo with refpedi to the true God, it proveth Symbolically that the myftery of the Incarnation is no abfurdity ; there being fuch a high affinity betwixt the Divine and Humane na- ture hi its integrity 5 for we **e *lfo his off-firing rt yx$ 1$ ye*©* ir^c? AH r x 7. 28. 4. In mutuJ claim to, and intereft in the Perfbns and things of one another; the refult of murual choice, gift, and Covenant contrail: c< My beloved is n»ine and M and I am his : I will be their God and they ihaU " be my People : All that is in God is God, and all that is in God is for his People ; he ts a Cod to Ifr&k all that his People are, or have, or can, is for him 1 Cor. 6. 1 9, 10. " ye are not your own ; for ye ,c are bought with a price * Therefore glorify ••'God in your body> and in your fpirit which, " are Gods. And none of us liveth to himfelf, nei- «c ther doth any of us dy unto himfelf , but whe- «« ther we live we are the Lords, or whether we dj u we are the Lords. And our Communion with God confifteth much in holding up a Trade, and keeping a bank with God in getting from him and
be.
l8 The Cbdrtfter of a Good Commijft oner?
beftowing for him : and though a man cannot jrotit God, nor reapeth he where he fowed not,yet ifee muft huvc his own with the uje .Hath a man com- munion with God ; What hath he djne ? what hath he given ? or what hath he forfaken that he had, or refufedthat he might have had, for God? JSlumh. 24», j i. 'Bdlak could fay to Saltan*, Lq the Lori hath faeft thee tack from honour : but WC may fey to fome, The Lord hath not keept thee back from Honour : for like the Apoftate ]ervs " they «c love the praife of men better than God or the tc praife of God $ But Mo{r % refafed to be called the «c fon of Pharaohs daughter, efteeming the reproach €< of Chrift greater riches than the treafures of E- * gypt/&£. it. 24, 26. The Apottles for foo^all and followed ChriH : A good bargain, ( a thing much prized by the fpirits of our time ) « a hundred fold "in this prefent life, and in the World to come *• life everlafting. A man may forfake all for God , but he can lofe nothing for God. Take Caleactus Caracaolus for a fufficient witnefs, who froved the matter : Italy the Garden of the World* Naples of Italy, Vicum of Naples, farewell all for Chrift freely. But now if the fon of man ftiould com*, (hall he find faith in the earth ? Who believeth indeed, that " He who fr ared not his own fon " will with him give us all things freely ? Are the ** confolations of God (mall with thee ? Thinkeft thou fo meanly cf God, and Chrift the gift of God* allthefulnefsofGod, the treafures of hope, the carneft of the Spirit, the Riches of faith, the firft fruits of the inheritance? Didftthou ever fing VfaL
7be Chdutler *f* (food Cowmiffi over. iS
4, 7. c< Thcu haft put more gkdnefs in my heart «* than in the time that their corn and their wine "increafed? All thefe things have I given thee, and yet I will do more for thee, if thou canft jbutforgoe a little for me ; Poor Soul mayft thou notfpareit? j. Jnfellowftiip of converfe * And therefore in Scripture its called ^ a waking with 4W Gcdybefore God, in Chrift * a dwelling in his *' prefencc, and walking in the light of hiscounte- «c nance. PJ4L 73* 15 1 am continually with thee. « PJaL 139, 18, When /awake I am ftill with thee«
* xCor. 16. 16. I will dwell in them and waik in «c them Rev. 21. :. And /heard a great voice out J* of heaven faying, behold the tabernacle of God f< is with men » and he will dwell with them, and «« they ftiall be his People, and God himfelf fhall " be with them , and be their God. Men live together for mutual comfort and help of life : " his i4 comforts delight the foul, and he is the God of "our life. Men converfe together for Counfel; Counfelts mine* feyeth the wonderful Counfeller^ and he giveth his People Counfel •> and therefore the Godly Souls deiire is to enquire in his temple: Men converfe together for bufinefs, and O how much hath the Soul to do with God ! Who doth all things font: Men pay vifits to one another } and what kind vifits pafs betwixt God and his People ? Men feaft and fup together ; "/will fup with him and ** lie with me Rev. $, 20. Prov. 9- 2. " Wifdoni
* hath tilled her beafts, (he hath mingled her wine, "fhe hath alfo furnifhed her Table. TfaL 23, y. I1 Thou prepareft a table for meintheprefence of
•♦mins
•20 The Char after of a Good Commifflonen u mine Enemies. //*, 25. 6, A feaftof fat things; " a feaft of Wines on the Lees, of fat things full of «c Marrow, of Wines on the Lees well refined, Ctnu 4,laft. and 5. \% « Let nay beloved come into his " garden and eat his pleafant Fruits : / am come c* into my Garden, my Sifter, my Spoufe, &c^ Eat «cO Friend, Drink, yea Drink abundantly O Bel ved . Friends Converfe in Prcfence, and Cor • rcfpond in Abfcnce and at a diftance .• Th( Godly Soul cannot endure Abfence oru Diftanc frrm Cod •, for the Light of his Countenance is better than Life : But if it fall at diftance , ir keeps up a correfpondcnce 5 *c In my trouble, / fought £ tleLord, and my cry came b;forc himj even «c into his Ears. O ye Daughters of ]erufdlen>y if «* you fee him whom my Soul loveth, tell him «• / am Sick of Love. When my heart was ovcr- *• whelmed within me, thou kneweft my way, «• From the ends of the earth will / cry unto thee : «< O when (hall I come and appear before God ? Now for a reafon of the obfervation,pray confider ; where (hould a man be, but with his Friend ? Where (hould the Soul be, but where it Subfifts, Lives, Loves, Thrives and does well? Where fliould a man be but at home where he dwclleth ? And where fliould a branch be but in the Vine ? Where (houldLove be but with itsBelovcd? Where a like but with its like ? Where (hould a man be but w!<ere he hath Comfort,liking,and being liked? Where (hould a man be but with his Intereft ? ^ Receiver but with a Giver f Or a Servant Entiuft- cd but about his Matters Bufinds ? Where fliould
Cour«
The Chtrdtler of a Good Cotnmiffioner. fcS
Courteour be but with his Prince ? a man but With his Counfeller ? a per/on invited but at the feaft? and one vifited but waiting upon his freind ?
But how fad is it that men fliould fo far Height as to forfeit , and fo juftly forfeit as to fleight Communion with God ? What lamentations may hereon be written ? or what (hall be taken to ?witneis for this ? J*r. 2, 10, 11, 12, 13, kC Hath 1 cc any of the nations done fuch a thing as this u to forfake their Gods, which yet are no Gods > " but my People hath forfaken me for a thing that <Cr cannot profit. And will a man forfake the fnow rc of Lebanon for the water of the brook / But if yet there be hope, let men be exhorted to coniider of their wayes, by ail the ferious names of intert ft, profeffion, the love of their efpoufals, the memo^ ry of their ferious hours the teftimony of their ex- periences, their appaliug fears, their fi!ent> filenc- ing and filenced convi&ions , tieir unfatisfied defires, and (peaking difappointments giving them darknels for light, a fcorpion for an egg, a Ston for bread, a lie for truth, a cloud for Juno : And finally by the mifery of their defpifed Soules : For what is the Soul deftiture of God ? An exile, wan- dering, wearyed, weighted, wounded, naked, re- proached, ftarved, appaled , fleighted,hopleffi,help- lefs,a broken foul,a loft foul ? PJah 142, 4. 5. " Re- Cf fuge failed me, no man cared for my foul ; / <c cryed unto thee O Lord, / faid , thou art my re* cc fuge and my portion in the Land of the living. CjThis is the reft wherewith they may caufe the C " wi
2,3 The Chfinfter of a Good Commiffioner.
f* weary to reft ; in returning and reft fhall men ct be faved, in quietnefs and confidence they {hall Cc be eftabltfhed. Return unto thy reft O my foul. The 6fth view of this exquifite piece gives us ThePtttern of a Good Ruler. For being the Epilogue and clofe of the bookjt hath a natural and due rela- tion to what goeth before j and bearing the anfwer of a good confcience, cafteth a ftreight refle&ion on the life and a£te of the man ; and being a fuit for reward , hath a neceffary refpecft to the work, which alfo is expreffed Cbap\ 5 , 1 9. Cc Think upon cc me O my God for good, according to all that "/have done for this People : and in this fame "Chap: 14* ver,remember me O my God concern- cc ing this, and wipe not out my good deeds that / " have done for the houfe of my God : and ver, 1% <c remember me O my God concerning this alfo, c< and fpare me according to the greatnefs of thy ix mercy* Many Rulers have done worthily, fome excelling in one thingibme in another ^ yet fearch . Hiftories facred and common 3 you fhall not readily find in one man fo many excellent parts, nor fo compleat a living, practical pattern of a good Ruler. The Ruler would do himfelf a favour, and God,& his People a great good fervice,to pre- ferve the Authentick of this book in his heart, and copy it exadlly in his life and Government. He 5sa great Kings high Commiifionar: and all things infucha per fon being fo great, that his fins can- not be fmall , his care had need be fo much the greater, and he would look to his copy the oftner; Behold then and, coafidcr, and you fee hiw?fike
the
The CaraBerof a Good Comtniffionerl z%
the Sun in the Zodiack , perfe<ftng. his courfe through all the fignes of a ruleing Luminary.
i . He is xealoufly and eminently Godly,a burn- ing and Alining light, breathing at once a living compend of faith and obedience, Law and Gofpel: For, faith laying hold on Gods Covenant, and obe- dience to the firft and great Commandment of love, which is the fulfilling of theLaw,are both an- gled and pointed in this one word My GW: a man much in meditation, given to Prayer, Duties of fo ftri<3; affinity, that in Scripture the one paffeth for the other: a man,the multitude and weight of vvhofe employments awakeneth and quickeneth his devotion : fuch a riddle is Religion that out of the Eater it can bring meat,and fweet out of the ftrong-, but he that would unfold it muft plow with Sam- fons heifer and be truely Godly. Lo every z& of the Goyernour fhut up with Prayer.In the difcharge of his employment and exercife of hisGoverninent, he looks to God for direction, for be did all things as wai found written in the Law ; for help in his addrefs to the King, he Prayed to the God of Heaven £ for his reward, remember me O my God for good* And therefore he was neither partial nor indifferent in the Law, but zealoufly he purfued good.and per- fected evil, and that in all whatfoever : neither is his Religion reclufe,in the large as cold as calm* and full as dark as cold,fhaddows of fruitlefs, lazie, lifelefs, cowardly contemplation, but goeth abroad into free, generous, 2ealous, and Heroick a&ing, retaining the height of fpirituality in themidft of fecularity5refcmbling therein the Archetype Ruler, C i who
2 4 Tbe Chdrdfter of a good Commijfio U r.
■who in moft perfeft reft Ruleth all things, and moveth all,himfelf unmoved. It is below the God- ly Ruler to befwayed and abufed either by his own Luft and intereft, or example of others: Chap: 5*. 14,15-. « / and my brethren have not eaten the " bread of the Governour: but the former Go- tP vernoursthat had been before me were charge- Cs able to the People, and had taken of them bread "and wine, befidcfourty (hekels of filver, yea c- iC ven the'r fervants bare Rule over the People : *c but fo did not I, becaufe of the fear of God. The fear of God is tbe Star that guides the good Ruler iSdm.13,% «c He that ruleth over men muft <c be juft, ruling in the fear of God. /f Religious pretences be made helps to policy, how much bet- ter muft be itfelf in reality ? And let politick pre- tenders beware of their fate and folly who taught others to be Captains to their own ruine, that they teach not others to be Politicians to the ex pence of the teacher, when he is fervedwith his own meafure. Yet as toftiun the bafenefs of Hypccrify a man needs not run to the wickednefs of avowed profanity, fo can he not pafs from the one to the other but over the fair neck of Chriftianity, with greater infolency of impiety then the outrageoufly barbarous Tulita drove her chariot over the belly of iier Murdered Father. Lev*. L/£. 1.
2. The good Ruler is a " Reformer, a repairer <; of breaches, a reftorer of paths to dwell in : and It is but a faint encouragment andadefperat com* plementtoa good Ruler /fay 3,6, <c Be thou our ;« Ruler, and Jet this ruine be under thy hand :
Nor
The Character of a Goad Commiffloner^ x y
Nor en he love to have it recorded, that in his dayes fuch evils prevailed imreformed: it was «c when there was no King in /frael that every man " did what was right in his own eyes. If the health c<- of the People be not recovered,it fayeth there is "no Phyfician there Jer: 8,22. But a good Ruler <c fcattereth the wicked and bringeth the wheel * over them ; and he may fay with David Tfak 75s 3. c< The earth and all the inhabitants thereof c< are diffolved, / bear up the pillars of it: he is /8j*nAstis,0*0-j? t* ;\#* name and thing , a fefeph the Ston of /frael. Such a one was Mofes the Law-giv - er,fuch was fofua his fuv'ceffor, (uch were the fudges ok Ijrae'i fuch was iamuel> fuch were all the good Kings of ]udah? fuch was Ez.ro, the Scribe , and fuch was Nehemtah the Tw (hatha, an eminent Re- former of Religion and ftate,of Church and King- dom. For Religion : in general, Gods Holy Com- mandments were broken by all ranks of perfons; prophanity and iniquity prevailed and abounded, that is folemnly confeffed and amended Chapters i.&. 9. 7h particular, oppreffio'n reigned, that is quaftied Chap: 5. and the People relieved ; falfe Prophets were hired by the enemy, and bribed to compliance to weaken the Rulers hands and hinder the work of Reformation, they are difcovered and marked Chat: 6. The ordinary worihip of God, and his Solemn Feafts were difufed^thefearereftor- ed (h: 8. For advancing and eftablifhing the whole Reformation a Solemn Faft is kept eh: 9. and 3 Covenant fubferibed eh. 10. The Holy Seed had mingled thcwfelves and matched with ftrangers, C 3 Peop^
3.6 The Character of a Good Commffiontt,
People of heathen abominations , they feparate themfeives, and that is amended ML The offer* ings of the Lord were neglected, thefe are renewed ibid: The Sabbaths were horribly prophai}ed;That ■is.ftridHy and with certification difcharged, and they not fuffered to lodge about the walls Chat?: 10,31, and 13, 1^, and foreward. The fervice .of God was negle&ed by non-refidence of the Pricfts through calamity and want , that alfo is helped Chap. io5 1 1, 12, 1 3*ver,ia. The orders and fervices otthePreifts and Levits were confufed ; thefe are cleared, and they fet to their charges as appointed by David Chap\ 7. 63, 12.45. and 1 3, 30 Strangers uncircumcifed had entred and defiled the Congregation of the Lord> thefe are removed chap: 1 3, 3, Profane Perfons of the Princes of the.heath- en had lodgings in the Lords houfe, they are ex- pelled and the Chambers cleanfed Chap, 1 3. 8. 9.. Some of the chief of the Preifts had defiled the Co- venant of the Preifthood by ftrange wives, they are branded, and that alfo is amended. For the State: "the city the place of their Fathers fepulchreslay " wafte, and the gates thereof were confumed with fire: Firft thefe are repaired. The people and their work are ftrongly oppofed and fore reproach- ed, they are vindicated and their hands firengthen- cd Chap* 2, 4, When the City is built it is not man- ned, therefore inhabitants and defendants are ap- pointed Chap. 11. The People fuffer fore by mor- gage, the great fin of the opprcffors belonging to the former head,and calamity of the opprefled per- taining to this part 5 that is redrefled Chapt 5. Open
and
The Cbdrtfter of a Good Conmiffioner. %y
and fecret enemies correfpond and plot againft the work and the Ruler, thefe are difcovertd and difc appointed Chap. 6+ They arc in great reproach and diftrefs $ God is fought and means are ufed CAdp.4 and 6* They are poor> husbandry and trafhek is pra&ifed, only the Sabbaths work and markets are difcharged * Oppreflion is born down, and the People relieved of publick burdens \ 2W- hemtah the Governour and his brethren neither ex- acted the bread of the Governour, nor bought Land, nor refufed to work as others. O for iucb Rulers to a nation fcattered and peeled, a nation metted out and troden down, whofe land is fpoiledJF If ay 18, x. Our Rulers, if they had a mind, have a fair occafion for fobs Gloriation Chap. 29. 13 . Ci The bleffing of him that was ready to perifh came c< upon me &c. In this time are great decayes, de- flations, abufes, and «nfufferable corruptions j let it not bethought an Error proceeding from the Ruler. And here People would be warned to en- encourage and comply with Reforming Rulers* not, as they were in Hezefadbs and ]ofiahs times, inveterate , incureable and obftinate in their cor- ruptions, left they hear that, Boj. 10, 5, 4. "A " King can do them no good, becaufe they feared ,c not the Lord, and fpake words fwearing falfly Cc in making a Covenant. But this pertaineth to the Ruler, cc That whatfoever is commandedby *c the God of Heaven, be diligently done for the if houfe of the God of Heaven,left there be wrath u againft the realm of the King and his SonsEurd*?-* a3*And"that Judgment run like a river,and righ- C 4 teoufaels
2.$ The Character of a Good Commiffioner.
<; teoufnefs like a mighty ftream : That he take his pattern from the tyoe5and Antitype, v* ho alfo is the Archetype Ruler P/4/. Jl. So frail there be abund- ance of price $ and aljo %n ]udah things fhak^o well. ?, The good Ruler hath a natural , Fatherly and tender care ol the People* Thus its Ifaid Ifay 49. 1^ Km^sfhali be nurfing Fathers. And in ffrael tney were wont to mourn for good Rulers with this expreffion, ab my brother fer\ 2*5 18. Yea he tsthi breath of our no fir Us* Lament. 4> 20- by whom in the publick body " we lead a quiet life and «c peaceable in all Godlinefs and honelty 1 Tim. 2. 2. Me is pater f atna & parens Reip. Nor can I fee wnat fhould have moved thole diffembling Empe- lours, who infemblancerefufed th@ t "1c of Lord, to make fo jiice of tic endearing name of Father of tbeCountrey, but fimply the confeience that they did as little deferve the name as they defigned the thing. Butfurelyj as a Rich man will never want an heir? a good Ruler can never want Children * nor needs he fear Comabs fate, Write ye this man C>l4lefs: for if he have the heart of a Father , he fliall have t he nam th t !s better than fons and daughters. We rind not chac N-hemiah was marryed , yet his name flouriiheth in th? records of his eminent fer- vices , more than if his line had continued uninter- rupted to this day, c< The righteous ihall be had «c- in everlaftmg remembrance. Font things are pro- per to.the care of a Father : Affe&ion, lnftru&ion, Correction, ^nd. ProviGoa : all which ate evident in Nehemiab the Governors. Great is his dffeftion jPNf? lf $ 4> And k™ Sadly taketh he on for the
The Charafter af a Cjood Commi(fiomr. 29
reproach and affli&ion of his brethren ? « he fat *< down and weept and mourned certain dayes,and <c fafted and Prayed before the God of Heaven. Pe cannot digeft their grief Chtpi 8. 9, 10. When t< e People We^pt, he laid , <c Go your way, eat c'fat., and drink thefweet.and fend portim Cc them for whom nothing is prepared, fbi «c day is holy, neither be ye fad for the joy c f 1 f- e c* Lord is your ftrcngth. For Ihtrutiton, he cmicth the Priefts read to them the book of the Lax*/ ci JMofis; ctSo they read in the book, in the Law CrofGoddiftin6tly, end gave the fenfe, and cauf- <c ed them to undcrftand the reading ibid. 8, ver. Nor is he wanting in coneffion chap, 5% 7. "I re- " buked th: Nobles and the Rulers 5 and chap. 15, "25. I contended with them, and curfed them, " and f mot certain of thern.and pluckt oft their hair: and in the 1 1, v. ibid. *' I contended with the Ru, lers; and in the 17. v, again, tC I contended with «c the Nobles of Judah 5 and xr? v,then I teftified tCagainft them> and faied unto them, why lodge *" ye about the wall ? If ye do fo again I will lay <c hands on you. And in the matter of Provifwn, he was of the mind of the ApoftJe c* That Chil- " dren ought not to lay up for rheir Parents, but " the Parents for the Children; he will not be <c chargeable to the People, nor take the bread of c' the Governour , nor buy Land y but keeps a large Table 'cfor a hundred and fifty of the jews cc and Rulers, befide ftrangers* And that no man may think this was a frolick, or an ambitious, An- gular, popular, humour, v, 15, he afferteth ex-
prefly
3© The Chdrdfler of d Good Commijfioner.
prcfljr, "that this he did, bccaufe of the fear of c« God * and refolvech it into this reafon* that he " would not be chargeable to the People : And thus I take the account of the matter, That to be chargeable to a poor exhaufted People confifteth not with the fear of God, nor with the fatherly heart of a good Ruler. In fine, the Ruler fhould remember, that Subjection hrft founded in a Son is ultimatly refounded in the Commandment, //<?- mur thy Father.
4. The good Ruler is a perfon well informed and throughly acquainted with the condition of his People. Such was Nehemub. And firfr, Some things fall under his own eye and obfervation : fuch as the prophanation of the Sabbath, and the marriages with Grangers, in this fame Chip. /[*& ( layes he ) &c. A Ruler can be nought the lefs a Judge that he is a Witnefs. AJdttb. 16. 6$* What further need have we of WitRefles ? behold now ye hsvebcd'di was proof fufficient, if the endite* ment had been relevant. It were good in the firft place, that Rulers would fupprefs the enormities whereof themfelves are Witnefles. Hiftories tell us of many famous Pcrfons, who would go through their dominions incognito or in diguife, to get in- formation* Our ]dmes the fifth is known to have been much of this humour i and a pitty it is, that his methods and pratticjues of information were not committed to more clear and faithful records than dark and flippery tradition, Cbdp$ 2, iz9Ne- hemub goeth out by night to view the wall8 The ancient Hieroglyphicks , which painted Rulers
blind j
The Cbdrdftcr of* Good Commijfioner. 31
blind, may here come under corredtion ^ for h^ that hath not eyes and ears of his own can neither fee nor hear with another mans, as is commonly faid to be the cafe of Rulers- Other tilings the Ttrfhatha underftands by information of others : And here the good Ruler will feek information Chdp 1. z. ver. And this proceeds from his forefaid affc£Hon •, or otherways he rciedls not informati- on, and that either by complaint, as in the cafe of the morgage y cbap» Orfimple hiftorical relation, as the condition otfcmfulem and the people Chap. i, 2, 3. and the fault of Eh* ■// in giving Tobiah % chamber in the houfe of the Lord chap^ ig. 7. And the withholding of tuePrkfts portion ver.io. It is the part of all good Subje&s, in their fe-eral Stations, to give, and the part of the good Ruler to feek and take information of evils and diiordcrs in the Peoples condition or manners. Princes fhould have long ears. I'baroJjs Princes faid, knowefi thou not that Egypt is dejirojed ? /f he knew not, they could tell him it. But fometimes* \norv not is one •/with care not^ and then comes the queftion of the difciples, " matter careft thou not that we perifh ? and Prov. 24-. 1 2. would be remembred : K if thou " fayeft, behold, ,, we knew it not : doth not he Cc that pondereth the heart confider it ? and he that M keepeth thy Soul, doth not he know it ? and *c fhall not he render to every man according to his " works ? Foreign intelligence is iieeefTary of the counfels and motions of enemies : and T^themUb is not wanting in that either -, yet take it apart from homeward information and acquaintance with |
our
3 l The ChurdQer of a Good Commijfioner.
our own condition, it is but fons fapere, and none of thegreateft.wifdom: for what is the difference betwixt a man out of his wits, and him whofe wits are without him ? What can a Ju^ge fay to Na caufe, or a Phyfician to a difeafe without infor- mation ? And what can a Ruler do for a People, imlelshebe throughly acquainted with their con- dition ? , N
5 . The good Ruler is a homely, condefcending, converhb.c, and aecefliblc perfon. This necdTarly maketh way for the former in pradtife, and tollow- eth from it m reafon. Chip* 1.2. H*n*f>i and arid the men of \udab got accefs to and audience of jNrhemuh. cbaj . 4, z 2. he tali eth with the People^ yea he hears the complaints of the l\opleand their wives that ^-ere oppreffed chap 5 1. to 6. And c ■ * 7 J.God pu:s it in his heart to gather theNobles and rhe Rulers, and the People, chips, 4, 14. and 8,9. lie encouraged and comfqrteth rhe People, and/<y- tthto them &c chap, j 3, 7, When he came to yrkk falem he underftood what there was done : and how but by cohverfe ? els might he as'well have underftood elswhcre. Yea v. 15, he condefcends to be a perfonal reprover ofrhofe of the people wrhona he faw profaneing the Sabbath 5 and likwiie of the merchants vu. and of thefe v. 25*. who had tranf- grefied by ftrar.ge marriages. Nor is all this po- pularity , but real duty, which obligeth Rulers by many commands in Scr-ijpture, to hearken the com- paint and hearthe caufe 01 the poor and needy.Hence If&es complaint 59, 14- " that Judgement is tum- « ed away backward, and jullice flandeth afar off;
« that?
The Char after of 4 (jood Commijfioner $ 5
to that truth is fallen in thaitreet, and equity can- ►c not enter; it can have no accefe to, nor hearing 3f the Ruler. An unacceffible Ruler is a Luminary ecclipfed : The intercepting of the foveraign's beams from fhedding their benigne influence up- on the Subje&s and precluding the Subjed from accefs to receive them,are by fo far more fatal than themoft difmal eeclipfes^thefe but conje&urally and contingently portend, tHefe neceffarly and effectu- ally produce and unavoidably infer the fall of a Ru- ler •, and really undo the Irince whatever they pre- tend for the perfon, and leave lim, like a defeated Trojan with his royal blood to fliift for a Kingdom, befide the wrong done to the Feople. /f any fhould invert the decree Dan. 6^j. and eftablifh it with this alteration,that any man may freely ask pe- titions of any God or man,fave of the King^it would be large asunpolitick as the other is ungodly In fuch cafe Esthers refolution muft carry it : " Behold " /goe in to the King, which is not according to ? Law, andif/perith /perifh. A reclule Prnce isfo abfurd and inconfiftent, thztChxUes the fifth difponed his Crowns before he took himfelf to the Cloifter : Nor fhould ought but defpair make a Monk of a Ruler. / underftand not the myftery of (jyges, how a man can fee unfeen; nqr what but amiferable vanity can movefbme great Princes of the Eaft to fliut themfelves up inCanopyes; but all the World knows what all the World thinks of Achilla with his diftaff, and Sardanapaks in his Gynxceum and Tibertus in his retreat at Capre*. |ctBut he that ruteth over men muft bejuft, rui- ning
34 The Chdaafler ofd Cjood Gomnuffioner.
«c ing in the fear of God ; and is as the light of the "morning when the Sun rifeth, even a morning c< without clouds, as the tender grafs fpringing " out of the earth by clear fliineing after rain. iSdm. 2.51 4. His countenance and influence miift reach,to viiit and refrefti the loweft of his People, That homely and acccffible Prince fames the fifths called The Can's Km^of Scotland, really was • and was reputed the braveft Prince in his time.
6. If he be a Nehemuh^ a Commiffioner deput- edbya foveraign Ruler, he muft be, as diligent toger, fo faithful to give true and fall information of the Peoples condition to his Matter, and effectu- ally to interpofe for his help, and to enlarge the indulgence of his Royal Conceffions to the outmoft. Thus Nehemuh told the Kin^ all that was told him o£Jeni{*lem and his People cbdp. z, 3. and that in fadnefs : and fought a commiffion for help and reparation v, 5*. and fore ward * which he (hewed to the Governours beyond the river v, 9. And executed to the full extent throughout the whole Book. In the 4 and 6 v. of the 2 chap. His re- queft and the Kings grant was only that he might build ferujdlem : and we fee in the progrefs of the work, and fequeleof the Hiftory, how amply he prosecutes that Commiffion to the largeft extent of its virtual comprehenfion: for he not only builds, but beautifyes, not only beautifyes, but fortifyes; not only repaires but reformes Jerufdem^ and yet exceedeth not his commiffion : for when all this is done 'ferufalem is but ferufdlem^ beauti\ul for fitu<r in* : d city that is comfdft together \ whether t^(
tnhtr
^r
The Character of a (jood Gommifftoner. 35
'ribesgo up^ the tribes of the Lord unto the tefhmonj vf lfrtel, to give thanks unto the name of the Lord: for there arefetthrons of Judgement* the throns of the houfe o/David Pfal 48, 2. and 122, 3, 4, j. And David by a figure tuiderftood nolefsin hisferious petiti- on ?fal\ 51, 18. 'Do good in thy good Vleajure unto Zion : build thou the walls of] erufalem } where onfc part helpeth to clear another ; to build her walls is figurativly , to do her good properly j and to do her good in propriety, is in the figure to build her walls 3 and Ffal. 122, 7 He calleth it more exprefly feace and pro/ferity. The Ruler that is thus minded may refolve with Nehemtah^ to meet withfcom, calumny, oppofition , and, which is ordinary, malicious challenges of {edition , and accufations of rebellion; but affe£Uon to the work, adherence to his CommiGTton, the gallantry of his Perfon, Prayer to and confidence in the God of Heaven bear him out againft and over all thefe : chap. 2. 20. " I faid unto them, The God of f c heaven he will profper us, therefore we his fer- " vants will rife and build ; chap, d, 9. Now there- fore O God ftrengthen my hands; and 11, v. I " faid , ftiould fuch a man as I flee ? and who is " there that being as I am would go into the tem- c< pie to fave his life? /will not go in. How chief- ly neceffary is this good part in a deputed Ruler, where the nation to their great lofs wants the de- iircable influence of their Gracious Princes pre- fence ?
7. The good Ruler is Governed by Juftice and the Law of God, in the whole exercife of his Go- vern-
2,6 The Charafler of 4 Good Conmifjioner.
vernment z Saw. 2.3, 3. He mufi be ;»(?. Before there were Kings in /frael, it was appointed Dent. *7> i8> 19. That the Kmgjhould have 4 copy of the law which he Jhould read , and keept> A**d do ^ even all the words and ftatutes. This was Davids ftudy tffal 119. throughout. This was the care of the good reforming Kings of ]udah9 chiefly Ht^ehah and jofiah j this was the practife of Ezra the fcribe, and Nebemtab the Tirfcatba. According to the law he hates and refraines from oppreffionhimfeU, and reftraines it in others : According to the law he or- ders the Genealogies of the Priefts, and appoints their offices and portions : According to the Law he restores the ordinary and extraordinary publick iT~or!hip, and Solemn Feafts. According to the Law he reformesthe abufe of marriage with Gran- gers* According to the Law , and pra&ife of good Rulers in former times, he fubfcrives a Co- venant for Reformation. According to the Law he fanctihes the Temple, and cleanfes it from the a- boroination of heathen ufurpation, and profanati- tionof ftrangers. According to the Law, he di- chargeth the profanation, and en/oyneth ftri&ly the jfandtification of the Sabbath. This is that which maketh the difference betwixt a good Ruler and a Tyrant. But every meafure is not the ftandard; and humane Laws have too much of the man to be perfect, and not fo much of the Pope as to be in- infallible. Other Laws are but Ruled Rules ; hut the Law of God is the Ruling pattern Pfal.ifyj. The Law of the Lord is $erfe&9 and his tefltmony is fure. In a time of Reftitution, even Laws' may
foffej
The CharaBet of 4 Good Cmmiffimer* §f
iffer a Reformation : That which hath been may e ; and a Refciffory Ad is not impofliblc. But truxerxes his decree muft ftand immovable E^ra fa$. Ct Whatsoever is commanded by the God ; of Heaven, let it be diligently done for the houfe
of the God Heaven : With this $ntsmat$on9 left • there be wrath. Mofes was faithful in all the
houfe of God, as a fervant, but Jefus Chrift ; as a foil * and the Ifles (hall wait for his Laws fay 42. 4. *c A voice came from Heaven faying, I This is my beloved Soa , hear ye him. Be wife c ye Kings, be inftru&ed ye judges ct the earth; ' kifs the Son. Pf.%9 ix. The Ruler ought to be a iving Law, and to remember the noble faying of 7afar to the %oman Senate, In maxim a fo* tuna mint- na Itcentiaeil * which is true, as he there reckon-;; *th,in as far as the faults of Rulers being more no- :our, are otherwayes alio aggravated abeve the :ran{greffions of others. But herewith confider rhe Law being the mind of the Ruler 9 a lawleft Huler, as a fclf-contradi<3:er,maketh himtelt a tranf- greffor: If the Law be evil, why dicTheinakc it? if it be good, then why ihould he break it ?
8, The good Ruler is a Wife peribn. It is wi£ dom that faith Prov. 8. 15, 16. £> me Kings reign and Princes decree Juftce : hy me Princes Rule , and Nobles^ even all the judges of 'the earth. You have heard of the wifdom of Solomon : and 'David his Father was as an Angel of Cod dtfcemtngGood andEvil: And who wifer than Daniel} Happy Gomroon- wealth where either wife men reign , or Kings Study wifdom. Six Things in morality and Divi- D nity
38 The CbitdHer of 4 Good Commjponer.
nity, in Reafon and Scripture contribut to wifdom* Knwleage , Vnderftandmg , Invention , Councel% Judgment* zndTrudence: which, howbeit becaufe of their affinity and mutual concurrence , they be often ufed promifcuoufly -, yet, having naturally their diftind: proprieties, I (hall indeavour, as /can, to mar/hall them in their due order, efpecially as required in the Ruler. 1. Knowleage taketh up things fimply and hiftorically as they are or appear, and hath its treafure chiefly in the Memory : it is purchafed and preferved either by obfervation and experience, for <c a wife mans eyes are in his head: or by reading j ^ Ahdfuerus czukd read theChroni- *ccles;and l^a/f/ underftood byBooks.Thc Eook and play are the two things that take up Children: if the Latter be not below the Ruler, furely he is not above the former:he who will not be as a Child at Book, may happily prove fuch indeed in coun- fell $ and he who will not be (erious in Ludo% may readily Ludere tn re [eru9 We know what ac- count Alexander had , and what ufe he made of the worWs of Homer 9 /fuppofc moft of the Hifto *y then extant. And in all ages and places where Letters were received, what a price ! ave Princes put upon learned men and Libraryes ? How great Hiftorians were the braveft Emperours f Or els knowledge is got by tradition and information o^ others * before books were ufed, or weere they ivcre not known, We have beard mtb our ear s^ an* our fathers have told us was the Hiftory pradtafcd, /fuppofe Hiftory was not much known to oui Nation in the dayes oi OW<fo/ , yet we find hiir
d4f
The CbdrnSer of 4 Good Commijfiotttr* 3 9
tUfcourfe to his People of the Noble a&s of their anceftors, as exadly as if he had been reading a Le&ure of Hiftory. 2. VnderfUnaw^ lodged high- er in the upper room cf the fpcculative Judge* ment, and reaching deeper, difcovereth things in their original, and taketh them up in their caufes, and how they are. Simple knowledge without underftanding is like thofc of whom we read in Mdttb.ii% 1$. " That feeing they fee not, and "hearing they hear not,neitbcr do they undcrftand; One faith well, /t is a good Memory that remem- bers a thing and the reafon thereof: / add* it is a good knowledge that knoweth a thing and the caufes thereof*, felix qui fotutt &c, Are there in a land abufes and corruptions ? are their decays and deflations ? here isthewifdom of the Ruler, fe- rioufly to confider « for what the land periftieth, <c and is burnt upas a wildernefi ]er, 9, i& And if he be as willing as concerned to know, the next verfc will refolve him •, " becaufe they have i orfaken iC my Law, which / fet before them, and have not cc obeyed my voice , neither walked therein, but c< have walked after the imagination of their own cc heart Scc.The Pkupns when they were affli&ed, upon inquiry found, that it was not a chance, but the hand of God that affli&ed them , for his Ark which they held captive 1 Satn.6 And Pharaoh to his coft was taught underftanding, becaufe he would not let the People goe to fervc the Lord. Genefi 20. 5 and 18 ./ifrjftfj^King of Gerar was raught to underltand the caufc of the barrennefs of hishoufe* for that he had taken a mans wife.The fame is (hew* D z ed
40 The Char after of a Cood Commiffioner. .
cd by Jiofea chap) 4.10. They /hall commit Wbtrdom and (hdll not tncreaje. In a word, whatfoever plague, whatfoever fore is upon a People5it fprings fromSin, the formal caufe of corruptions, and meritorious of affli&iones and defolations. The Crown is fallen from our bead ; n>o unto us for we have finned. 3 . Invention >oi great affinity with underftanding -5 this refolving ef - e&s into their caufes,and that producing effeds from their caufesjikea LatincVerfion of a Hebrew line or fentence,rendering foreward what was read back* ward. This isfeeded by obfervation, and conceived by Imagination : It's ifTues,if weaker and tender are called fancys^if mafculine and ftronger,Engincs and witty inventions. The Ruler muft be an inventer of fit means to reform the abufes, remove the mi- fery, further and fettle the good and wellfare of his People: Such as Nehemiah chap. *1, 5. acknow- ledged that God put into for heart for peopling and manning of ferufalem : and fuch as his appointing the Priefts and Levits in their offices for the fervice of God , and inftrti&ion of the People : his caufing fhut the gates ordinarly with the Sun-fet, for defence of the City , and fooner before the Sabbath5for its fandtification : and that of not eat- ing the bread of the Governour , for the eafe of the People : his caufing reftore their Lands mor- gaged by oppreffion: his making a Covenant, .and entring the People into acurfe with their own content , for advancing reformation. O that that Wi\dom , h which Km^ Reign , wOuld teach them the knowledge of fuch witty mventtons ! 4. Counfei is an affembly of the witts for advice, and
for
the Chdr after of a Good Commijftoner. 41
for the exercife and tryal of inventions, that it may be known what is good, or what is bettcr,and what f/rael ou$ht to do. chap J, 7% / consulted mth my felf (faith Nehemub ) and I rebuked the nobles and the Rulers: and Ifet a great AJfembly agawft them, I appointed a high Com million for bearing down of oppreffion : and that was amongft the reft of his Noble Inventions. j.Judejnent is the Chair-man and Umpire of Counfel,determining,approving,and[ preferring fentences, as bad or good, good or bet- ter: and refting in one thing, as a cjofe of the mat- ter } Abfalom fayeth, g$ ve counfel among you $ they fay, the coun/el of Jihithofhel ugood^but the counfel of Hujhai th* Atehite is better ; For the freat Counfel* er had appointed the one to defeat the other : Counfel is good but determination is necteffar : els he wl^o hath much, is no better than he who hath nothing to fay in a matter : and wavering in coun- fel proves but Wcaknefs of Judgment. Confutati- on fhould end inRefolution, and Resolution in Ex- ecution ( as we fee in Nehemiah ) for that whereof we are fpeaking is the practical judgment. /<. Trndence that wife and Religious Matron , who with the gravity of her countenance putteth to fhame and filence the folly of Athefm, and infolen- cy of impiety, in her whole carriage keepeth fuch a mdafure and decency as courteth into her devo- tion all that is worlhipped : Nullum numun abefl fi fit Prudentta •, and guideth her affaires with fuch nighdifcretion , that by Scripture and Reafon, Di- vines and Philosophers (he is defervedly preferred to the Government of Manners ,and intrufted with D 3 the
4»x The Character of a Good Commiffioner.
thebalhneeaiid ftandard of vertues , which in all things keep that razzhxttquamvir prudens determi- ndvenr. She relieveth man of the great mifery that lyeth upon him, teaching him to kjnow both time and purpofe : for to every thing there is a feafon^ and 4 time to every pwpufe under Heaven. She io ntteth* refolutions to the exigent of occafions,as raaketh them both fafe and feafonable, decent and effectu- al. She forcfeeth the evil and avoideth it, and taketh the good in its (eafon : fhe faveth a man the ex pence ofApologies,and Ihamc of nonputaram. And thus Nehemuuo was wile to know the Counfels of his enemies, and conceal his own purpofes till the opportunity. And this is the Rulers prudence, neither to let the evil approach him, nor the good efcape him -, nor ought he to fay to the People, come a^atn another time, when it is m the power of bis hand to do them good, left hind- bald occafionflip him, and his power perifti with the opportunity. X Chron. Ii« 32. The Children of IJachar were men that had under fandmg of the times, to know what Ifrael ought to do. Tempus no fee was the faying of fitttctir of Mitylehd , reckoned the fir ft of the Greek, f*g*s- To day if ye will hear his voice, is the faying of the only wife God : and , O that thou had(l known, even thou in this thy day ! Was the wi(b and Lamentation of theconlubftantialWifdomof God, Be wife norv therefore Oye Kings : be inputt* edye Judges of the earh TfaL 1, IO,
9. The good Ruler is a perfon of courage and valour, a gallant Perfon. In this Nehemiah v.asE- nnnent.This is the main and only thing fo much in-
culcat
The Cbara&er of a Good Commiffioner. 45
culcat by Mofts upon Jofhuah his fucceflbr, Jofi. f< Only be thou Strong and very courteous, Thisjoyn- cd with the former makfth Lonjilio & *nmts a noble device for a Ruler ; and he who is born with thofe inducments hath a horofcope more pro- gnpfticative of advancement, than he wl o is born under the mod Regnant Planets. The Gallantry of theRuler is evidenced in a rcfolute and inflexible obfervance of all Gcds Holy Commandments, maugre all oppofition of his rwn luft and corrupti- on : He that is flow to anger is better than the tntchty^ and he that ruteth htsfptut than he that tnkfth a Utyi Or of the example and infinuations of others, or the (corn , and threats » and plots of enemies, or the eminent degree of tranfgreflors. If morality and righteoufnefs be the true meafure of Gallantry, furely the World hath many baftard ridiculous Gallants, who dare do any thing but what is right and Godly. But the courage of Nehemtah appear- ed! particularly. 1. In his addrefs to the King in behalf of his City that was defolate , and his People that were in reproach and affli&iom It is no left unpardonable a reflexion upon toe Juftice and Royal goodnefs of a King, to be diffident in requefting of him what isjuft, than to dare to ask unjuftly. Nehemuh when he is bid ask, all his asking is for Jrrpj alem chap. 2.6,7. 2* *n ^at ^c can fuftain the greif , difpleafure , and fcorn of malicious heathen enemies for the work ©f Re- formation Ibid. lOj^k 3# Inth.t he dareatcheive fo defperat like a waR as was the repairing of }/- TufaUms fo vaft deflations, v. 17, 4. In his un- D 4. con-
44 The Cbtrtfter of 4 Good Commiffioner.
conquered faich and confidence of Gods afliftance* 20. v« be was slrongiu the Lord, And tn the power of hit might. 5. In the atcheivment of a double employment, building and fighting* Chap. 4, 17. A coward may build a City in peace,and a flugard may defend himfelfin a ftrong City •, but a Wor- thy only can build with one hand and fight with the other. 6. In his rebuking the Nobles and the Rulers for their opnreflion, cbspj.?. An a£l of native gallantry , and an example for all that deferve to be in eminency j the matter of Holy fobs donation chaf. 3 r. 54. Did I fear 4 oreat multitude , or did the contempt of families, terrify me^ that / kept Jilence}j.h\ his rare generofity refufing,^* €4u[e of the fear ofGod,to eat the bread of the Cjovernour^ or to bow to the example of thofe that had been before him , who had been chargeable to the People. The good Ruler dare be fmgular in vertue, and accounts it his honour,not to take evil, but to give good example* What an unexcufable incongruity is it for a man who ftiould be examplary to others in good, to fubmit to evil example ? And it is the voice of Roman gallantry, dijeant alii potius noflro exemplo recle facet e , tjuam nos illorum peccare. 8. . In his inexorable refiftance, even to the ffth time, of his enemies treacherous pretences for accom- modation, with a defign to do him railchief: 6. ebap. wherein is no left manifeft his Angular wifdom.
10. The good Ruler is a vigilant , a&ive, and diligent perfon. We find Nehemiah in continual morion, acting himfeif, and exciting others in
■heir
The Car after of a Good Commiffioner, 4$
their refpe£Hve orders, like a great Superior Orb winding the Inferior in their fubordinate courfes. For it is the infeparable, undenyable right of Su- premacy, to take infpc&ion of all, and put every one to his proper duty. And as the Superior Orb moves not iyrametrically in the place of the Infe- rior, but moves in its place concentrically : Juft fo is the cafe ofthc Ruler. The flothful and foft Ruler is one upon the matter ; and if there be any odds, a waking living Dog is better than a fleep- ing dead Lyon, It was Nehewiab's Honour, that neither the People , nor his own fcrvants , nor the Princes and Rulers could be evil without a wit- nefs, as they were not good without an example. Whence.
1 1. The good Ruler is a perfon of an examplary converfation : altos quod monet tffe facte hepra£Hf- eth the fame, that he commandeth : by a leading example he goeth out and in before the People : he WAlketh with a perfeft heart mtkm Ins houfe. The World is Ruled by example. A good life is as neceflar as good Laws in a Ruler \ and an evil example more hurtfull than evil Laws : for that a pernicious Law may quickly be repealed ; but baa example is not eafily reformed. Laws govern- ed by righteoufnefs , and a life ordered by Law maketh the perfeft Ruler. Thus we fee Nehetmah examplary in Religion, in refraining and reftrain- ing oppreilion, in wifdom, courage, vigilancy,and all the forementioned vertues : and this he hath left as a pattern to Rulers.
12. The good Ruler is a conftant perfon , pcrfe-
verin£
4- 6 The ChdrdSer of* Good Commiffioner.
vering and abounding in well doing :hc is fiedftfl* unmovcdble> abounding dtodyes m the werl^ ofthe Lod> knowing thdt his labour it not in vdin in the Lord. Thus we fee Nehemidh beginning with good defigns and intentions, going on with gallant interprifes and good actions , and ending conformably with a good co;ifcience , and Glorious expe 6fcation in the laft a it of iiis appearance: Remember me O my Cod for (ood* He remembreth that better is the end of 4 t'nn^ thdn the beginning thereof^ dnd thdt he wh* wduretb to toe end jhdll be jdved \ *ncL thdt he is crowned who fn iveth Uw fully A^d therefore fo runneth th&t he mdy obtain. He knoweth Ez.ek> l8 24.. Whtnthe righteous tnrneth awa\ fromkts righteoufnefs, dnd committeth iniquity^ dnd doeth According to dllthe abominations thdt the wicked nun doeth^ he jhdll net live : dtlhh right eoufne(s thdt he hdth done fhdll not be mentioned, m his trefpdfs thdt he hdth trejpajfed, dnd in hisfin^ thdt he hdth Jinnedy in them fhdll he die* He knows the quinquennium T^etomt^ and the mif- giving pretences and appearances of ^ibmus and others : and he is better at quaint with Scripture than to be ignorant ofthe ApoiUcy,ingratitude,and fate of )od/h 2 Chron. 24-. Whereby is manifeft that this observation is large as ufeful as true concern- ing the Ruler. "But the pdth of the fufi is ds the fhintng liqht which grorvetb brighter dnd brighter unto the noon-tide ofthe day. And fuch a one is the good Ruler,
Now from this iiluftrat Chara&er fhine forth in fo many bright beams 1. TheOriginal52,Dignity, 3, Duty, 4. Neceflitys 5;. Ufcfulnefe, and 6. Ra- rity
The Chdrdfter ofd Good Commijfioner. 47
rity of the good Ruler , All which ( fo rich a piece is Scripture) may be eafily deduced from one fen- tence of Pfal 8x 6, / hdve [did, ye dre gods> and dll of you are Children of the moft high. And be* caufe / know that both is evil manners, to come rafhly into, *n£ go bdfittyfrom the prejenceof* Ruler : /(hall for a falutationfhut up my view with this feafonable exhortation: That in this Atheitticai age, the Ruler would do his Author the Honour, hiinfelfthepleafure, and a difcontented,unbeliev- ing World the favour, to (hew forth fo much of God in his perfon and administrations, that thofe who will not believe may fee, and thofe who will not fee may feel, That there is d God, thdt Godjud^ etbtntbe etxth , and that by his vicegerent; that he be unqueftionably good himfelf, an mcourdgerof thofe thdt do well, and d terror of evil aoers : that by the fhaddow of Divinity in the Ruler, the World (ifpoflible ) maybe convinced ot t ebody and fabftance^and by the fight of the beautiful por- trait may be enamoured of the original. And youO Chriftian People confider, Chriu is not di- vided, nor contrary to himfelf. He is by nature and eternal Generation Lord of the World, and God of policy and order,as well as of the Church by pad and difpenfation y and it is more than probable that Rulers hold not Chrift as Mediator. Chriftianity received into the policy is not fo unto- ward or unpleafant a Gueft as to difturb its own quarter: and Religion but gctteth the mcdlcrs blow when it fendeth a fword or occafioneth divi- lioafor of it's own nature it is a harmlefs peace- pur-
luer*
4$ The Charailer of d Good Commifioner.
fuer ; and they were fworn enemies and flanderers of our Saviour who faid he was an encmie to Cdfar 5 for he taught his followers to give unto Cdfar the things thdt are Cdfars, and unto God the things that are Gods. Learn then of him to pay what we owe un* to the Ruler. How much are we indebted to fo rare and excellent a creature as is the good Ruler ? We ©we the Ruler 1. Honour, in heart and be- haviour, i, SubjeQion* in lawful obedience or XW humble fubraiflion. 3. /nformation and affift- anccinour refpe&ive ftarions. 4. Tribute, and the bread of the Go vernour, 5*. And with all our owing we owe Prayer 1 . Tim. 2. 2. 1 . Sam 24 15. j4s faith the Proverb of the ancients, wickednefs pro* eeedeth from the wicked : But God forbid that the hand of any that fear God (hould be upon the Lords anointed. A tender confcience fo far exercifed toGodiinefs as to flee from all appearance of evil, cannot digeft the leaft approach to, or appearance of wrong to the Ruler: Say /this as a roan, or faycthnotthe Scripture the fame alio ? ibid. £, v. Davids heart fmot him , becaufe he had cut of Sauls skirt.
The $th view of this ufeful piece prefents to us the Exit and retreat of theRuler.- Rulers, like men upon a Stagc,walk much in adifguife,or,like Ader- curv, and C/£ne*s, in a cloud } but here we have the Ruler going off with open face, and with an eye to God, to himfelf, and to his reward. Re- member me O my God for good. His eye is upon God. 1 . As a V/itnefs : for remembrance is of things known, and Gods knowledge is by fight and
The Char after of 4 GW Commif/ioner. 49
Aituition. He that can fay with "David Ffal i»^ 168. All my ways are he fore thee 5 may (ave the travel and fhun the woe of thofe " that feek deep to <c hide their counfel from the lord , and their " works are in the dark , and they fay , who feeth c< us ? and who knoweth it? //<929, 1 5. And their tC turning of things upfide down is as the potters " clay ; they attempt more than they are abie,and prefume where they have no power. A proud Ruler may fay to the Lords Meffengers, who made thee of the Kings Counfel ? But they would remem- ber , that Ehlha the Prophet could tell the King of Ifrael the words which the Syrian King fpoke in his bed-chamber: and who told him but God that heard them ? Let Rulers learn in their time to put God upon their counfels, and make him awitnefs of their pra£Hfes * left when they muft goe offyhey find with ]acob^ that God was there, though they knew it not, nor called him to the Council. 2. As a Fnend: OmyCjod* Happy he, Ruler or other, who can fay with his Saviour, I %o to my Father and my God. He may, in the Apoftles words5pro- claim a bold defiance to all adverfity: If God be with us who (hall be againH us ? He may meditat ter- rour with the greateft (ecunty (fcviz, 18. Though the World fhould bc.fbaken and fufferfack,he may fay with the Philofopher, but upon better reafon» that he is fure to be no lofer ; yea though Hell were poured upon him, and heaven ftoufd feem to have forfaken him, My God^ My God even then ihall fupporthim, Every one feeks the Ruler? favour; and the Ruler would ftudy to haye a friend of his
Superi-
jo The ChdrdBer of d Good Commijfioner
Superior* They who court alliance and intereft, Would be pcrfwaded that this is the higheft. Be- war of that iricnu that makes God an enemy, and of that gain where God islofed. Luther pro - nounces him a Divine, who can well diftinguifh the Law and Gofpel : and he is no lefs a Chrifti- an, Ruler or other, who can reconcile them in, my God. Wouldft thou either get or know an in- tereft in God, take the fhort and lure method of the Pfdlmift 5 who alfo himfelf was a great Ruler, in that golden P(. 16, x. O my foul thou hdtl Jdid un- to the Lord* thou drt my Lord, 3. As a reWdrder: for his, remember^ being a figure that putteth the antecedent for the confequcnt, in proper fpeaking is, rewajd me. And (lodllnot he render to every m*n decording to his works} frov.^l%.Pf.6z^llAni verily there is d rervdrd for the righteous. Fedr not Abrdbdm* I dm thy (hield and thy exceeding gredi reward. I fear the bad reward of fome,hath tempted others to do well to themfeives in their own time -, but with greater reafon I fear that thofe who are thus tempt- ed, have but a faint refpeft to the rccompenfe of reward. But God who is not unfaithful, to for- get the fervice and labour of any 9 will fure be mindful of a good Ruler. If Jehofybdt be repror- ed> his faults remembrcd, and wrath threatnedj yet his good deeds are not forgotten : Neverthelefs there are good things found in tine X Chron. 1 9. 2. 3. Moft frequently through the Scripture the faints petition for reward is prefented in the Word , Re- mmtbery whereby they referr particulars to him « who is able to do abundantly above all that they
arc
The C bar after of* Good Commiffioner. yx
" are able either to ask or think. David fayeth, remember me ; Jeremiah fayeth, remember me j He- zefah and Nehemiah fay, remember me j and An» gupine fwectly rendercth Pfal. 8. 4. ver. Domme quid efi homo nifiquia memor es ejus ? Lord, what is man but that thou art mindful of him ? And happy he whofe name is written in that 'Book of Remembrance that is before the Lord Mai 5. 16. And when each man comes to be rewarded , malicious op- pofers of reformation , and profane corrupters of Religion and the Covenant of the priefthood may readily corac to be remembred Chap 6, 14 and 13.29. 2. In his retreat he goes off with an eye to himfelf ; Remember me &c. The Ruler who would make a honourable retreat, and come fair off , would look to f Things chiefly that con- cern himlelf. 1. His conscience. Can he fay with Nehemtah ? chap. y. 19. u Remember me O my 4C God for good according to all that / have done " for this People.- and chap. 13. 14. Remember * me O my God concerning this,and wipe not out " my good deeds that / have done for the houfe " of my God and for the offices thereof Or with Heaektah 1 King 20. 3. « / befeech thee O Lord cC remember now, how / have walked before thee " in truth, and with a perte& heart , and have " done that which is good in thy fight ? Or with Samuel 1 Sam. 123, " / have walked before you *" from my Child-hocd to this day : behold here / cc am, witnefs againft me before the Lord* and cc before his anointed: whole ox have / taken? *c or whofe afs have /taken ? or whom have J de- .
fraud-
^ l The Chir After ofd Good Commijfionen
* frauded ? whom have /oppreffed ? orofwhofe u hand have / received any bribe to blind mine «c eyes therewith i and/ will reft ore it you. Or if in any thing, as a man, he hath erred, for that hemuft fay to God with Nebemub chap. 13,22. c; Remember me O my God and fpare me accord- c< ing to the grcatnefs of thy rrercy. A good con- ference is a ftrong comforter : but Gods fweet and tender mercies are the finners laft refuge and fure falvation : and it is Belltrmines own Conclufion. Tuttus ttmen eji ddbtrere thrift* ]uftitu. And if fo, why (hould unhappy men lo voluminously difpute againfttheir own mercy ? Pfd. 119.77. c'£etthy " tender mercys come unto me that /may live, was the fuit of the man according to Gods heart,thc pat- tern of Rulers. And truely this Generation would be advifed to amend their manners before they change their Religion , left under the gilded large net of Popery, by theDo&rine of merits, they be involved and held in the inextricable grin of de- fperation : Or if indulgence and pardon in end muft do it, what ails them at Gods , which is in- iinitly better than the Popes, and incompareably furer, befide that it is manifeftly cheaper ? But for. the ConfcicnreofaRuler, who can fay with Tin*/ that darling of mankind ? Non exure tdlum fuutn ftftumPdiKitendum, except* aunt ax At uno. z. His [auk The Soul andConfcienceareof fuch affinity that he who deftroyes the one cannot fave the other : c< And what dotji it profit a man though he (hould " gain the whole World , and Iofe his own Soul ? « Or what is. the hope cf the Hypocrite, though be
*<• hath
The Ch*r after of 4 Oodd Commiffioner. f *>
c* hath gained, when God taketh away his foul? The foul is the man > and he hath got his pilze who gets that for a Prey. " The end of our taith « is the falvation of our fouls 7/4/. 1 1 9. 17* *' Let " my foul live, and it (hall praife thee , was the care and fuit of that excellent Rulerr And what a pitty is it to fee a Ruler upofl a retreat from the World, and from the Body, going off with (ucha lamentable Dirgie, as did Adrian the Empcrour,iii t/Eltus Spartunus.
Animal* v*£hU, kUnduU, Hofpe* comefyue sorporiu Qua nunc *bibis in local Talttdut*, rigid** nuduUt Nee ut files daHsjocoi.
Or with fuch a hideous rage as Tiberius in Sue* ioniusjikt one (peaking out of Htlk'Dn me Detque pejus per dans quam quotidn perire (entio. 5 His fame And memory, a matter that highly concerneth the Ruler,as in the laft view (hall be fliowen more fully* 4. H%s pejieritj natural or politick. 5*. His Worlds, both which are exprefled together in that Prayer of Mafes the mah of God Pfat: 90. 16 17., " Let " thy work appear unto thy fervants, and thy Glo- 'c ry unto their Children : $nd let the beauty ot the <c Lord our God be upon us : and eftablilh thou :cthe work of our hands upon us* yea the work c of our hands eftablifh thou it. The good Ruler snot like the Ci Oftricb, which God hath depriv- ; cd ofwifdorn, neither hath he imparted to her E c> un
5 4 7^' Chdfdtler of^d Good Commifliontr.
" undcrftaadixig b $M$ is hardncd againft her young 'c outs a.trieu^h thty Uftreogt hers •, her labour c- i* b j y without fear £ji£b9- 16, 17. This Mr gaxdioite wotk of Godr and to the good of po- lity v/rnade'^/>j .record jps Song Dn*/. gi^nd 3 2 and.-ffcpved him wbleis the. People, *%>. J3. Tui^pavcd /*W tOsinakea Covenant chip* 14. 2,>*. v,Tlpfl>; begat BX&dvU&Lcha. defire to build a Eoufe uutt) fchsjLosd. Tfcis made Hez.etjdh weep bitterly/1 hat the begun Reformation was like to ceafe by his death. This incited Faui that great Church- Ruler (biealoufly to warn and guard the believers againft whatihould happen after his de- parture. This made Mejes and David before their death fo carefully £ive charge to their fucceffors concerning their duty. This moveth all men natu- rally at their death to leave their Counfel and Blef- fing to their pofterity. And fina'ly, this induceth go j4 Ruh rs in their time to eftablifh good Ordi- ix^nccs by which being dead they may fpeak to po- fterity. 3. Like MoyS) he makes his retreat with a relf£<£fc to the recompence of reward, Re- mtmber mt rO m] God, jar good , And that both propofed pi the promife 2 Sam. 23. 5. Jf He hath " made with mean everlafting Covenant ordered " in all things and fure ^ tor this is all my Salvati- <; on, and all my deiire ; Or pledged in the tefti- mony ota goodConfcience2 Kn,% ib. 3. <c Rc- Ct member O Lord how i have walked before thee <c in truth and with a perfect heart, and have done <c that which is right in thy fight. He who can fay with fob <;My wimefs is in Heaven, and my re-
* "cord
The Charter of a (food Comwifponer. yr
c; cord on high, may juftly fay with /faUh, my c* work is with the Lord, and my reward with my cc God. For furely there is an end, and the ex- "pe&ation of the righteous (hall 'not be cute off. Now by thefelaft words of the Ttrflath*, the Ru- ler would be warned, in time to think of his re- treat , how he may make it good with honour. For whether flow tooted Time, which changeth. not his pace for fair weather or foul, for Summer * or Winter, advance at the ordinary rate of Journey* or whether death take poft , or changes take wing, and calamity come fuddeniy •, or whether all thefe hold the ordinary road with a warning , or take the by-way with a fuprifal, It is time for the Ru- ler to think of his removal. It is gravely obferv- ed by Pedro Mexu , that there is no death incident to men which hath not happened to Emperours : Discontent and Grief is fbordinar to their rank, that almoft itfeems to be proper : and how few cf them efcape a misfortune, even Children are taught from Juventh
jiA gent rum Cerertsfine ctde t$ fanguine pAUci Vefcendunt reges, ojicca morte tyrannic
And in this confideration the Prayers made for Rulers and Emperors was a very nec^flary devoti- on, fandifyed by the command of God , and con- tinued by the examples of hisfervants in the Scrip- tures. Yet the Prayers which would not let Fom- fey die in profperity,could not relieve him ot final adverlity. The Rule,r:would alwa ys c pe&his fum- mondsj u Give an account of thy ftewaydfliip, fo? E 2 c>rhou
5 6 The Chardfter ofd Cjood Commtfuner,
^ thoumayeft be no longer fteward. The plays which are but too much in faihion, ad: things that are paft ; but the Ruler would ere& a fcene in his Soul , and prefent there the things that may and ftiall be •, " That which hath been is the fame that Cc is, and that which is,is the.fame that fhall be ; Cff and there is nothing new : The Ruler rauft have a fucceffor; as* he himfelf fucceeded to another. But beyond paticulars D*n+ 7 9. / beheld till the thrones were c*ft down* were a divertifment wor- thy of the Ruler, who if he would make a fafe re- treat,would beware of thefe things in particular 1. Thac he come not fliort in reality of that which was denyed Mtfes in the type 'Dent, $4, 4. The C*. naan above, " the Land that is afar off, the reft c< that reroaineth for the People of God. I have c< caufed thee to fee it with thine eyes , but thou Cc (hall not go over thither. A fad matter for a fhip toperHhin the harbour, for a man to go to M as it were in fight of heaven: for a Ruler at once to be robbed of his Soul and Pis Authority, who can fufficiently bewail his tnilery ? / fay this happened Mofes in the type ; for that he is already poffeft in Glory is manifeft from Heb. 11. and Luke 13, 28. i, Of Solomons fate , That by their Apoftacy and tranfgreffion they leave not the World to difpute tneir falvation $ a* Ptptflr and Armimans make him an inftance of the final Apo- ftacy of Samts ^ though they fail in probation and fall fhort of their Enterprife. It were the wifdom of theRuler by his unqueftioanble Goodnefs to put to filence evil fpeakers. 3, of the fate of J<*%
who
The Chdrdiler §fd (jooi Commijfioner. 57
who for his Apoftacy , ingratitude, and trefpafo was taken away in a hurry with terrour and mi- fery a. Chton\ 24,^3. and forcward. They who are bold to fport with Eternity would bewar that time bear not witnefs of their folly. 4- Of Da- vids calamity ^ That they entail not a Judgment to their houfe and pofterity ; c< The iword (hall << not depart from thy houfe / the Lord thy God c< am a jealous God vifitingthe iniquities of the Fa- c< thers upon the Children, to the third and fourth Cc generation* Addttafeh is a witnefs how much he* reditary mifery may come upon pofterity for the fins of Rulers. j= Of Jeroboams memory -, That he bear not the brand of infamy with pofterity , who m*de 1ft *el to /in. And this inviteth me to another View.
The 6th view of thefe words obvioufly prefent- eth the fyfemoire of the Ruler \ And, being record- ed as a part of the Hiftory, giveth this friendly and pertinent warning to all in Authority, That they would really be fueh as willingly they would fuffcr themfelves by Hiftory to be reprefented to the World and to pofterity : and that with Job they may fay Chap. 31, 37. c< O that mine Adverfary cc had written a Book ! &c„ Prov. 22, 1. A good iC Name is rather to be chofen than great Riches, 4C and loving favour rather than filver and gold : And the Apoftle recommendeth to all, " Whatfo- <cevcr things arehoneft, whatfoever things are of " good report. Cicero pre jirthU excellently faieth: Trahimur omnes Ldndis fludio: & optimus ytufque mtximegUria dmim. Ani.Tihr$ns in Tdcttus Lib*%> E 5 Am*U
5 8 The Cbdrtficr of 4 Good Commijfoneu
AnnaU bringeth this fo near , that in a manner he impropriated! it to the Ruler ^ ^d ea liber ms: Cateris wonaih.ts in eoHate cohjuta^uut hfo conducere fHtCht\ rJ 'rim if Urn diver jam tjje fortem ejuibus piacif/Ud
terum ad fawam a%r% enaa. So that all men in their tneafure, good men more/and Rulers who ft ould be the belt men, molt and chiefly are governed by regard to their fame and Memory. And this is their Trudy: though, if fo t'leir tare be, to 3o well and be ill fpoken of, is no lefs Princely; accord- ing to the faying venred by At.tiSlhenes^ uied by Alexander^ and imitated by the Emperour Marais AureUm Antoninus the Tkikfopbcr. The Ruler would ferioufly remember, That the World will not die with him : and that there will be men to fpeak and write when he fhall not be found to an- fwer : That fear and flattery the two abufers of living Rulers, like enraged Cowards (nam timidi\fi- mum cjuodcjue eft idem crudeliffimum ) turn the moft infolent avengers, and farcaftick infu!ters;over the Dead that bite not. Let the fates of Sejar.us that great Minion, of Tiberius his matter* of Domitian^ and generally all wicked Emperour* and Rulers be witneffes with a warning. Tacitus that great ftate Hiftorian, and the Rulers Author, againft whom 'nothing can be excepted, in the entry of his i^ifto- ry tells us5 That the ach and affairs of Tderius, Cams , Claudius and 'Nero , w?hile they flourifhed were falily reprefented by fear ^ but after they fell, were fett off with frefh hatred. If the voice of a flat- tering, fearful, intereffed difcontented,changeab!e multitude be rejected as partial, or fleightcd as
un-
The Chdrdfier of 4 Good Commiffioner. £9
unlufficient,whofe mouths notwithftanding it were better they were flopped ; yet the Ruler would well confider what he leaves a Tacitus? an imparti- al Author to fay, who writes fine tr* & fiudio?cjuo* rum caujas proeul habei? who can tell him conamta jam** contemnivirtutes. But laftly t:e Ruler above all would confider, what he deferves at the hands of God that cannot lie, whodeceivethnot nor is de- ceived, the faithfull witnefs, the fbvcraign Ruler of fame, unerring giver of names, and jult difpen- fer of honours, who hath teftified 1 Sam? ^, 30, "Them that honour me, /will honour, and they •c that defpife me (hall be lightly efteemed : And Prov. 10. 7. «• The memory of the juft is blefled, cc but the memory of the wicked (hall rot. That Ruler hath given a defirable fubjedt for Hiftory, and erected a fair and enduring Monument for his memory, who can fay with Nehemiah? Remtmbcr me O my God for good? according to 4 // that I have done for this People, And for the houfe of my Cjod ; for Pjdl. nz?6. The righteous (hall be in cverUilwg re- membrance \ andver.9. his rtghteoufnefs endmtth for ever, his horn (bill he exulted mth honour .
r 1 a 1 ft
GRAPES
IN THE
TOltiemetS:
O R A
Difcourfc fitted to all Times,
Treating oi the
Dilpenfations of GOD,
A N D O F
The pertinent Duties and Comforts oi His PEOPLE in thefe Times.
W I T H A
Preface of thefulnefs of Scriptur (ufficiency for Anfweringall Cafes.
Hofca 9. 10, I found ifrael like Grapes in the Wilderneft Jcr. 2,2. I Remember thee, the klndnefsof thy youth, the love of thine efpoufals, when thou wantefl after me in the W il- dernefs in a Land that' was not fowen. NumJ. 3 3 > * • Theft arethejourneyes of the Children of ifrael, whiih went forth tut of the land of E$ypt with their armies under the hand of Mofcs and Aaron. 2 Verfe. Jind Mohs wrote their goings *ut, according to their jonrneye shy the Commandment of the Lord, and thefe are their journeyes according to thnr goings 9Ht. i Bpiflle q/John i 3 That which we have feen and heard, declare we unto you*
Written in the Wildernefs.
Mdinhurgh, Printed by George Mofman, and arc to be Sold at bis Shop in the ?arliament»Ciofe> anno Vom. 1692.
THE
PREFACE,
[HE Jews have a Tradition of that Manna wherewith God fed Ijrael in the Wildemefs fourtie years, that the taftc thereof was fuch , and fq va- rious, that itanfwered every mansAppetit, and rafted to him ot whatfoever food his foul defired. And look how uncertain is that Jewifh Tradition of the materiall Manna that was gathered off the Earth for the fpace of fourty years in the Wildemefs of the land of Egypt : So certain is this Chriftuui Truth ot the Spiritual Mmtia the word bf God , that bread of Heaven, that Angels food, wherewith God feeds his Church in all ages fucccflively, and every Child of his Houfe the ijraelite indeed re- fpe£lively,throughout the whole courfc of their life and travel in the World, which is the great Wilder- nefi : that it hath in it a real fupply of all their nte- cefluies, and hath always in it a word in feafon to all perfons, at all times, and in every con jition:
To
2 The PREFACE,
To the Dead, it is life: to the living, it is health: to the weary, it is refrefhment : to the weak , it is ftrength: to Babes, it is milk: toftrong men* it is meat : to the hungry, it is bread: to the thirfty, it is waters : To the drooping foul and forrowful heart, it is wine : to the faint , it is apples and Pomegranats, cinnamon>fafron,fpiknard, Calamus and all (pices of the merchant. To fuch who love dainties, it is marrow and fatnefs, honey of the rock and droping from the honey- comb : to the wounded,it is the balme of Gilead : to the blind and weak lighted, it is eycfalvcand oyntmentto an- noint the eyes^ To fuch neat fouls as love to be all Glorious within, ,andto keep clean Garments, it is a Crown,chain$ of the neck,bracelets, ear-rings, pendents and Ornaments of all forts: and if they like to be in fafhion and to go fyne in the court of a Heavenly Converfation and communion with God, it prefents them a bright large glafs whereat they may dayly adorn themfelves topurpofe. This Glafs is no falfifying nor multiplying Glafs , but a juft difcovering and diredHng one-, here are alfb discovered not only all the obliquities of gefture,and faults bf feature -, and all fpots upon the face or cloaths ^but likwife the very inmoft thoughts and in- tents of the heart with the mod fubtile imaginations of the mind are here manifefted.Here ye arc dire&ed to fit all your Soul-ornament inthefyneft fpiritual fafhion , and to compofe your geftur and order your motion, rfo as you may be able to ftand in the prefence of him who is greater thdn Solomon. This large "bright Glafs doth ftand in King Solomvnsbcd-
rham
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Chamber in the Eook of Canticles , and in it you may fee your felf from head to foot, There ye fee the head beautiful with locks. Cantic. 4> There ye feethefweet comly Counte- nance of the Saint, which the Lord is ib much in love with, that he is in continual defire to fee it : there you iee thofe eyes that ravifh his heart and fo throughout even to the feet that are very beautiful with fhooes. Cbap.j. i. Forfuch as are deftitute and unprovidcd,the word of God is a portion: to the poor, it is Riches of treafure of choice Silver and fine Gold. Here is that which difpelleth darknefs, cleareth doubts, diflblveth hardnefs , diffappoint- cth fears, dilchargeth cares, folaceth forrows, and fatisfieth defires. Here is counfel and ftrength for peace and W3r. Here is daily intelligence fromHea- ven. And in aword, here is the beft Companion that ever a foul did choofe. And bleffed they who can fpiritually tone that (hort but high note PpU. 1 1 9 98. Thy Commandmehts are ever with me. And that they are not with the foul as a burden of idle attendants arc with a man , fee what good offices they perform by their prefence. "Prov. 6. 22. 23. They are as Hobak to JfraeU and David to Naba\ Eyes and a Guard to us in the Wtldernefs. In the Worlds and chiefly in this World We change feats and Societies, wefhift conditions and habitations, wc go thorow the Wildemefs of 'Saca from troop to troop ; we are driven from Temple, Altar,and Oracle, and we are divided from our relations and deareft acquaintance whom we loved as our own Soul, we are fpoiled of our Companions with
whom
4 The PREFACE,
whom vpe took ftveet counfel and went into the bonfe bf God. But bleffed that Soul who in all this can fay I am not alone, my good old friend, the word of God, the Bible the guide of my Youth hath not yet forfaken me, it is with me, yeaic is in mc, in the midft of my heart, and I bear about me daily a jiving coppy ot thofe !iv;y Oracles, and they are more near me than my very felf: for my heart is within me, and they are with^imy heart. I may be feparated from my felf by death that parts the deareit Friends, my heart may be pluckt from my breaft, and my Souldiflodged of my Body , but my Companion, the word of God and me (hall no- thing part. Profperity (hall not caufe me forget it: Andadverfity w:l! not caufe it forget me. /mil never forget thy Precepts, for with them thou haft 0fUtcl^ ned me. PfaL i 19. 93. As thofe who live upon the fhoar have a veryjuft diallof the meafure and mo- tion of the water, which they can make ufe of without the.fun-, foare the ebbings and Sowings of ouraftedtions to the word of God, thefurell, moftuniverfall, and conftant witneflesof our dai- ly condition : for albeit the darknefs that is upon the face of our Souls may pretend that it is night win us '1 yet if it be full feainour affe&ion to the word of God, we may be fure it is noon day : and when it is low water in our aflfedion to the word, fure then, it is mid- night: and the fan was never feen at mid night. Be fure, it is ill with that Soul rhat is out of conceit with the word of God. N >w to fay nothing of the malignant qualities ofgrofsignoraitts, prophane Atheifts , and obfti-
nate
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nate unbelievers who are habitually diffafe&ed to the word of God: nor yet to mention the willful groundlefs fits of pettifii diftempers in Saints, who often times do even take up at their foot ground- lefs and needlefs pleaes and difcouraging apprehen- sions which they cannot fo eafily lay down again PfaL 4/1, 5S Why *rt thou caft boxen O my foul , and why Aft thou difjuietcd in me} PfaL J J. 2. My fore ran m the night and ceafed not^ my foul refufed to he comforted. To pafs thefe, I fay, as bearing no di- te£t impeachment of the abovefaid commendation of the abiolute fufficiency of the word of God to anfwer all cafes ; There are three Things that in a time of tentation, in an hour and power of dark- roefs do readily concurr to diminifh the Saints re- fpe&s to the word of God, The firft is, that their cafe fecms odd, unparalleled, and unpra£Hcable in Scripture: theyhndno cafe equal with theirs in all refpe&s that hath been cured. .. 2 In their weakneis they thereupon conclude that their cafe is really hoplefs and irremedable. But 3 The faddeft of all is, that they find the word not only filefit for them, but to fpeak diredly and aloud againft then*, as they think, fmiting, hewing and hammering them, with fad and heavy threatnings and intimations of determined wrath reje&ion and ruine to come upon them from the Lord. In all thefe they err, not knowing the Scriptures, But that yet for all this there is hope,and that the Scrip- tures are not to be caften out with as unkind and uncomfortable Companions in fuch, cafes, Let thefe things be conlidered for vindication of the Scriptures to Souls thus exercifed. And
6 The PREFACE,
And i. Be it granted as the truth is, that a Soul s cafe may be fuch for Circumftances, that the Scriptures mention none Parallel with it in all points to have been cured ( the fame is all along to be underftood refpe&ivly of Churches and Nati- ons as of particular perfons) yet I am confidently perfwaded, that there is no cale now incident to any whether Nation, Church, or Ferfon, but the Scripture holdeth forth fomc either as evil or worle, whether for fin or luffering that have been helped. There b&tb no temftttion tal^en jou ( fayes the Apoftle I CV, 10 i$ ) hut fuch as u common n man. Is thy cafe finful ? behold the Scripture tells us, that he obtained mercy who once a day though thicnfelf the chief of Jinner s. xTtmoth. i, if. And that as an exquifite and rare piece of mercy- is kt forth in the GofpeU for a pattern to all thole who fhould afterwards believe in Chrift to life cverlafring . Chrift loves to have finners change, and for that he puteth forth his pattern,asMerchants do their famplers of Rich Wares : and fure he hath fince that time put off many fuch pieces, and yet the pattern Hands forth (hewing that their is more, abundance to ferve all that have need. To fay nothing of PauPs (in which furc was great e- nouah, nor of many who fince his time may have thought themfelves the chief of finners as well as he did (wheislthinklfee a kind of ftrife among mercies Clients who (hall be moft beholding to free Mercy and free Grace )This pattern makes it fully certain that there is mercy for the chief of finners be who hewilK and that hc>wholbever he
be
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be» that fuppofes himfelf the chief of finners, is not thereby warranted to defpair of mercy * but rather to plead the grcateft intereft of ncceflity, and to look upon himfelf as the fitteft fubjedt fot the Lord, wherein to difplay his Glory. Is thy Cafe affii&ed ? And thy fufferings extraordinary ? See Jo£'s defperate Cafe, fee htnttn's diiira&ed Cafe, fee that Cafe of the Church in the Lamen- tations,^ whofe Cafe there is hope, though it had not been done under the whole Heaven as had been done to JeruJaUw, Look to the cloud of Witneffes.Look to Jefus Bek ir* and lz.Chapters. But here is the great Cafe of the troubled Soul, Cleanly fuffcrings for the Exercile of my Grace, as/oi's, or for the teftimony of Truth and a good Confcience, as thofe of all the Witnefles and Martyrs, I could well bear ; In thefe refpe&s > I count it all joy to fall into diverfe temptations,and I could count it my Honour and Mercy as well ti> fuller for Chriftas to belieVein him : I could do with luch fufferings as Job would have done with his Adverfaries Books ; I could take them upon my (houldcr, and bind them as a Crowne to me, and as a Prince would I go near Unto hitfij But Alas! I fufler with an evil Confcience, my Affli&ions are to me the punifhment of my ini- quity, and the fruits of my folly. This cafe in- deed, if any,rcquireth the Tongue of the learned, and a word in feafon to the Soul that is weary of
-it-, And if the word of God help me not here, I have, loft the Caufe , and come fhort of my Ac- counts. But there is hope in Ifwl alfo concern-
8 The PREFACE.
ingthif thing. Ezra. 10. ^. And I find the Scrip- ture clear in thefe particulars concerning this cafe.
I. I find indeed a great odds betwixt cleanly dif- fering for righteoufncfs,and fuffering meerly for ill doing. The one is a thing thank- worthy , and a Glorifying of God in the higheft manner a&ively : the other is not thank- worthy, but is the mans mi* fery. In the one a man hath a good Confciencc, and joy therefrom : in the other a man hath an ill Confcience , with terrour and forrow preceeding therefrom. The one gives a man good confidence of affiftance, and of the fpirit of Glory and of God to reft upon him : the other makes a man defpond and droop. The one flops , the other opens the youths of wicked men. Therefore (ayes Peter, i ■ Pet. 3, 17. It is letter if the will of God be fo<> thdt Jtt (uffcrfor well doing, than for evil doing.
i[)/ A is clear that we ought to bear fuch AffiidH- . ons wittt the more patience, Mic*kjy 9./ will tear the indignation oftheLordJpecaufe 1 hdvejinned dgdinH him. Nor ought any living man to complain who fuffers meerly for the pmijhment of bis iniquity. Law. 3, 39. and if he muft complain let him complain to God, and bemoan his cafe in quietnefs to him. It is far better for men to bear their yoke quietly and fit alone, than to pine away in their iniquity. Mourning one to another whilft they do not Cry to the Lord. Too much whining and complain- ing to men will be found Labour which profiteth not, try it who will. But as a man would com- plain to God, fo he would beware to complain of God: he would leave his complaint upon him-
r letf
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felf. ]ob 10, i. and lay the blame of his affii&ions home upon himfelf. PJal 38. 5*. My folly m*kf$ itfo*
3* It is clear from the whole Hiiftory of the Scriptures, that moftofall the Saints Afflictions, whether conjun&ly in the Body of a Church or Natioiw feverally in their own perfonsparticular- ly,havebcen the chaftizments of their iiiiqui- ties and the Reds ofmenjhzt is,fuch corrections as iuen ufe upon mifdemeaning Children:/ find this true of pubhk Affli&ion of a whole Church or Nation.
4, It is clear, that the Lords Rods, whe- ther publick or perfonalupon his finful People, flow from love in the fountain, are mixed with love in their courfe, and run forth into love in the /flue, /f this feem ftrange to any, let him re- member^that he who fpdretb hisRod^ bdtetb his Cbtld but he thdt cbdfienetb him betimes delivtreth bis Soul. Gods thoughts concerning his People are thoughts offeree dnd notofcvil^to give them *n expelled end. Jer. 29. n. jind in the mid ft of tenth he mil remember mercy* Habbac% 3, 2. Gods love to his People is very confident with anger, though that bee ven fervent to theDegrec of wrath, but not with hatred; and hatred , not anger, is lov's oppofite : an angry love is oftrimesmoft pro- fitable. Heb. ia. io» Let none therefore be fo weak and Child-witted as to conclude, / am ftiarply fcourged , and fore fmitten for my folly, therefore my Father bath caft me off* and cares not for me. Andyet we find Affli&ien, that mak- cth a wife man mad, railing fuch apprehenfions oft- times m the wile heart of ftrong David. J do • F z not
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not here fpeak how the Lord caufeth his People to fafs under the rod, And brwgeth them wtthm the bond of the Covenant Efcek. 20, 57., and how he cboofes them in the furnsce of Afflittton If At 48. 10. and that was an Affii&ion for fin and fadly de- served Rod : And yet the Lord when he would pick out a piece of the fineft mettal,goes neither to Coffer nor Cup-board,wherc the glittering of Peace and posterity dazlethe eyes of undefcreet behold- ers ^ but he goes to the fmoak and Soot of the furnace , and there he pitcheth upon the rareft Saints of the laft refine : The Lord gocth down to the Land of Affii&ion and to the houfe of Bon- dage to vifit his People, and there he falls in love with them , there he wooes them , and there he wedds them in their mourning Garments: For they get not the oil of joy nor the Garment of Praife, till the fecdnd day of the Marriage, and then they rife from the Dutt and fhine , their light cometh and the Glory of the Lord arifcth upota them. See //ii 48. 10. cited, fJof.z, 14. andforeward. /(**' 61. 3. and 60. 1. In fine, the Scripture is full of rare and fatisfa&ory Expreffions of Gods love to his People, even under fufterings which their own wickednefs hath procured, whereof it will apper- tain to fpeak more particularly k the icquel of our enfuing Difcourfe.
ftbly It is clear from Scripture, that there is a difference to be put betwixt fin procuring and bringing on Sufteriugs and bitter Afflictions, and fin difcovered in and by fuffering. Let God caft a Holy Job in the fornace, and it will difcover a
fc«m
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fcurn, that will caufe him % , My Ttdnfgreffions *re infinity And yet the Lord himfelf fuftains /oi's Plea, that it was not for (in that he waspurfuiog him,
6. It is clear that there is a great difference of- ten times betwixt the Righteoulnefs of God, and the Righteoufnefs of Men Affli&ing his People i as we fee frequently in D*vidh Cafes. Yea I find an excellent, rare, comfortable Difpenfation of God to hisPeople, that he will fometimesfcourge them with the Golden Rod of Martyrdom* and corredt their faults in an Honourable way , and chaftile them foundly, and yet never let the World know , what is betwixt him and them., The Lord loves not to proclaim and blaze the bemoan- ed faults of his People, nor to make them Odious to the Worfcl which hath a bad enough Opinion of them alwayes : But if I muft correal my Child faith he, I will ftay till the World and he 611 out in fome point of Conference, in Faith or manners, wherefore he muft fuffer , and then in jny Graci- ous Wifdom , I will fhew a rare Conjun&ion or meeting of thefc three Planets in one houfe. j« The correction of my Child, t. His Gloyy, and 3. His acceptable Duty ^ and I will let him earn a reward of thanks and Glory in that very fuffering wherein I (hall vifit his miquities, and he (hall give Teftimony for me. God can go many Earands at once, and fold up many Proje&s in one piece of Providence : the Lord mil fintfh the whole work snd tee it flyrt in R^hteoufnefs$bec4ufe a jhort work will the Lord m*k* *$** ^e ***tb. Rom. 9. l% The F 3 Lord
ll The PREFAC E.
Lord is gaod at difpatches. If the Queftlon be then, whether God will ever Honour a Man with wh©ra he hath a Controverfie , to fuffer for Righteoufnefs ? I Anfwcr , Yes , and / confefs / fhould hardly have been of that Judgment, if / had not found clear Divine truth going before me in it^com paring the whole tenor of the 38 Pfilm with the 20. verfe thereof : where at once the Vfdlmttt is fuffering from men for that which is good,and from God for his foolifhnefs and iniqui- ty, Verfet 4, y, and 18. Here it is fit to remember Luther's feafonable warning, that when Ddvid in his Prayers fpcaketh of his Righteoufnefs, we would refer it to its true correlative , to wit, to- wards men his enemies he was Righteous 5 but to- wards God that is his Language , Tie merciful to ntt O God, be merciful to me> m the multitude of thy Under mtrcies blot out my iniquities Pf$L yi. The accufct of Gods Children will be ready to carry ill reports ^twixt him and them, and to keep up an ill underftanding bet vixt them, if he can, and in times of fuffering for their Duty he will not be idle : he will tell them a thoufand Stories of their own iins, to weaken, their hands and caufe thera believe, that God will riever accept fervice of them, but that they fhall come foul off with all their fair Effayes. Ye have heard of Gods Gracious Wi£ *lom, and now thefe, are the Devil's malicious wyles j but a Sy llogiftri or Argument framed -of one premife of Gods, and another of the Devil's, will. never infer a Conclufion of Faith , and that can claime fiducial affent. Wherefore in fuch a mixed
cafe,
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cafe, ( which I dcfire may be remembred to be very cafeablej let a man freely declare his iniquity to God and be forryfor hiifin^ Pfal: 3 8; 18. Let him repent and mean himfelf to God, who ( as I have faid ) loves to keep his People's Counfcl and to keep their faults fub Jigiilo confefionis and under the rofe^ that is, he will be to them a good Secretary , but let them cleive to that which is good, and m- couragc themfelves in a good matter , and beware of failing in prefent Duty in a difcouragcing lenfe of former iniquities ; for one fault will never mend another, and yet that is even the beft me- thod that Satan ufeth to offer in fuch cafes : But the Lord, that hath chofa\ ferufalem^ rebuke him, for troubling his poor afflidted People, who arc as brands pluktout of the lire, /have infiftcd upon this cafe, becaufe of it fclf it is a weighty deferr- ing one ; and / have not feen any who hath direct- ly fpoketa to it , but one who difpatcheth it to good pur pofe in a word, /t is worthy Mr. Stud- der in his C hriftian / dayiyxval^ ('this book Was by Famous Mr. Alexander Benderfon recommended and gifted as a vade mecum or pocket piece to his friend, at that time a young Gentlman going into France,) where, p a$e 263 he fpeaketh thus, cC You " will fay , if you did bear Affli£Hons for Chrifl, <c then you could think and expeft well of it ; but "you oftimesfuffer Affli&ion juftly for your fin. / " Anfwer ( faith he, for he had been fpeaking of " that Scripture, % Cor. 4. 17, 18 ) though this " place principally point at Martyrdom and fuffer- " ing for Chritts caufe -, yet it is all one in your cafe F 4 if
14 The PREFACE.
Ct if you will beair Affli&ions patiently for his fake: c« A man may fuffer Affli&ionsforChrift two ways. <c Firft when he fuffereth for his Religion and tor Ct his caufe. zdiy when a man fuffereth any thing tc thatGod layeth on him quietly and forChrifts will <c and commands fake. This Latter is more general cc than the former,and the former muil becompre- c< hended in this Latter : els the former fuffering for c< Chrifts caufe,if it be not in love and obedience for " Chrifts fake, out of Conference to fulfil his will, u is nothing: whereas he that endureth patiently c< endures Affliction for Chrift, though be never be c< put to it to fuffer for profcllion of Chrift : and if if* fuch an one were put to it, he would readily fuf- <cfer for Chrifts caufe : and fuch Affli&ions as thefe f < thus patiently endured, work alfo this excellent "weight of Glory as well as the other. By thefe Ct and the like reafonings of faith , you may work c- your Souls to patience as *Ddvid and others have cc done By tailing Anchor on God and on his word, 6C fixing their ftay and hope in God. Let the iffue u of your reafoning be this, I will wait on God, and c< yet for all matter of dilquietment will praife him " who is the health of my countenance and my God, Thus Mr. Scudder, and truely none could have fpoken more, nor to better purpofe in fo few words. And thus have / fpoken to Scripture examples of cafes Paralleling the weighticft of cafes,incident to any man now living.Only be it remembered that cafes are as faces,many agree in fome things fbme in many things,none in all things. There is in every mans cafe fomethfog peculia ^aggravating it beyond
that
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that of another 'man,and ( as the Heart knows its own grief ) every man knows beft the plague of his own Heart y but he knows not,at leaft feels not his Neighbours fbres:Hence every one judgeth his own cafe worftufalljt may be the beftis bad enough, and yet the worftis not fo bad but it may be better. In the fecond place, for Vindication of the Scriptures from the forefaid difheartning prejudi- ces, Ifhalllaydown this very fclf. ground where- upon the querulous Soul doth walk, though with a halting toot. Th*t thoje Cdfes are hopeful and cure- dkle thdt *re pardlleled dnd prdthcable in Scripture^ that is to fay, That fuch whereof the Scripture gives account, have been either hopeful and curable, or a&ualiy have been cured and helped. And thus I reafon, e converfo* or by exchange. That cafe is hopeful and curable which is paralleled and. practi- cable : But fuch is thy cafe , it hath a match in Scripture,and therefore curable. That is Paralleled and hath a match in Scripture I prove thus : A cafe concluded hopelefs hatha match in Scripture: But fuch is thy cafe, thou concludes it hopelefs: And therefore it hath a match in Scripture. That a cafe concluded hopelefs hath a match in Scripture, it is clear,in that the Lord finds fault with thofe in fere* tww^that faid their was no hope,and allures them there is hopejifthey will return and repcnt.lt is clear likewifefrom the Churches cafem Ifaxb, who faid her judgment waipafled over of the Lord, and for that is taxed, that fhe fpoke unreafonabiy. Like- wife from *Davi£s cafe in the 7-yi/w/, that faid, j-Je was cut off from Gtd's preface^ and yet he
found
%6 Tlic PREFACE.
found heart to look again to God, and to cry to him and was heard, notwithftanding his former pereraptorinefs : Like wife from the cafe of the Church, or fertmUh for the Church in the Lamen- tations, who with one breath (aid, My hope and m$ ftrength is ferifhedfrom the Lord, and at the next breath could fay, This I call to mind, then fore have /hope. And thereupon hath left a general expe- rimental inftru&ion to all othcts^That u is good thai d manfhould both hope and quietly wait for the falvatton of the Lord, Lament. $.26.
But in the third place, The Soul afte&ed is to be advertifed and put in mind, that it is an error and weaknefs to think that matchlefs and unpa- ralleled cafe^are therefore hoplcfs and uncureable: For it is to be confidered, that Scripture inftances and examples of parallel matching cafes, are neither the onlyi nor compleaf, nor principal ground of curing and refolving cafes : For fbme cafes were the firft of their kind, and fo could have no precedent, nor yet practicable example : And yet in that cafe, according to this crazie principle , That no unpa- ralleled Cafe ts curahle^ the very fixed examples and choice copies of curable cafes (hould themfelves have remained uncurable, as having no precedent nor example: but the only fquare and coraplcat ground of curing all cafes, is the whole Scripture, whereof examples are but a fmail part,and>that too, but as the illuminating colours, and not the fub- ftantial lineaments thereof: For exempU illu&rant, examples do but enlighten things, and all that an example can do, is to (how that fuch a cafe is
prafli
The P RE FACE. 17
practicable, and potentially curable: But it doth not, it cannot a&ually cure it. Wherefore the principal, yea proper ground of refolving and cur- ing all cafes, are the univerfal fundamental truths of the Gofpel, the knowledge of God and Chrift, and of God in Chrift according to the Golpel, whereof the Covenant of Grace is the fum and text * and this *2)av$d knew right well z S*m. 23 *<f. This Covenant will mend all the holes of the be- lievers houfe, and compleatly fit every cafe he can be in: Till the f tuna *t ions be deflroyed it is never time to ask, wh*t can the Righteous d% ? ?jd. 11.3. But Jo long as there is a God in Heaven that doth wonders * fo long as Chrift is all, and in all, and lo long as Gods Covenant with his Saints endures, which fhall be while Sun and Moon endure, and longer too , For his Covenant fhall live to lay its hands upon thofe two ihining Eyes of this cor- ruptible World that is pafling and pofting off daily, and which now (like the firft Covenant, Heb.%. 15.) decaying and waxing old , is ready to evanifh and die \ So long (I fay) as thefe foundations ftand iure, the righteous 5in every cafe may ftill know what to do : For upon thefe Jhdll Mercy be Imlt^nd Faith- fulnefs eflabbjhed in the very Heavens, Pfdl. 89. 2. / (hall illuftrate this confideration with the cafe of Relapfes, a cafe right [perplexing to exercifed Spi- rits, and wherein they find the Scripture fparing of examples, atleaft of frequent relapfcs into the fame fault, which, makes them apprehend there is no hope. Thefe / write, not that any fhould fin (and lure for that very caule, the Spirit of God in Wif-
dom
i8 The PREFACE,
dom hath beeen more (paring of fuch examples) but if any man have finned and relapfed often into fin, Let him remember, i . Chrift's Seventy times Seven umeu MAtth i g, zz. And withall, that as far as Heaven is above the earth, fo far are his wayes above our wayes, and his thoughts above ours. Ifa*^.*). Let him remember, a, The indefinit promifes £*.«•{ 18.27. and the like, That when and what time foever a finner (hall repent, he (hall find mercy, 3. Let him remember chiefly, the blo$d ofChnfl tbtt ciednfeth us from all Jin< \ John 1 -,7. And 4rf?/j/i£ he mufthave examples, Let him read the Hiftoryofi^/'srehpfesinthe book of fudges, Notwithstanding which, the Lord as often as he heard their penitent cryes, returned, and Repented, and fent them Saviours. And let him read a notable place Pfdlm 78. 3 8. 4.0. /n the 38 verfe, many a time he delivered them, and forgave them : but how many times did he that? in the ^o.ver/e, how many a time did they provoke him ? Even as often as they provoked him , as often he forgave them: And when any man (hall tell me precisely how often they provoked him, / ftiall then tell him peremptory how often he for- gave them. A fimplc Soul may poffibly think to prevail with God at a time, by pleading thus after the manner of men : Help me O Lord this once, and pardon my fin, and /(hall never trouble thy Majefiy again./ apprehend fuch are fometimes the thoughts of fame. But when Heaven and earth fliall be meafurcd in one line , when God (hall be as man or as the fon of man, when his ways (hall
be
The PREFACE, 19
be as our way 5, and his thoughts as our thoughts * when I (hall fee the man that fhall not be behold- ing to mercy , Or the day wherein we ought not to Pray, forgive us our debts, or the time when it (hall be lawful to Jim it the Holy oneoflfrael, then (hall /think that a convenient Argument: But if / undcrftand the Gofpel, it might be more be- feeming God and his Grace in the Go(pel> to plead after this manner •, O Lord be gracious to me and forgive me this once * And if ever / need , / (hall come to thee again. Providing always that the Grace of God be not turned into wantonnefs, nor this our liberty ufedforanoccafionto (in*
Now for confirmation of what hath been faid in this conlideration, I (hall apply my felf briefly to two places of Scripture. The firft is PJdl 12, 7. where I obferve thefe things from the whole tenor of the I'fdlm. 1. A faint's cafe may be right odd, and in many things without a match, tut / am a veorme d%d no num^ d reproach •fmen &c. a. I fee in affli&ed Saints a ftrong inclination to aggregc their own cafe, and to rcafon thcmfclves out of cafe, with a fort of plcafure, verfe 4. Our Fathers trufted in thee, dnd thou delivered]} them } but 1 am not like other men, /am a worme dnd no mtn, the very language of deje&ed Spirits to this day. 3. 1 fee , that when they have rcafoned themfelves* never fo far out of account, beyond all example or match of cafe Parrallel, there is yet fome fur- ther ground,for the faith of thc.defolate Soul to travel upon,in its fearch for difcoveries of light and •omfort, for we fee how he goes on complaining,
(earch-
%o The PREFAC E.
fearching, belicveina, and Praying till he arrives at Praife. which ever lyes at the far end of the darkeft -"Wildcmefs that a Saint can go thorow: for when a Saint is in the thickeft darknefs and under the greateft danps, there is ftill tltqmd »//r^fome thing before them \ and that is , <c light «c for the righteous , and joy for the upright in " heart, 4. / lee that a humble well tamed Soul willftoop right low to lift up fuch grounds of hope and incouragement, as to a Soul that is lifted up might feera but {lender and mean : thou tookeil wefrvmmj mothers belly ^ *nd caufed me to hope upon the breafls. A humble faith will winn its meat amongft other folks feet, and when all examples fail fuch, they will find an example in themfclves farnifhing them with matter of hope. 5. / fee there may be extant fignal and manifeft evidences of Gods kindnefs to his People in former times,and * in cafes as preffingas the prefent , the Memory whereof, for a long time may be darkned with the prevailing fenfe of incumbent preffures. verfe 11. fave me from the Lyons mouth, for thou haft heard me from the horns of the unicorns. 6. Though all Pa- rallels and matching examples of other mens cafes fail a Saint ; yet to him it is Efficient ground of Faith and matter of Praife , that his own cafe hath been helped, when once it hath been as ill as now it is, thou haff heard me from the horns of the unicorns^ and therefore 1 mil declare tkynamejmongjl my brethren, m the mid (I of the Congregation mil I praife thee.j. /f there m uft be examples of leading cafes, if fo / may call thcm,then fome inuft be the
ex-
Tkc PREFACE. a&
example by being firft in that cafe f Andtfius often- times, he that finds no Parallel before him, leaves one behind him: And indeed we (hould be as well content, if fo the will of God be, to be examples to others of luffering affliction and enduring ten* tations, as to have examples of others , There* fore fay es he, verfe 27. All the ends of the World Jhallrememfar this, and in the laft verfe, They fall declare to the people that Jhall he to come* that he hath done this.
The zd place of Scripture /direft my thoughts
to is Job. 5. 8, 9. /o^'scafe was clearly unparallel'd
and abfolutly matchlefs : And feyes Eltphat the
Temamte^ 1 r would fee k unto God^ and unto God would
J commit my caufe. And that he might do that
upon good ground, he fhewesin the 9 verfe7 for
(fayes he) God doth great things. Why, fayes the
Soul, mine is a great cafe, then he doth great things;
Why, / know what he doth : No , neither thou
nor all the World knows that, nor can find it out
for he doth unfearchable things. Whether that he is
a God that cannot be known, be a greater mercy.
or that he is an unknown God be to us a greater
mifery, is that which / know not : but this / know
well, that more of the knowledge of God, and
larger thoughts of him would loofe many a knot,
and anfwer many a perplexing cafe, to his People,
Yea, but (ayes the Soul, it (hall be a wonder, a
very miracle if ever my cafe mend* Why , then
fayes tlifha^ he doth marvelous things. Yea but
God's wonders are not his evcry-dayes work ; but
they are a few rare pieces of his kindnefs (hewed t*>
eminent
31 The PREFACE.
eminent Saints, and great favourities, And we arc not obliged to exped wonders .• Yet, 1 hope you are obliged fo believe Gods word , that he doth fuch things , and thofe too without number $ and you are obliged to obey Gods voice, to ieek unto him , and unto him to commit your caufe, and you are obliged to give God his own latitude, and as well not to limit him if he will do woftdersf as not to tempt him to wait for wonders : And PfdL 88. 10. rvUt thou (hew wonders to the dead ? makes it clear, that God will turn the cour fe of na- ture upfide down , and make the World Reel as we fee ?f*l. 18. at length , And will do wonders to purpofe^ that even the dead ihall be witnefles of, before that his beloved be not delive- red. Now to delccnd into the particular grounds of the cures of Saints cafes, were to go through all the Attributes ot God, all the offices of Chrift, all the promHesof the Gofpel, and Articles of the Co- venant of Grace, which are the fubftantial Linea- ments of that well contrived piece the Word of God, which is fowell illumnated with the lively colours of examples fufficient,and thofe fo well mixed and fo juftly diftinguifhed, one having what another wants, and the other having what it want- ed, and wanting what it had, thatitfpeaks the finger of God to have done it , and leaves a de- fiance to nature and Art once to come near it.
In the Fourth place /offer this to be confidered by the Soul diftempcred5that is like to fall unkind with the Word of God, thorow an apprehenfion, That all the threatnings of the Word are diredly a-
saiuft
The P R E F A C E, J$
gainft it. That all the moft peremptory tnd fc- vcre threatnings of the Word are to be undcrftood and qualified with the exception of Repentance. This is clear, i. from Chrifts exprefs Word. %ukf IJ. 3. 5. except ye repent ye fhdll dlt penjh% 2ly from the account of events wherein we fee that the moft peremptory threatnings have been diverted 5 and their execution prevented by Re- pentance: witnels, with many others, the cafes of Htzjkuh and the Nmevits. 3. From the exhortations and Expoftulations annextd to threatnings , with a Solemn Declaration of the Lords Gracious diflike of mens Mifery , whereof the Scriptnre is full. In a word, the humble peni- tent is worfe Feared , than hurt with threatnings. And even as a plentiful rain quenches thunders, al- layes the violence of Storms and Tcmpefts, and both tempers and calms the Air ; So the Tears of Godly Repentance, compofe the Thunder-and Weather-beaten Soul that is tofled with the Tein- pefts of Thundering threatnings. In the j^P/i/a/, there was a great Storme in David's Conference.//* roared dllddy lon^ &c. But a free work of fincere Repentance Calmes all, and leavs the Soul quiet and ferene : Ddvid takes a Houfe upon his head, he refuges himfelf in God by faith; and then let it hit the unhappicft , Tko* drt my hiding phte, thou Jhdlt pre/erve me from trouble , thou fidi cempafs me dbont with Songs of\dt liver ince Seldh. "Verfe 7, By this time , I hope, it doth in fome meafure appear, that the Scriptures are not wanting,in the performance of all offices of kindnefs , that can G rational-
if The PREFACE.
Rationally be required in the raoft unpromifing ca- fes: And that they arc much to be blamed who upon any of the forefaid pretences would pick quarrels againft the Scriptures. But fuch deal not fairly, neither are their wayes equal : and I may well lay to them, is tnis your kindnefs to your freind f fure the Scriptures have not deferved any fuch fer- vice of your hands.
JtoGrenhams Now to the Soul that would ke$p direcitons for up kindnels withthc Scriptures, and
%f/rt£ fo would bc mighty in thc ScriPtuics»
I leave thefe D;re&ions in ftiort words.
i. Acquaint thy felf with the whole Scripture, and all Scripture both in its letter and meaning: for that is to know the Scriptures : Otherways, itisbul an unknown Tongue to him that is unac- quainted either with the phrafe or meaning of it. The Soul that is thus acquainted with all Scrip- tures, if one Scripture bind it, another will loofe it: if one wound it, another will heal it : if one caft it down, another will comfort it.
2. Be a careful keeper of the word of God in pracHce. DavU felt, and every Soul that hath their Senfes exercifed will feel their Affe&ion to, and proficiency in thc Scriptures grow according to their pra&iceof the Scriptures. P/i/. 119. 56. This 1 bad becdufe I kept thy 'Treccpts, And Chrift teacheth plainly , that he that is a doer of the will of God, is faireft to know thc Dodrine that is of God. I know* no fuch way to be a good Scholar, as to be a good Chriftian.
Z In-
The PREFACE. a?
3. Intertain the Spirit of God, if you would have cither comfort pr profit of the word : If at 59> 2 1. the Spirit and the Word are promifed together: fobn6. 63. Chrift tells us that his Words are /pint and life, 1 &r. 2, 10. andforeward, it is the Spi- rit that doth all by the Word : and %,?§hn 2, 27. It is the anointing that teacheth all things. One fayes well of Paul's Epiftles that no man can under- ftand them without Paul's Spirit : And Co may be faid of all Scripture. , Sight is as needful as light, els blind men might judge of Colours : And if the Spirit were not as needful as the Word of Faith, then blind fenfc and hafty unbelief would not ftand to fay that all men are Lyars, and that God^s Truth failes for ever. The material Do£rines *nd obje&ive Revelations of the Word and Spirit arc ever the fame : And a Spirit clafhing with the "Word? is furely a Ghoft and an evH Spirit. But the Word and Spirit in the conveyance and delive- ry of the felf-faoie Revelations, arc oftimes fepa- r,at in their influences: for fbmetimesthe Word comes alone without the Spirit to thofc who have eyes and fee not. &c Sometimes again the Spirit comes with a difcovery ot the iamc Truth that is in the Word without the help of the Word , as to Infants, deaf Perfons, and even others at age and having the ufe of their ears , but being not well vcrfed in tha Scriptures , yet defiring to know and do the will of God , are oftimes, no doubt, by a fecret immediate inftindt of the Spirit, x>f God , without the aftual remembrance and help of the Word of God, taught and inftru&ed G z accord-
z6 The P REF ACE.
acccording to the Word : for God leads the blindt by a way that they know not. And- the Apoftle i Pet: 3. 1 . tells us , that fome men at age, by good example may be won without the Word : Why then may nor the Spirit of God do, what the example of a Chriftian woman can do ? But that it concerns all that would converfe comfortably with the Scriptures, to call the Spirit of God to their affiftance is manifeftfrom this, That there are many, and thofe the mod concerning Quefti- ons, that fall under a Chriftians Cognition to be xefolved according to the Word of God, which are determinable only by the Spirit of God : even all thefe that may moft defevedly be called the things of a m*n , which none knows, and there- fore cannot competently judge of, but the Spirit ofGcdthatknoweth all things, and the Spirit of the man, and that not either without afpecial pre- fence and affiftance of the Spirit of God : Nay if you fhould conveen about thefe Queftions a Coun- cil or General Aflernbly,of the learnedft Do&ors or ableft Divines in Chriftendome , they could not define them : Such are the Queftions of a Man's perional intereft in God, and his ftate toward God^ whether a man have the Spirit and be born of God, and the like. They may give evidences of thefe things in the general, and indehnitly, which may be as media to conclud upon, and which they may frame into univcrfal propofitions,that he who hath thefe evidences is of God &c. But to fubfumc to thofe propofitions, and from thefe premises to con- dude particularly, belongs only to the Spirit
The PREFAC E, 2y
of God witneffing with our Spirits that,. we are the Children of God : for by the Spirit we know the things that are freely given us of God.: The like is to be faid of many particular matters of fadt that concern a man. I inftance in one , but it is a main on. The nature of the fin againft the Holy Ghoft, /find the beft advHcd Divines very warry ( as they have Reafon ) to determine in: and yet more awar of perfbnal application of their deter- mmationss, becanfe of latent circumftanccs impof- fiblc to be infallibly reached and difcerned by any man in his neighbour. Now whether is my fin againft the H©ly Ghoft? is a Queftion lb puzl- ingand perplexing oftimes (Tome know what / fay ) even to fuch as arc dear to God, that it paffes the reach of all created wifdom to ridd their doubt. And let me fay only by the way, there is no more compendious method in the World, to draw or rather to drive a man to the fin againft the Holy Ghoft, than the apprchenfionthat he hath already finned that fin: for that apprehenfion renders him defperat, and what will not a defperat man do ? O cunning Devil ! But O wiferGod ! that gives fob- tilty to the fimple, and makes them able to ftand againft the wyles of SttA*. But how is the Quefti- on ridd? / anlwer, the Spirit of God ridsitthas, according to the Scripture : That furely is not the fin againft the Holy Ghoft, whereof a man re- pen teth. Now when the Soul is at its wits end, and ready to fink , the Spirit of God fendeth fuch a loofcinto the Soul of the finner , of Godly fbr- row unto repentance, for that fin whereof he was
aS The PREPAGE.
fo jeafous , and the Soul of him fo joyes in his forrdvv, and forrotfs with his joy ( de fecctto do- let, & 1* dohre gdudet ) that he cannot be &tte- fyed'nor get his fill of that Godly forrow , which isfowarnae with love, and fo wet with tears, that except a man that is wet to the Skin fhould deny that he has gotten the fhowrc, he cannot deny but hd repents of that fin : And than fure he is not a firmer againfi: the Holy Ghoft, For it is impoflible to rene .v fuch an one to Repentance. I do not here mean, that only an overflowing power of Re- pentance, fuch as I have fpoken of, is a cure in the cafe : no •, for the rcry defire of Repentance vindicats a man from any fear of this fin, ( becaufe a (inner againfi: the Holy Ghoft, fo fins andfb de- lights to fin that fin, that he would not do othcr- wifc, if it were in his choife) But when the Soul's perplexities about this queftion are orer- whclming , then it is fit that they be cured with this meafure of Repentance that is fo overflowing, / marked before > and / mind it again , as good Showrs calme and clear the Air , fo, much Re- pentance it clears many doubts , refolves many Cafes, ridds the Soul from many perplexities, and fettles it in a fwect calme and ferenity.
The Fourth Dire&ion / §ive to thofe that would keep fo in^with the Scriptures, as to make ufc of them with comfort and profit is this , that they defpife not the Difcipline of tentations. Book- learned Chriftians and Divines are not the beft Scholars : but they that would be taught the my- ftcriesand Acroamaticks of Religion and Divinity,
mull
The PREFACE, 29
muft be Luther's Condifciples* and he was bred at the School of Tentations .• he confefled , that his tentations had learned him more of the Go- fpel than all his books had done. This School of tentations is of an old erc&ion : and ( not to fpeak of others ) here our Lord Jefus took all his Degrees. Hence he wai commenced Matter of experiences , and Do£tor univerfal in all cafes : for in that he fufered being tempted, he is able glfo to help thofe that Are tempted : And in all things he was tempted as we Are, that he might fuccour them that are tempted, JFJeb. 2. 17, 18. and 4, 15. And as his temptations accomplished him highly, for the reft of his Mediatory Work , fo parti- cularly and efpecially for the Miniftery 3 thefc were his Try alls for the Mimftery9AdAtth. 4. at the be- ginning , he is tempted , arid in the 1 7 verfe, from th At time Jefus began to PrcAek Wherefore let Mi- niftcrs remember , that if they be tempted, the Lord is giving them the higheft point of breed- ing for their imploymcnt. But bleffed is them ah that endureth temftAtion ( or bides out the Tryal) f§r when he is tryed, he jhAll receive the Crown of life which the Lord hath promifed to them that love him. James 1, 12. Now having thus fpoken at length to the Commendation of Scripture what excellent ufes it fcrves to in all cafes, and "what kind Offices it performes to the People of God in every condition , Let us for Conclufion be- hold how it fhewes to us the kindnefs of the Lord, in that Jetbro-Yike it comes to vific us in the Wildcrnefs , And let us hcarkjcfl what it vill fay to us there : For there we are. Text
3*
Text Hofca 2. 14.
Therefore behold, I 'will allure her and bring her into the Wil* dernefs, and ff ea\comfort ably . unto her,
INTRODUCTION.
'E have in the contexture of this ChdptcrjL folcmn confirmation of three great Truths,that are noted in thcScripture of Truth. I. Thdt the Lord mil not cafi of his People>nor forfdk* , his Inheritdnce, Pfal. 94. 14* Which general affer- tion it will be fit to clear in thefe particular Propo- fitions. 1. God will never caft off the univerfal Church, nor leave himfclf deftitutc of a People^ upon the Earth,wbo may ownehimand his Truth/ and may hold forth the Word of Li fe , fhining as Lights in the World , being blamckfs and harmlcfs in the midft of a crooked andperverfc ge- neration. Thus in our Creed, Wc bclt€v§ 4 Church
Vm-
$% INTZO'DVCTION.
XJniverftl% which fomctimcs is cloathcd in Scar- let, and foractime again is (et upon the Dunghill : Sometimes is courted of the multitude in the City, and fometimes is perfecuted and driren to the Wildernels : Sometimes is more vifiblc and glori- ous,in the incorporatSocieticsofNationalChurches, fometimes more latent and obfeure in fomc few fingle perfons lcattcred up and down in the World -, u*ho, h may be, in their time, are as little obfer- ved by the World , as the feven thoufand true Worftiipcrs were by Elus in his time. There is a time, Prov. 28. 12. when 4 m*n is hidden : And the Lord in the worft of times hath his hidden *»rr,Ffal. 85. 3. And when judgement returns unto fighteoufneJs9 *ll the ufright in He Art will foil*** *ftet it, Pfal. 94.. 1 y.
2. God may utterly rejed and totally caft ofF the vifiblc Body of a particular Cliurch : Witnefe the Church of the Jews at this day, and the feven femous Churches of Aft*.
3. God may fententially reje& his People by Threatnings, when he doth it not, nor minds to do it eventually and effc&ually in his Dilpenfati- ons. God may lift uf his H*ni dgAtnft his People * u overthrow them, and he may fay by his threat nings, Th*t hemll dettroy them* as it is Pftl. rod- 23. 26. When yet they are (pared : he may frame a Bill of Divorfc againft his Church but not give it her into her hand,Z*pk z. 2, The Decree, or the threatning intimating the Decree is one thing, and the bringing forth of the Decree, or the cuccutton of that Threatning is another
thing,
rNTRODVCTlOT^. 3i
thing. Repentance will obtain both a Sufpenfion and Repeal of a Sentence of reje&ion. In a word, God may caft out with his people, and not ca£ them off for all that : He may Ccnfurc them Within doors, when he minds not to put them to the door : The Lord may fay, he can* not owne a Whore, aad yet he is Married to her : and he threatens to caft off a Whore, that io he may keep {till an honeft Woman.
4. God roay really and effe&ually caft out his People , when yet he doth not caft them off : A Whore may be put to the door and taken home again, fer. 3. x. A Leprous Mirum may be put out ef the Camp and taken in again: God may not only fay by his thrcatnings, but fecrn to confirm it by his Difpenlatious, that his People arc out- cafts, and yet He gathers the out-cafts of ' Ifrael, P/i/, J47. 2. The Lord hath oft times in his Difpenfa- tions fo flic wed himfclf to his People, tcftifying his Difpleafurcs againft them •, that even thofe who were more than common Councilors withGod,and were beft acquaint with his wayes have had right fad apprebenfions of total off-cafting, fer*\^. 19, ' HaH thou utterly reyBed Judah ? Pf3; 8j, j, 6. Wilt tb$u he dngry mth us for ever t Wiit thou lr*rv out thine dnger t% all fenerations ? WUt thou not revive us Agdtn thdt thy people m*y rejoyce m thee ? A»d yet in the 9*6 verfe (andO! if this were the anfwer for the Mourners and inquirers in ScotUnd^) his f*I- vttion is netr them thdt fetr him , thut (jlory may dwell m our Und. So that thele are three very dif- ferent things, i, Gods catting out with his
People
34 l N TR O D V C T I 0 N:
People. 2. His carting out his People. And 3. his cafting his People oft
5. God may rejeft one Generation of a Church or Nation , as a. Generation of his wrath , and yet his Covenant tfand with the fame Nation or Church : Witnefs that Generation with whom the Lord's Spirit was grieved fourty years, and whofe Carcafc s fell in the Wilderncfs.
6 God may caft off the Incorporation of a Church or Nation, whereof fome'tiuies he re- ferves a remnant to whom he will be gracious, and with whom he will eftablifti his Covenant, Paul Rem. 1 1 at the beginning (hews, that be with Ifrael as it will, God mil not caft off his own Eleft, fuch as he himfelf was. And Row. 9 27: though a number like the fand of the Sea be deftroyed, let a remnant Jhdll be faved, as faith Ifatah chzp.- t, verf, 9. And that is the grand confolation, when all goes to all, 7 hat of all that the Father hath given htm , ChnHwill lofencne, Joh.6. 39. A Son of perdition when he meets with a temptation may go from Chrift's very elbow, both to Hell and the Halter at once : - But however luch may be lent to Chrift to make ufe of in a common Service for a time; yet certain it is, that they have never been given to him for Salvation, But yet God i* good rolfracl, P/4/.75.1,
But here two diftin&ions are fit to be remember- ed, The 1 . is Paul's diftin&ion Rom. 9, 6. be- twixt Ifrael and thofe that are of Ifrael. Common Profeffors, Carnal Hypocrites and unbelievers may expe& little mercy in a time of publick ofF- cafting of a Church or Nation, The zd di#in<SH-
on
1NTR0VVCTI0N. 3$
on is Hofe*\ in tifisCbdfter, betwixt the Children of a Whore and the Children of her JPhoreatms. This Whorifh Church had lawfully begotten Children Ammt and Ruchdtnab^ to whom the Prophet, who likwife himfclf was one, and a brother of thqfe Children, is commanded to apply himfelf, and ofthefe there were few in that time of publick Apoftacy. But then in the fyb verfe of this Chaf- fer there are the ill begotten Children' of her Whoredoms, whole names in the 1 Cbdpter were called Lodtnmi and Loruchtmth , and th'efe were many. The Children of Whoredoms are thofe who comply in judgment or practice with the common courfe of a Churches Apoftacy, whofe Faith and Principles ( if they have any ) are not the fruit of the immortall feed of the incorruptcd Word of God ^ but of the inventions and Com- mandments ot men , or the delufions and impo- ftures of $dtdn>whkh their Adulterous Mother,the Church that fo breeds them, (who is damned for that Ihe hath forfaken her fir ft ' faith ) is fo fond of. If a Woman be a gaudy, light Perfon, it may readily render her Children fufpefted : but if (he be an arrand notorious Whore, then it is too likely, and in the cafe of Religion, it is almoft neceffary and certain, that fi Mdter Meretnx, FUu tdlts ent. If the mother be a Whore, the Daughter will be fuch alfo , and fo the Proverb ftiall be fulfilled E&k* 16. 44. As is the Mother fo is the Ddughter. Papifts breed their Children Papifts, and other Folk breed their Children iuch as they them- felves are, and few Children make their Fathers
Religion
$6 INTRODVCr/ON.
Religion better: and therefore fad is the cafe ol young ones that fall into corrupt times : and fad is the condition of thefc times wherein young ones are bred corrupt. There is little appearance, if Soveraign goodnefs interpofe not , that they fliall fbon be better : Becaufe a perfon ordinarly pcrfiftsin thofe Principles wherewith they have been firft poffefled by education : for Solomon tells US that wloAtfoever WAy a Chili is trained up *tf, be tvillnotdepArtfromuwhenheis §U: and, auo Jemel eft tmkut* recent fervdbit odorem tejld dm* A new veffel will keep the firft fcent long. But more- over there is real ground of fear , that fuch times fhall ftill grow worfe and worfe : for evil begin- nings have worfe proceedings, they proceed ( faith the Prophet from evil to worfe $ Jer. <?3 5. And t W {men 4nd feducers , faith the Afoille 3 proceed And \ wax worfe And worfe, deceiving And being deceived* z Tirooth. 3. 1 j. I bid me And was wroth , faith the Lord, Ifai. J7, 17. And he went on froWArclly m the K>Ay of his heart : And what (hall the end be ? and where will they ftand > if the Lord fay not that alio which followes in the 18. verfe^.lbAvefeen bis wtyes , And I will beol bim. Prelacy will breed Popery to which it naturally inclines. Profannefs will m^ke a ftraight path to Atheifm and Barbarity. Ignorance will nouriflv fupcrftition. Formality, Indifferency, Loofnefs , Lightnef^, and Luxuri- ancy of wanton-witted Preachers efpecially ( but God be thanked, their ski 11 is not fo good as their will , nor their wit fo great as their wantoncls, ar\d they are like evil favoured old Whores out
of
1 N T R O D V C T I O N. l7
of cafe to do worfe ; and therefore they muft en- tertain their paramours with painting for beautyf and complement for courtefie ) will fofter Here- fy. Ceremonies ftraight way will learn to (ay Mafs ^ and then «»(<s %xw**> Lord help it. But the other fort of Children that arc the Children of she IVbtre, yet mt of her tVhoredoms , but of her Marriage bed,arc thefe whole Faith is the off-fpring of that firft Faith of the Apoftat Church , and thatunfpoted chafte Religion which (he profeffed* before flic forfook her firft Faith and brake her Co- venant of Marriage ^ and who owne their righte- ous Father , whom their Whorifh Mother hath diflionoured and forfaken^and who with grief and ftiame make mention of the lewdnefsof their Mo- ther , who mourn for her back-Hidings, and plead ( as here in the id verfe they are command- ed) for the honour and right of their Father: With thefe it (hall not fare worfe for their Mothers caufe»for they are fellow fufterers of reproach with their Father, and they bear his name: nor will he deny his intereft in them , they arc Ammh nor yet vcill herefufe them Fatherly kindnefs and Du- ty, they are Rubamtk to him : And though their bafe Mother by Adulterating her Faith doth for- feit her dowry of the priviledges of a true Churchy yet their Righteous Father will Hnd himfelf ob~ liged by their Mothers Marriage CoTCiiaat and contra&, to give them the Inheritance of lawfully begotten Children : and they (hall be kept and brought up in his Houfe, when (he (hall be fent off to call her Lovers 2?«r/j 3 with her Adulterous
Brat
38 INTRODVCTION.
Brats at her foot, who cry Father to Balaam. If I might infift, this confederation would clear the cafe well betwixt us and the Popifh Church: But tofpeak to a purpofe nearer us, If our Mother willDebord , let us tell her of it, and plead with her : If that cannot help it, let us be forry for it: But let us not in any thing be parcakers with her Adulteries, left we be thought Baftards: Let us owne our Father, and Study to be like him, even to be living Pictures of his Divine Nature, that fo it may be out of all qucftion that we are his own lawfully begotten Children , when we 'Bear hu Name upon our Forehedds, Rev. zz. 4. and that iL JHolmefs to the Lord, Zach. 14.20. Now thefe are they, even thefe who ftudy found Faith, and fmcere Holinefs, that go the World as it will, and let Gods Difpriations and their ownappre- benfions fay wfiat they will, fliall never be for- faken nor cakoffof God, Pfdl 9. 10. Tfcou Lord Baji not for fallen them that feekthee: Pfal. 37. 15*.. Z>4- vid in his old Age who had (ecu many things in his time; Yet never had he feen the Righteous for- pken. Joh. 6. 57. Him that c.meth to we, fayes Xhrift, / mil m no wife cafi out, Heb. 13. 5. the Lord, hath faid, I will never leave theet nor forfa^e thee.
1L The Second grand Scripture Truth that is rmed Co fblemnly in the context of this Scrip ' ture, is. That all the wayesoftheLordto his People are tnercy and truths Pfal. Zj. o. We fee in the former part of this Chapter, in the %tb, verfi , fo long as flic obeys and fcrves God, whatkindnefs he (hews
J NT R O D V C T ION. 39
her, he lets her want for nothing : And though (lie moft fhamefully playes the wanton under \ll that Mercy, yet long he Jorbears her, and isftill giving her, till (he begins infolently. to refled up- on the Lord, and to fpeak more kindly of her Lovers than of him : Then the Lord, as one that cannot endure to befo far difparaged* as to have it faid that there is any Service or Fellowship fb good as his, finds it now time that (he be taught, that fhe can no where do fo well as with her own Jirft Husband: And this (he aluft learn in the Wilder- nefti where he remembers mercy in the midft of wraih, and as it were forgets what he had even now beeil faying, and from threatning falls a com- forting and alluring of her , and there intertains her with the moft convincing cxpreflions of Love and Refpe&s. And we may mark efpecially in the Text propofed, how the Lord loves not to tell his people ill News , and that he defircs , in a manner, to'tync his threatnings in the telling, if it could be for his Peoples good * or, at leait to tell them lb cannily and convey them fb artificial- ly, and as it were, infenfibly, and by the by ; and withall to drop them cut fo fparingly, as thai they may neither hinder nor hide his great defign of love and alluring Mercy, / will dime her, and hrmg her into the lVUdcrnefa And fpeak comfortably unto her : And when the Lord hath gained his great defign and hath once won the Heart of her, then followcs mercy upon mercy, and promife upon promifeto the end of the Chapter i where he de- clares that he will betroath her unto himfelf for H eve?
4o X N T ■* O 1) V CT I O N.
ever in Faithfulncfs , and that there (hall be no thing but inviolable kindnefs betwixt them in al time coming. The Lords Threatnings, Frown and Chaftening Rods, arc all neceflary Mercies advancing the great Mercy of God's People in th nearer Injoyraent of himfclf: And that which ii its own nature, and at fbmetimc is mercy , at a tiother time to fuch a perfon were no mercy, or ; cruel Mercy, fuch as are the tender Mercies of th wicked. But God will not (hew wicked men Mercies, cruel Mercies to his People. I com pare the mercy of God to his People , in all hi wayes , to a white threed in a Web , run ing through many dark colours. A child, or on that knows no better, will readily think at ever; difappearing of the white, that there is no whit there : But when they look to the inner-fide, the; find the white appearing there that was intcrruptec and loft, as they thought on the other fide. Evei fo the mercy of the Lord , which indureth fo everto his People, runneth uninteruptedly alongf all his difpenfations to them * and if they point a any black part of the web , and ask , where i your white threed now ? if they pitch upon an] fad difpenfation of Providcncc5and ask,what mer cy is here ? I will bid them, look to the inner-fide for we muft not judge by 4ppe4t*ncey but we mui judge righteous Judgment. There is a difappearing white threed of mercy on the innerfide of all th< blackeftand moftaffii&ing lots of Saints , and i any have not the faith to believe this in an hou and power of darlyiefs, jet I ftutfl wiflb them th<
7 N t R O D V C T I O N. 41
patience to wait, till they fee the white thrced •kyth again in its own place, and till they find un- denyablc mercy, that will not fuffer it felf to be miftaken, tryft them upon the borders oi that dark valley ; for mercy follows them ill the dajs of their life Tftl. 25. 6. and fomctitnes if jwM ampafs them vunddhou: TftL 31, 10. In a word all the very outfallings that are betwixt God and his People, they are dmdntium it 4, that is but tnrnis redintegrate lovers caft out and agree again, and they caft not out but that they may agree again: and fo arc God and his People y mercy (hall conclude all that paffes betwixt them : and that mercy is joyned with truth ; for God hath faid it, and he was never yet worfc than his word to any * but to many very oft much better. You fee here ( which confirms the point not a little ) what a wildc piece (he is , to whom the Lord docs all this, neither minding God nor his Covenant nor Com- mandments *, but courting her lovers and follow- ing her lightnefs : and yet the Lord purfues her, light and litle worth as flic is, courts her, and in- vites her to come home. All this is ftrange , and yet all this is but like God, that the Holy One of TfrdelfaouXdi thus like the AdulUmite Judah*) friend (fen. 38. go to feek a Harlot by the way fidef Butconfider. 1. That when the Lord Married icr, he knew all the faults that followed, herr, and rook her with them all. If God had not known >efore what fhe would prove, it might be ftrange :hat thus he fuits her : but if there be any thing o be admired here, it ishis firft love to her whom H 2 he
4x INTROVVCTIOK.
he knew to be fuch an one. But xdly confider where will the Lord do better ? Where is there any in the World that Without his own under- taking would ferve him otherwayes ? And there- fore till the Lord find a better match , he thinks (and with all reafon ) even as good hold him at his tirft choife : Efpecially fince 3. He knows of a.Avay howto gainher : And 4. fees her already rewing her courfes, and faying that {he will return to her tirft husband. And by all this y. he will let it be feen that he is not fo unftable and light as fhe is. She could find in her heart to entertain others in his place , and finely fhe was not ill to pleafe, that could take an Idol in his roome: but yet he will make it manifeft to all the World, that he is God and changes not } and therefore he will tnantain his old kindnefs to her, and will remem- ber the love of her efpoufals, and the kindnefs of her youth : For 6. Foolifli as fhe was,he had gotten more love of her in former times,thanhe had got- ten of all the World befides. And thus the very cafe ftands betwixt God and his deboarding Children and backfliding People unto this day.
1 /// The tb$rd great Scripture truth that is here folemnly confirmed is this , That Gods way with his People is notthe manner of men. 2 Sam* 7» l9* Hofea 6, y. They like men trar.fgrefs the Covenant, and Chap. n. 9. ^like God and likehimfelf ( and there is none like unto him : for if any were like him, he were not himfelf ) mil netexe- cut the fiercenefs of his *ngcr^ nor return to defroy them > btcaufc he is Ggd md net mav> Jer. 3, i>. The)
/ NJ R 0 <D V CT 1 O N> 45
fay ifd man put away his wife, and fhego from him *nd become another mans, $ hdll he return unto her Again I (hall not that land be greatly polluted ? but thou haft fUysdthe.Hdrlot with many lovers, yet return again unto me faith the Lord. Now that Gods way with his People , is not the manner of men , warrands them to exped from him things not ordinary: for it was the greatnefs of his extraordinary kind- nefs to David that made him fay fo of Qod : yea it warrands them to exped: above expectation* Ijai* 64. 3. Thou did ft terrible things that we looked not for. Yea more, it even warrands them to expcd: above admiration, Zech. 8. 6. If it be marvelous in the eyes of the remnant of this People m thefe dajes ; fhould it a/jo be marvelous in my eyes, faith the Lord of Hefts ? And the Ground of all is I fat. 5^, 9. 2fc- faufe as the Heavens are higher than the earthy fo are the Lords ways higher than our ways , and his thoughts than our thoughts. This is folcmnly confirmed in the Text propofed : where we have fuch a ftupen- dious ftrange inference, a Therefore tfrat ( coniider- ing whatharh been laft laid ) all the World cannot tell Wherefore : a Therefore, that if it had been left to all the World to fupply what follows it, confi- dering what hath immediatly gone before, I doubt it could have entered into any created heart to have once gucfTed it. She went after her lovers and forgot me faith the Lord, and therefore I will al- lure he >e and comfort her. To this Therefore is well fub joined, Behold, which obfervation teac^eth Admiration of what we cannot reach to fatisfa&i- 011: Only, from all this, let us confide^ whether H 3 the
44 INTRODUCTION.
the great fin of limiting God be nof too ordinary, and too litle abhorred an evil amongft us. Wc frame to our fancy a litle modefi God ioriooth that muft not take too much upon him : and by thofe fancies we model our Prayers, and retuxnes, and pardons of iin, and accounts of Providences, and events of difpenfations, and all things. And if that be not to have another God before the true God, I have not read ray Bible right, nor do I underftand the firft Commandment. But now after that I have wandered fo long before, though, I hope, notbefidethe purpofe, I am yet but enter- ing the WtUcrnejs.
SER.
AS
SERMON
Hofea 2; 14:
Therefore behold, I will allure her ? and bring her into the Wilderness > andfpeal^ Corn* fort ably unto her:
A Wilder nefs is a land of d^knefs fir. 2, 3 1, and whilft I but look into the Wildcrnefs, I am furrounded with the darknefs of a myfteiious tranfition in the particle Therefore. But when I begin to enter , and while my foot ftandeth even upon the borders of darknefs, I fee alight (bining out of darknefs, Tf*l. 119.130. the enter ance-of thy words givetb light , it giveth under ft <tndw% unto the fimfle. This lights me over the border • where being come* I hear a voice which bids me TSeholdy and beholding I fee a ftrange Wherefore^ of this fttzngcTberefore, and it is this, that by any means the Lord muft have his Peopl's heart , and be fole owner of their loye without a Rival or partaker. H 4 In
46 S EKMO N on Hofea 2. 14.
7n the clofe of the former verfi , floe forgot me faith the Lord : that /cannot fuffer, and therefore Todl Allure her, "Behold IvPiii allure her. She for- got me and could not tell wherefor, except it was for my indulgence, and that /lpilt her with too much kindnefs \ as it is written for my love they *re my enemies. And I will purfue her love , and follow her for her heart. I will allure her , and I will tell her wherefore not : Not for your fakes do I this faith the Lord (jod, be it known unto you «, "Be afhaThcd and he confounded for your own Wayes, O houfe oflfrtel. Eiek. 36, 31. But I will not tell her wherefore, but fo it mull: be: therefore I will allure her, and if my former kindnels and indul- gence was a fault •, (for the Trofperiw of fools de- jiroyesthem^ Prov. r. 32.) that ftiafl be mended: / rv+ll bring her into We V/ddernefs \ For fhe is fo wild that 1 muft tyne her before I win her : /muft kill her, before 1 make her alive: T muft loofe her, before /find her : /muft caft her down be- fore I comfort her } And therefore I will bring her into the Wdderncfi \ and I mil (peak comfortably unto her, All this we are willed to Behold* There- fore Behold^ &C.
In the words then we have thefe four things diftinSHy to be confidered. J. The Note of ob- fervation 'Behold. %y The intimation of the Churches condition, / #>*// bring her tnto ths WtU dernefs. 3. The Lords great, defign upon his Church in this and all his Difpenfations to her , I tcitiltturemT^ which rules all the viciiiitudesofher divers Lots, as means depending in a due Subor- dination.
SERMON on Hofea a, 14, 47
dination upon this high end, whereinto they .arc all to be rdolved,as into the laft caufe and reafon. This great defign of God upon his Feople, is as the Principles and fundamental proportions of Sciences, which prove all particular conclufions, ivhilfl themfelves only remain unproven by infe- rence, as being received by evidence , of all that are but acquaint with the terms. For if it be asj&|d, wherefore God will affli£t his Church and briflg her into the Wildemefs ? Theanfweris, becaufc he will allure her : And wherefore will he com- fort her? Becaufc he will allure her * He muft have her heart as I faid before. But if it be asked, and wherefore will he allure her ? What lees he in her, That thus he fhould Court her for her Kind nefs ? That muft anfwer it felf, that is the there- fore that hath no wherefore, but, Even [0 Lor W, for fo it pleafes thee ! 4. / fhall confidcr the jun&ure and coincidency of her Affli&ions and his Gonfo- lations } I wilt bring her into the Wilder nefs And ffeak comfort My unto her*
Therefore behold.
FRom the firft thing then, the Note of Obfer- vation we have this Do&rine, That it is our Duty (and 4 weighty one) well to confi&er the Lords wayes with his Teoplc And his W*rk* towards them. Therefore behold. &cc. When God bids us "behold, it is 'fure we (hall have fomething worthy of the fee- ing. Now that this is a concerning Duty, fe- rioully toobferve the Lords works and wayes to- wards
4& S E R MO N on Hofea 1. 14;
wards his Ptoplcis confirmed By thefc three things from the Scripture. The 1. is, Scripture Com- mands to this purpoie, fuch as the many Beholds that the Lord either prefixes or annexes to his works, whereof: we have one in this place; and Pfal. 57.37. We are commanded to mark and be- hold the end both of the upright and of the tranfgrejp ours. And to the head of commands ( becaufe I love not to multiply things without great neceflr- ty ) I refer all thefe things that are proper perti- nents and pendicles of a command. 1. Exhortati- ons* fuch zsfer. 2. 31. O generation fee ye the word of the Lord. 2. complaints And expojluUtions fuch as Ifai 16 II. Lord when thy hand u lifted up, they mil not fee. 3. Tromifes9 fuch as Hofea. 6* 3. Then Jhallye knoWy if ye follow on to know the Lord &c 4. Threatmngs, fuch as Pfal. 28. 5-. becaufe they regard not the work} of the Lord, nor the operation of his hands he (hall dejiroy them and not build them up J with Pfal. 50. 22. Confider this ye that forget God, left 1 tear you in pieces and there be none to deliver. 5. Commendations > fuch as Pfal. 107, 43. whofo is wife and will obferve thefe things &c, Hojea 14 9. And he that was a wife man and a great obferver tells us JEcclef. 2, 14, that the wife mans eyes are in his bead. 6. Wehavealfo Difcommendationszx\& hxprobrati* 9ns wherewith the Lord upbraids fuch a$ obferve not his works and ways Ifai 42. 18. they are deaf and blind that mllnotfcr.y&LJferemyfr 2 2.calls them Sottifc and the Pfalmifis call them Bruits Pfal ^ 6.S0 then by the command of God which is the un- doubted determiner of Duty it is a neceflary con- cerning
S E R MO N on Hofea i. 14. 4^
cemingduty to obferve the Lords works ,and ways towards his People.
The ±4. thing that confirrnes the point, is this, That the Works of God 3ie wrought before his People for that very end , that they may ,obferve themrand he makes his ways known to men, that all men may obferve him; take but one pregnant place for this. //4'4 1, lo. That they may fee andknovo and con(jder and under ft and together , that the hand of the Lord hath done thts^ And the Holy one oflfraelhath crea- ted it, The Holy one of Ifrael is no Hypocrite, and yet he doth all his works to he feen of men.
The thtrd thing that confirrnes the point. is, the ufefulnefsofthe works of God : There is never a work of God, but it hath fome excellent inftru- dion to men that will obferve them : every wprk hath a word in its mouth. There is fomething of ufein everyone: God fpeaksno idle words: every word of God is pure, yea his words are like Silver tryed in the furnace feven times : there is no drofs nor refufe in the Bible : the light of Ifrael and his Holy One works no unfruitful works, like the works of darknefs : Gods works of Pro- vidence are an inlargement and continuation of hisGrft piece of Creation ; and it the fir ft edition of his works was all very good, perfect and un- reproveable •, how excellent to all admiration mud the laft edition be , after fo many ? But who is wife to underftand tht& things , and pru- dent to know them ? who hath thele two ufeful volumes of the word and works of God bound in one, and fo makes joynt ufc of them in their day-
/A
50 S E R MO N on Hofca 2, 14.
Jy reading? But howbeit many arc unlearned, and to many the book be fealed, yet there are rare things in the book. So then fince the works of God are fo ufeful, it concerns us to obferve them as things tending, even as alio they are intended, to our great advantage. And upon this very ufeful confideration , we will find our felves obliged to obferve ferioufly the Lords works and ways to his People ^ except we can anfwer that queftion, where- fore is there 4 price tn the hand of a fool to get rvif- dom, feeing he hath no heart to $t.Prov. 17, 16. /fhall not here mention that which is, if not a ftrangc confirmation, yet a clear illuftrarion of the Do- cfirine j and it is the practice of Saints in Scripture who hare been diligent ftudents ©fall the works of God univerfally, and particularly of his wa^sto his People: and fome have been fuch proficients by their obfervations, that they have been able to leave us a perfc£fc Chronicle, with a diurnal account of events in their time, as the Scripture-Hiftori- ans j othets have fearched fo deep, by the fpecial afliftance cf hirn that fearchcth all things, even the deep things of God, that they have been able to frame us certain and cverlafting Almanacks of the ftatc of future times ^ as the Prophets. But to pa(sthefe, as being adedand aflTifted by an extra- ordinary motion and meafureofthe Spirit of God, Look we thorow all the Scriptures , how Religi- ous obfervers of th£ works of God and his ways whether in general to his People, or to themfelves in particular, we find even ordinary Saints and ex- traordinary perfons in their ordinary converfation to have been* Now
SERMON on Hofca 2. 14. ji
Now being convinced that it is our concern- ing Duty to obferve diligently the works of God, and his Difpcnfations to his People : Two great Queftions require to be anfwercd for our further fatisfa&ion, and better inftru&ion in this Duty. i> WhM Are we jpecully to obferve m the work* of God And his Dijpenfations to hit People ? 2. How Are we to obferve the worlds of God}
To the firft Queftion then , be it prefuppofed, x. That there is no work of God, nor any thing in any work of God, how common and ordinary foever, that is not excellent And Glorious^ And wor- thy to be fe Arched out , 1>fAL 1 1 1. 2, 3, 4. But 2. Of all the works of God, fome are more Glorious and obfervable than others , and of every work of God, fome things arc more excellent and fearch- worthy than others. 3. That we are not able to obferve or take up fully any work of God $ far lefs all his works. EccleJ. 8, 17. Whereupon it follows in all reafon 4. that we are to apply our felves to the obfervation of fome things efpecially in the works of God. Otherwife as by a perpe- tual endlefs divifibility , of the leaft continuous body ( according to the principles of PertpAtettck Philofophy ) a midges wing may be extended to a quantity able to cover the outmoft Heavens : fo the obfervation of the meaneft work of God, may abundantly furnifh diicourfe deducable to perpetuity. But then what fhallcome of ihort- breathed man , whofe days are an hand breadth, in the attempt of an impoffibility ? he muftly by the gate , aad leave the reft ( as It Alms do their
chefs
/A
$x S £ R MO N on Hofea 2. 14.
chefs playes) to be told by his pofterity. Where- fore / (hall but hint compendiouflyat thefe four things chiefly, to be obferved ferioufly in the works of God, and his ways towards his People.
t; We would conilder and obferve ferioufly the works themfelves with all their circumftanccs, and this is a part to know the times, to know what the Lord is doing to his people in the times : none would ke fucb Hrangers in ferufalem as not to know the things that happen there m their days. Lake 24, 18. David Pfal. 143, fi can fay, I meditat on all thy works, I mnfe on the work of thy hands. We might think him a bad Mariner who being at fea fhould not be able at any time to tell from what airth the wind did blow ; and we may think*' him a litle better Chriftian who can give no account of the times, nor of the Works pfGod 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 ftudy to be acquainted with the accidents of divine Difpenfa- tions in the time 5 not out of Athena* cunojity^ but Chnfun inquiry \ But if it be asked , how far is it betwixt Annocbmd Athens > or plainly what difference is there betwixt Chriftian inquiry and Athenian curioiity ? it may not be amifs ( as ?*ul *n faffing h keheld their devotion Aft. ij.2%.) by the way to take notice out of Aft9 17. 19* 20. n. of thefe three properties of Athenian curiofity, which difference is from Chriftian inquiry,
1. It runs all upon new things* Even the An- cient
S B R MO N on Hofea a, 14. 53
cient truths of the Gofpel, and the beft things in Gods difpenfations,if once they become old and or- dinary, do not relifh with curiofity. 1. Curiofity fatisfies it felf with telling and hearing of tfeofenew things * it hears to tell , and tells what it hears, and tells that it may tell , and nothing els, as the Text fays •, it is taken up with the report of things more than with the things \ it is an empfy airy thing. 3. It is a time fpcuding thing: they fpend their time fo, fayes the Text : Curiofity like nigards can fpend well upon another mans purfe, and give li- berally of that which is none of its own : let no man truft his time to Curiofity, which will be fore to give him a fhort account of Mlffent. But fof furtherfatisfa£Hon in the difference betwixt Athe- nian curiofity and Chriftian /hquiry,let all that be confidercd which refts to be anfwered to both the Queftions proponed before, upon a particular fur- vey whereof, we fhall be able to give a more di- ftind: judgment in the cafe of this difference. On- ly as it is kindnefs not curiofity that makes men in- quire , how their friends do : fo where there is true kindnefs to the People of God , it will kyth in a felicitous inquiry concerning their flate in all things. But, asthemanasfced Chrift , who then it my neighbour ? fo may the Church and People ef God juftly ask, But who is my friend ? ihe lees fo many as the Levite> pals by on the other fide, who never turn afide, fo much as once to ask how fhe does , and to whom all is as nothing that fhc fuffers. Lament. 1, 32, Is it nothing to you til ye that
54 S E R M O N on Hofea i. 14.
pdfsby? &c, Letit&eremembrcdthcn, that the works of God themfelves wkh all their circum- fiances be duely confidered.
The xd thing to be obferved in the works of God, is, the Author and hand thatworketh thefe worksThis the Saints have obferved m the works of God, Pfal. 39, 9. this they will that others may obferve, PJaL 109 27. This all may, and ought, and (hall in the end fee 7Jf*l. 9, 16. Ifiai 26. 1 1. who tver be the Amanuenfis or what ever be the inftru- ment, Gods works, as Tauls Epiftles , are all gi- ven under his own hand, with this infeription, 4II thejehtve my bands done. The Scripture hath di- vcrfe expreffions to thispurpofe, of the finger of God, the hand ofGod,the arme of the Lord, and God himfelf appearing in his works,intimating the gradual difference of manifeftations of a Provi- dence,appearing fometimes more darkly/ometimes more clearly in the works and difpenfations of God. And yet even the fmalleft chara&cr of providence,if men had on their Spectacles , is fufficiently con- fpicuous and may bedifcemed that it is the hand writing of the Lord , for that it hath a peculi- ar ftampt of Divinity that cannot be counterfit- ed. If God creatbut a loufein E%yft» that is aa original whereof the greateft Magicians can give no copy : becaufc it is the finger of Cjod Exod. 8. 19. And yet many read the Epittlc without theinfcrip- tion •, many fee the hand work , and not the hand} the Work, and not the Worker. Not to fpeak of Heathen Atheifts, of whom fome have been darkned with the fancy of a voluble blind fortune 1
others
SERMON on Hofcaa. 14, ^
otbfcrs dammifhed with the impreflion of on inflex- ible inexorable fate : both equally oppofed to tht truth of a wifely contrived and freely excrcifed Providence. Nor to fpeak of heretical AdAmcbe* 4ns who attributed all evil events of fin or pain,to the Demoniacal influence of a nudum frmdfmm an Independent unprincipiated Principle of evil, iii plain fpeech, aJ9rvi/-God; nor of malicious blak phemous /r*>J, who, albeit that they cauld not deny, that notable Works and Miracles were wrought by Chrift, yet calumnioufly attributed that, which was the finger of God, to BeelteM the Prince of Devils. I fay, not to mention theft, how many are there in all Generations, who have dogmatically received the true principles of a gene- ral Providence, that, either of ncgleft , do not, or of infirmity and miftake cannot , or of malice will not fee, the hand of God in particular cvcnifs: And therefore we have this frequent Conclufion of Gods difpenfations whether ot mercy 6r judg- ment, then fhdli they know tbst I *m tht Lord. Un- bclict of a providence loofcth all the pins and fhaketh the whole frame of Religion : and the faith and a&ual obfervation of a Providence fixcth all that Atheilme loofeth. Upon this pin of an ob- icrved Providence , the Saints do hang many ex- cellent vcfTels of greater and fmaller quantity* And what doth not Ddvi /build upon this founda- tion ? the Lord rtignetb. Let us then obferve Providence ruling in all difpenfations, and in e- very one of thefe, let us with old £2/, both lee, and fay, kit the Lgrd : and whether difpenfations I be
56 S E R MOT^on Hofca iy 14.
be profperous or crofs, let us remember hiftj that Rath faid, / m *{e fedee , *nd I ere At evil. Only let not the obfervation of providence either i, flaken our hands in any good Duty : This evil $» q) the Lord, wherefore then jhould I rvdit sny lender for hun^ was an ill ufe of Providence. And this is but like the reft of Satans and Unbeliev's Conclusions, Nor 2. Let it ftrengthen our hands in any finfu! project or practice. It was the De oil that faid €dtt thy fe if claw n. from the pindde bectufe he hdth gf vtn his Angels cbtrgc of thee* Let us not take Pro- vidence 3« foir approbatkJn of our pra&ice: as Sendcberibvtho could fay that he. &d* not come up without the Lord d^dinfl ferufdlem. It was a wicked word in 7)avid'$ enemies to fay,, (jok hdth forfdken him> let us perfecute dnddefiroy him : But Ddvid was of another fpirit , when God delivered Sdul into his hand : let not mybdnd (faith he) be upon bim: for wickednefs procecdeth from the wicked , as faith the Proverb of the Ancients. 4. Let no difpenlations of Providence be determining evi. deuces of our ftate before God : for all things fall alike unto all, and and no mtn can knon> either love or hdtredby dlltbdt is before htm, Ecclef. 9, 1. It is a great vanity in a wicked man to think the better of himfelf for profperity. And it a great wcaknefs in a Saint, to think the worfe of himfelf for Af- fliction and adveriity ., albeit all thefe come from the hand of the Lord. And yet none are hereupon allowed to be Stoically or ftupidly unconcerned in the viciflitudes of differing difpenfations : for £r- clef. 3, 4. there is * rime to weep dndd time to Uujh,
s
SERMON™ Hofca i. 14. 57
a time to mourn and a time to dance. And chaf. 7. 14* the wife God by the wife roans mouth bids us, m the day of froffertty be joyful, but m the day of ad* +erfity eorifider*
The •*</. thing to be pbftrved in the works of God and his ways to his People, is the Properties and Attributes of thofe his works : lor as omne faffum refer tfuum faftorem , every thing made ie\ fembles its maker •, ib in the works of God gene- rally, and more fpecially in his ways and clifpcn- fations to his own, we have a lively draught and delineation of all the attributes of the blcfled Worker. Here is difplayed the foveraignit/ of God which is exalted equally above limited Royality and licentious Tyranny : for the Kings frength loveth judgment* Pfal. 99. 4. The Sove- reignity of God flows from his unlimited /ndend- ent nature, is founded upon his tranlccndenc un- derived right in his creatures, and runs in this me- thod, 1. he is over and before all things: 1. all things are of him:x 3. alt things arc his: and there- fore. 4. he may do with his own what he will ; he is the only fotentat, and to him belong the King- dom* the power and the glory for ever , Amen. This Sovcraignity of the works of Gpd, or of God in his worfcs,is a common pafs-key that will open all the Adyta* the fee ret paffages of the moft myftcri- ous refcrved works of God, in his moft furprizing difpenfations to his People, and gives the onjy an! wer to Queftions about many of his difpenfa- tions other ways unanlwcrable : inftancc thefefew. 1. Queftion. Why bath the Lord ele&ed one to I 2 Saint-
yS S E R MO N en Hofea a, 14.
Salvation, and appointed another to Damnation* and that, it maybe , of two Brethren , zsfdcoi a'nd Edfu Twins born , where all things are equal in the Object > Anfwer. Becaufc tt the Pot- "tcr hath power over the clay .to make of the " fame lump one veflcl to honour and another to cc diftionour, \om. 9. 21. Queftion 2: -Why, in purfuance of thedefign and accomplifhmcnt of the work of our Salvation^did the Lord bruife his own Son and put him to grief? It p leafed the Lord If** 53, icjgueftion 3. Why doth the Lord (hew mercy to one , and harden another ? Anfwer, So he mil K$Mi<). 18. gueftion 4-, Why toallthofe that arc really in a ftatc of Grace, doth the Lord difpenfe Grace fo differently in time , mcafure , method, manner and other circumftanccs ? Anfwer, thdt is 41 the ffmt of God mil r Cor. tl, ir. Queftion 5. Why doth the Lord diftributc an equal re- ward of Glory to thofe whofe works and fervicc is very unequal in the World ? Anfwer. Becaufc it it Urrfnlfor the Lordto dortlut he vsdl mth h\% ewn. Mdth. 2b. 1 5% Queftion 6. Why doth the Lord vouchafc Grace to thofc mod ordinarily who naturally ly at the grcateft disadvantages, fo that the Poor, the Fools, Babes, yea the moil dc- fpcrat forlorn finners, Publicans and Harlots, arc called and do receive the Myfteries of the King- dom of Heaven and enter thereinto , whilft the Wife,the Mighty^thcRighteous.Civil/VVell Natur- ed and Well bred Pharifees arc pafled by ? Why ftould all this be ? Anfwer. Even fo father forfoit firmed jpod.in tty fcht> AUth. II. l6> Queftion,
7, Why
S E R MO N on Holca u 14. 59
7. Why doth the Lord choofe one People , and Nation to make them hisPeoplc, bring them with- in the bond of his Covenant, and give them a free difpenfanon of his ordinances, whilft he doth not fo to others^ and loves them that arc of themfclves, it may be>the leaft lovely / Anfwer " The Lord cc loves and choofes , becaufe he loves and choofes TDeut. 7. compare tlje 7, and 3. vetfts* Queftion 8. how comes it that the Lord furprifes his Saints many tiroes with fuch uncxpe&ed kindnefs and mercies, as diftrefs their wits and dafh their mo- defty fo, that they arc equally afhamed and igno>- rant of that kindnefs , wnerewith they are fo loaded and weighted without wearying , that they are utterly at a lofs to cxprefs , let be to requite it ? whence is all this, /fay ? Anfwer. Becaule <c Gods " way with his People, is not the manner of man: cc And what can Dtvtd fay more to it £ 2 Sdwuel 7* 19, 20. Queftion 9, But how is ic that the Lord withdrawes his comfortable prefence many times from his People,when they are mod earned to keep him , and felicitous to entertain him? Anfwer. Tbdt is ds bcpled/es,Cdnnt9 7. It becomes us well to wait his Dyets, and it as well becomes him to be Maftcrofhisown Dyets. Queftion 10. Why is it that the Lord gives many, of his fined: and moft Holy Saints, fuch a fad inward life of defections. Fears, Tentations, that are able to diftraft even a wife tiemdn from his youth ? and to make them -Liferenters alfooffuch Exercifes? Anfwer* I find this Queftion made by Hemdn ?/*/.£§,' 14- but I Jiud no anfwer to it. And it may be , the lord I 5 would
60 SERMON «*Hofca i, 14.
would have faid it is ill fpcired. Thejuft anfwei to this andfuch likcQueftions isjoi. 33. 13. God givet notdccountof Any of bis mdttcrj.QucRion 1 1. In Jifpeufations how is it that cither all things fall ike to all j or if there be any odds of Lots, the worft falls to the Saints in this life > And thatfom- times men that are fingulary Holy are ftrangely af- filed ? as foL Anlwcr. [^9,11,23. " This is " one thing, therefore, / faid it ; he deftroyeth the *c perfed and the wicked, if the fcourge flay fud- u dainly, he will laugh at the tryal of the innocent. O Sovcraignity becoming him only who doth in Heaven and Earth whatsoever he pleafeth! The next property and attribute of God obfervable in his works, is wifdom : and this fwectly influences the former : for albeit God always will not, yet al- ways he well can, give a good account of his mat- ters : <c known unto God are all his works , from <c the beginning, Aft tt. 18. Yea the Lord fom- times manifefts the wifdom of his works evidently *nd eminently, to his Peoples admiration rather than fatisfa&ion, and lets them fee more wifdom \f\ his difpenfations than they can fathom : Otht depth \ %ft»m it. m. /dare not caft my fclf into the depth of this wifdom of God in his difpenfati- ons, left /be not able in hafte to recover my fclf. Only let us mind that what we know not now of Ood's mind in his difpenfations, it may be we (hall know afterwards to our great fatisfa&ion. We (houU likewife ohferve in the wojks of Gocf» Powers Holinefs , Juftice , Goodnefs ( whereof jntitc in the fcqucl of our difcourfe^ and partku*
larly
S £ R MO N on Hofea £ 14. 61
larly we would ©bfcrve the Truth, for which the Tfstmtii fo much commends the judgementi and and works of God: we ftiould obferve, how every work of God verifJeslbmc word of his book , a»d how all fulfills the whole. We find it frequent in the mouth of Chrift and his 4(ofiUh and fure it was hrftin their eyes: c* thus and " thus it was done that the Scripture^v;//^ « might be fulhlled. The works of jc!*fjf„. God are an enlarged Commentary of a daily new edition upon t e Word of God. And before, this (ball not be znOrieanr^lofs that will ovf rturn the Text;nor will the only wife God fo far forget himfelf, in the leaft to counter- work hi* Word And if thus we obferve the corrcfp«f*tpn- cy of Gods Works with hfs Word, our Song fl*U be: *c as we have heard, fo have we (ccn in the " City of our God. And that according to his name fo is his praife to all the ends of the earth. JpffL 4$* 8, 10. Only let us be furc to have the Word on our fide^if ever we would expe& good of the Work* of God ; for if Gods word be for us, himfelf is on pw fide; & $f God be for us , who (hall be again f us} who is the man, what is the thing? neither death nor life &C« The Fourth thing to be obfervedin the work* of God is the voice of them. Gods words have* hand, and arc a&ivc working words: his Works have a tongue, and are /peaking works : his words maybe feen , Jer\ 2.12. $ O generation fceyc u the word of the £ord . and his works may be heard , Miea. 6 gt ** the Lords voice crycth t# # the City, and tt* mm of wifd*» (foil f#e the thy I 4 "name,
6i SERMO N on Hofea 2, 14.
'• name, hear ye the rod and him that hath appoint-' €i ed it. There is both a vifible Voice and namc,and an audible Rod, Men have no ears for Gods Word : or if they hear it, they dally with it, and make it but what they pleafc, darkening it with the duft of their Carnal ielf-pleafmg gloflcs : but God hath another Voice, the heavy voice oi a bloody ladl- ing rod : tthat Voice will caufe men hear, and it fpeaks fo diftin&ly that it will make the meaning of adefpifed Word fo plain , that it (hall be even vifible what God would fa^ to fuch hearers. As the Apottle fayes. 1 Cory 24, jo. there are fo many kinds of voices in the Worlds and every voice hath its own fignification : So the fcveral works of God have their feveral fignifying voices to the Sons of Men. Some Works of God have a Voice of InflmHton : iome have a voice of Lamentation : J*- fns once weept over the City /erufdlem with the pro- per voice of his Body : ]efus often weeps over Ci- ties, Churches, Provinces and Kingdoms with the Aietdphonctll voice of hi % Difpenfations : fome works of God have a voice of gladnefs and finging Pf*l. 9: « 4, ibou Lord bdfl mdde tne gUd through they work*. Some have a voice of Victory and Triumph and dividing the fpoilc -9 Cc /will triumph in the works " of thy hands ibidem, in that ferae verfe : Mirum fang €xod. 15, I. the Lord hdth triumphed (jlori- cufly •, and Hj(aL 47. "the Lord is gone up with «* a fhout, the Lord with the found of a Trumpet : ''Sing praifes to God, fing praifes , fing praifes "to our God, fing praifes. Some Works of God have the voice of a Lyon roaring , fome of a thun- der
*S E R MO N on Hofea 2, 14. 6y
de* crackmg,lome of waters rufliing: forne Works of God have a ftill whifpcring voice , fome have a clear fpeaking voice, fome have a loud crying voice . The ftill voice whifpers in the Conference* the plain clear voice fpeaks in the Word , and the loud voice cryes in the rod : the Lords voice cryes to the City, hear ye the rod And who bttb appomted it. Now they hear and obferve the voice of God's Works tnat make the true ufe of every difpenfati- on that it requires , that lament when the Lord Mourncs, that dance when he Pipes, that tremble when he Roares , that hearken when he teaches* ' that anfwer when he calls : and thus every Godly Soul is an Eccbo to the voice of God : "The fpiric " lays comcand. the Bride fays come: The Lord " fays return, and the (inner fays, behod we come: " He fays, feek ye my face, and the Soul fays, thy «c face will / feek O Lord. But as Chrift lays , it "is bnlyhe that hath an ear who will hear, and fas the Prophet Muth fays) "it is only the man 4< of wifdom that will fee Gods name and hear the Rod. And I take hhn to have a bad ear, and little skill in difcerning voices , that cannot give the Tune of God's prefent difptnfations to his People in thefe Nations. But it will appertain to the anfwer of the next queftion, to give the particular notes of this tune , and to hold forth the proper ufes of prefent difpenfations to the Church and Saints of God.
The 2 VQuefHon proponed was, how ard*w^ to obferve the Works and difpenfations of God ? To the Queftion I aufwer, that we are to obferve
the
(?4 S E R MO N 0n Hofea i, 14.
the difpenfations of God, 1. with felfdenyal anc humble diffidence of our own wifdoiu and under- ftanding. There is 1. k> mach of myftcry in the difpenfations of God* Pertly thou art a good that bu- ffi thy felf O Cod the Saviour of ifrael^ if at 42, 15. And idly So many even good obfervers, GocHy men, have verily mifraken ib far in their appre- henlions of Divine difpenfations, (Witnefs jt^and his freinds who darl^ped c outfit by rrords mtheut knowledge ? Job 38. ^. and 41, 3. thereupon the Lord pofes ]ob in the former place, and which he fieely confefTcs in the latter/That it is needful in this point, if in any, to hearken to inixrucHon Prov. 5,5*, 7. lean not to thine %r>:n urt(?nilansJr,£ : he not wife in thir.e o\rn tiett Humble David though wile, David, who for his difcerning was as an Angel of Cod % Sam* 14. 17. v; aula hot exerciU hinijelf v% matter too high for Inm, PfaL 131 1. whereof the difpenfations of God are a high part, which lie acknowledges to be too hard for him to under- stand PfaL 73. 16. And his Son Solomon whofc wifdom is fo renowned , taxes all rafn and unad- vifed inquiry into the works cf God tceltfy^ io« There is no lafe nor true difcovery of the Works ofGcdbut through the profpe&ofhis Word Tfal 73 17. We mufl f# to the ftntluar) with Gods Works, the Word will let us fee, that vcuked mtnarefet stfon (lipferv places, even when they feem to ftand furcft, PfaL 75. 18. And when their roots arewrap- ped about the earth , an4 -they fee the place of Stones, while they lean upon tkeir Houfc and hold it faft, "While they arc in their greenneis, they
S E R MO N on Hofca 1. 14. 6jr
c« arc cut down, and as the rulh they wither befor *« any other herb. /o/>. 8. Ii. and forcward. Yc whilft the Saints look not upon their own flat and Gods difpenfations to them, according to the Word* they are ready to miftakc right far. " I laid €t in my profperity, my mountain ftands ftrong and '• I (hall never be moved ; thou didft hide thy " face ipd / was troubled. And upon the other hand, «c when / {aid, my foot fiippeth, Thy mer- ctcy, Lord , it held me up .• Wherefore let us ay be ready to hearken to better information, in our •pprehenfions of Divine difpenfations and particu- lar events, remembring that allmtntrefydri. But for the general iffue of things, we may be well affured without all fear ofmiftake, That it Jhtil h wett with the righteous, *nd til with the wicked : for this is the fure word of Prophefie //Si $.io. 11. Yea not only {hall it be well with the Righteous in the end, but every thing how crofs foever in the way (hall conduce and concurr to work hit wellfdre : And this is a truth that (hall never fail , and wherein there is no fear of miftakc, %om* 8. 28, And the Scripturt abounds with Noble inftanccs of this truth. But by the contrary, all things how prof- perous foever that fall to the wicked in his way, (hall in the end redound to his woe, and turn to his greater mifery : of this likevvile there arc in Scripture inftanccs not a few. Learn we then to obfcrve difpenfations of particular events with humility and fubmiffion to a better Judgment.
idly We muft obferve the works of God with Patience, 1/ we wenld know the, Lords going forth we
66 SERMOflon Hofea 2, 14,
tfuft foforv on to ^»o»Hofca6. J. In our .obftrva* jrion of difpenfations wc muft not conclude at a .view nor upon their firft appearance, There is 1, lb much of furprifalin many dilpcnfations , that often they cfcape our firft thoughts ; verily; fays ]dcob> «' God was in this place, and / knew it not 6/1^28, 16. « when the Lord brought back the c« captivity of <Zion, (ayes the Church , we were « as men that dreame TfdL 116, 1, When the An- 14 gel delircred Peter % he wift not whether that it €* was true that was done ; but thought he law «ca vifion AS. 12,9. There is x, oft tirties much Error in our firft thoughts of things that needs to be corrected by fecond thoughts hvn^i fruits vtQvnpi* fecond thoughts are the wifer. lj*y fays ^Ddvid ) I dm cut off from thine eyes \ but i (aid it over fbon# If did it in my hdUe* I took no leafure throughly to confidcr the matter : And therefore / will Uokd^dmtovpdrd thy Holy tem \ple ; I looked, but I muft look again -, Lfaid, but I muft fay again. The Scriptures give* many inftances, of the Saints miftaks and errors in the firft thoughts of Gods difpenfations : and in thc(c fdtinrjtmr *Uquid burni- ng they are but like men. Somtimes again 3, the Lord goes thorow in his difpenfations by a me- thod of contraries: he brings his People into the dark, before he caufe light (hine out of darknefs ; he biings them (as the Text fays) into the drier y Wtldernefs) dnd there he comforts them y he wounds before he heal •, he kills before he make alive ; he cafts down before he raifc up • And therefore there is need of Patience to obferve the whole courfeof
dif-
S E K MO N on Hofea i# 14. 67
difpcnfations and their connexion: For if we look upon the mby parts , wc will readily miftake in our Obfcrvation. I find likwifc 4. In many Di£ penfations a refervc, the Lord keeping up his mind, as it were to bait and allure his People to obferve? Verily thou art a God that hide f I thyfelf O Cjod the Sd~ viour of/fraeU If** 45. 14* O Lord we cannot fee what thou wouldft be at : what I do thou know- eft not now ((ayes Chriftj but thou (halt know afterwards. Like a man if he fee his heaters flack their attention to a ferious difcourfe, he breaks off and paufcs a little, to reduce them to a ferious at- tention : fo does God in his works to gain us to a diligent Obferration. Threforc in our Obfer- Vation of Difpenfations, we would be like Abra- hams Godly fcrvant Genef. 24, it. heheldhisfeace^ to mt whether the Lord had made his \ournej ptofpe- rous or not* Moreover y. in fomc Difpenfations the Lord ufes a Holy limulacion, and makes as if he would do that which he hath no mind to do. Sometimes he makes to take leave of his People be- fore he tell his Erand, Let me go fays he to Jacob, when ftcob was but yet beginning to know that it was \\t, and ere ever there was a word of the blcf- fing, which he came to leave vt'\x\\ Jacob for his en- couragement in his encounter with his Brother. And Chrift made % if he would have pafled by his Difciples at Sea: and the like fembiancehfc made Luke 24, 28. Now if we can have the patience to obferve, we will lomctimes fee the Iffue of Dif- penfations other than it appeared. And for pati- ent Obfcrvation of Difpcniatigns 1. re/pic* fnem
is*
68 $ £ R MO N on Hofea 2, 14.
a good advice, Behold the end. Tfd. 37, 57. Itis the end that we are bidden mark and behold, as Ifaidabove. We muft not conclude of Difpcnfati- qns neither by appearances nor parts : Wc muft wait till we fee every part do its part : for *U worths together Rom. 8. ^8. And 2, refptce uf^uejinem* Be- hold or obferve to the end, is an other dire&ion nccefTary to the practice ot the former : whofo would fee the end muft behold with patience to the end. 'Ddmel 12, 8* enquires concerning the end of things, and heobferves till the time of the end,he ljoks thorow all intcrvecning times of the accom- plishment of thefe events manifefted to him; fo, albeit none of us hath a prophetical Spirit to lead us ithorow future times, yet the Faith and Patience of Saints teaches us to wait all our appointed time. In our patient Obfervation of Difpenfations wc muft be like the Prophet TjQiii, 8. where he faith /Hand continually upon the WAtth tender in the ddy, And Idmfet m my WArd whole nights. My foul WAits for the Lord fay GS David, more wati the vPAtch WAits for the morning Pfsl. 130, 6. I fay more than they that wait for the morning, and by fuch patient Obfer- vation he had feen many a foul night hare a fair morning: Sorrow may be At night* but joy tomes in the morning. Pfaljo,^
idly We fhould obferve the Lords Difpcnfati- qnswith Search and Secru tiny P/i/. 77. 6. myfpirrt wAde diligent fearch. 1. We fhould fcarch the Lord's .affc$rion in Difpenfations, and whether they be in mercy or in wrath : '« many get their will and ask- ," ing in wrath ?f*L 78. 30, 3 1, (orac aie rebuked
and
S E R MO Non Hofca 2. 14. (9
# an<T chaftened, but not in wrath nor difplcafurc *«as David PraycsforhimfelfP/*/. 6,i. Therefore thequeftion would be /rr. 14. 19. hafl thou reje&ed fudab ? hath they foul loathed Zion ? 2dly We would fearch the Reaiows and procuring caufes of fad Difpenf tions fob 1 o, 2« Jhew me wherefore thou con* tendejf with me ? $dly We would fearch and inquire aient the event of Dil-pen fat ions , wilt thou not re- vive us agttntbat thy People may rejoice in thee ? Ffal. 85*. 6. We are allowed likwife qthj to fearch an4 enquire anent the continuance of Difpenfations : to this purpofe we read in Scripture many a how lent Lord? fa fad Difpenfations likwile j/; we fhouU* fearch for folid grounds of comfort , and for this wefliould remember bygonetimes, andremem* ber the kindnefs we have tafted of in them, ?fal% 80. 49. Lord where are thy former loving iyndnegc^ P[dl9 77. lO, i will remember the years of the right hand of the moil high. But in the Obfcrvation of Difpenfations our fearch would be, 6y chiefly a- bout our Duty: our main queftion would be, Lord what wilt thou have me to do. AH 9,6. And our great Petition with David rauft be, O lead me w O Lord in they righteoufnes bccau(e of mine *< enemies, make thy way ftraight before my face, Pfal. 5-. 8. c< teach me thy way, O Lord, and /will " walk in thy truth : unite my heart to fear thy "nameP/i/* 86- in
4. We (houldobferve the Difpenfations cf God with Regard, the challenge is Jfai y. n, that they regard not tht work of the Lord. This Regard is a du* judgment and cftimatipnofthc works of God
with
70 S E R MO N on Hofea & 14.
with reverence becoming the Majefty, worth and excellency of the worker , and the works, and that leaves an impreflion of Piety and Religion upon the heart of the Obierver: according to that pathctick exclamation Rev* 15, 4. " who fh ill not " not fear thee, O Lord, and glorify they name? c< for thou art Holy : for all nations (hall come and u worfhip before thee: for thy judgments are made • * manifeft* Due Obfervation of the works of God is a great curb to Atbeifme and Prophanity : and Atkeifme and Prophanity are as great ene- mies to due Obfervation of divine Difpenfations. u Put men in- fear O Lord that they may feek thy 49 name.
5/y We fhould obferve the Lord Difpenfations with Affedion: Lament. 3 5 i.mtnt eye dff'efteth mine betrt : the Prophet's Observation of Difpenfations made him cry, "my bowels, my bowels, my u heart is pained within me! ]er. 4. 19, /reckon him a lavage perfon, and one that hath vice ra fer* & triplex area^peftus robur, the bowels of a tygar or bear, and that his heart isbrafs, oak, or ftones, who is not affe&ed with the Difpenlations of our times •, « who grieves not for the affli&ions of " ]ofefbAtnos 6*6* and who cryes not " alas for the " day, for none is like it. It is the day of ]4cob's trouble. Jer. 30. 7,
6. We fhould obferve the Lords works with Memory : in our Obfervations of things prefent, we fhould rcfledt upon thefe that are paft in former times. I remember the days of old Pfal. 155. 5. And Ukwife wc would lay up ill memory our prefent
Od-
S E R M O N on Holea 2. 14 71
Obfervations for the time to come PfaL 48. 12, 1 3* Markye well that ye may tell it to the generation foll- owing. We have both joined together Pfal,j% 3., 4. that which we have heard and known and pur fa- ther shave told us> we will not hide from their children? faewing to the generations to come the fraifes of the Lora> and his Strength^ and his wonderfull works that he hath done. The Pfalmifl fays PfaL III. 4. The Lordhjtth made his wonderful work} to be remembred* O ! then let not the memory of the Lords Works go down in our days. Let us comfort our /elves with what isremembred: and let ustranfmitthe memory of the Lords Works to fucceeding Generations, that they may fliare of the fame comforts. And I be- lieve the People of God in this time have much to do with their memory : we hear not what wc were wont to hear , nor fee what we were wonr to fee : We are now left to gather up the Pragma/. ,3/ of former enjoyments by the hand of a Sanctified Memory, One fays, O, I fliall ftill think well of Chrift ! He fliall be to me as the Apple tree a* mongftthe trees of the Wood: for the day was when I fat down under hisjhaddow^ and his fruit was Tweet to my tap. Cant. 2. 3. Another fays O but I love the houfe of God well! AndO when fhall I come and appear there before God / for the day was when If aw the Lords Cj lory and hu power w ibefanttuary. PfaL 63, x. And Q when fliall I fee the like again? O how fliall that be ? Then make ufe of thy Memory , and remember that David Tom the Wildcmefs returned and dwelt in the loufc of the Lord all the days of his life. Remem* K ' '
7^ S E R MO N on Hofea 2. 14.
ber like wife tfii 64. 3. that Cod did for his People ter- rible things winch they looked not for , he came down tnd the mount dins fiorved down dt his frefenct\ and this they build their hope upon- in their prefent cale. Conclude thou then with Ddvid 2 Saw. i<y. 05. That " if thou haft found favour in the eyes of cc the Lord : he will bring thee again,and (hew thee "both his Ark and his Habitation ! This Scripture hath long lodged in my thoughts, and while mine own heart, like Sarah behind the Tent door laughs and fays , (hall thefe things be ? In reproach of fcornful unbelief, / thus both ufe and plcafe to rca- Ibn. Thole who find favour in the eyes of the Lord he will bring them again, and iliew ihem both his Ark and his Habitation : to wit the Sanctuary: But the many wandering Saints and out-caft Mini- vers and People of thefe Nations find favour in the ^esofthe Lord: Therefore they (hall be brought back to fee the Ark of the Lord and his Habitati- on. Let unbelief anfwer the firftpropofition: Let even their enemies anfwer the fecond, and then who (hall deny the Conclufion ?
7. We would obferve the Works of God and his Difpenfations with Ufe : the ufeful Obierver is the good Obferver ofdivine Difpcnfations, and this is that which before, in Scripture phrate we called a harkening to the Z-ordsVoice in his Difpen- fations, and a decerning of their Tune. There is no Work of God, but it hath a Voice,and it hath an life; and the Works of God areof fo univerfal Ufe, that hardly is their any truth in the Word of God, but we are taught it by forne Worlrof God. It is
not
S E R MO N on Hofca i, 14. 7 j
itot pertinent, nor take I pi eafu re here to enlarge in general , of the ' proper ufes of the fcveral Works of God , But having above fuppofed, as the truth is, that to any who hath an ear to diC* cern 5 The voice ofprefent difpenfations to tlic Church in thefe Nations is beyond all difpute a moumfnl one. I (hall therefore fhortly hint at th« proper ufes of fuch Mournful Difpenlations .• and /jfhatldire£k them all from the third chapter of the Lamentations.
The firft Ufe of prefent Difpenfations is, for Lamentation. Verjes 48, 49, j-i. Mine eye, mine eye, mine eye ! mine eye runneth down with Rivers of Waters. Mine eye trnkleth down And teafeth not) without any intermiffion : mine eye affe fi- fth mine heart. O Call all that are skilful to Mourn, and let them raile up a Lame^_ rffii, Buc though neither our Eyes weep nor our ^>icc La- ment, yet even our Condition it felf doth Weep and Mourn to God. Jer. 12. 10, 1 1 • Many Pdfiors have- defiroyed my vineyard^ they hav: trod en try portion un- der foot } they have made my f leaf ant portion. a de folate WUdernefs, they have made it dc folate * and being defo* late, it bAourneth unto me, the whole land it madede- folate, and no man Lyeth tt to heart. Come then and lift up a Lamentation together all that are forrow- ful for the Solemn Affemblies. Lament fmitten fhepherds, Lament lcattered flocks, Lament hun- gry and thrirty Souls , Lament defolate Congre- gations, Lament poor doubting difconfolate Chri- ltians, Lament clofed Churches , Lament empty Pulpits, Lament filent Sabbaths , turn your joy K x into
74 SER MO N on Hofea i> 14..
into Mourning, O our bleffed Communion-times : Lament Cities, Lam'eiit Burrows, Lament yeddrk Villages, dnd my foul fall Mourn 'infecret pUccs, he- CAufe'tbe Lords flock is carryed *n>4y. Jer. 1 5. 17, O fay ! it is a Lamentation, and (hall be for a La- mentation. We never faw the like fincc Popifh In- terdictions, fo many Glorious lights obfeured in thefc Nations. And if an enemy had done this, then might we have born it ; if Pope, if Turk, if Pagan: But thou O-— a friend , a ProteftanN a Prince of the Covenant ! What thing fhall I take toWitiiefsforthis ?
But becaufe the Apoftle bids usMourrt as thofe that have bopeJThc zd Ufc of prefent Difpenfations fhall be to Hope, verfe 2 u " This /recal to my mind *c thercfj^ 'h±vc I hepc.verfe 24 in him will /hope. verfe 2&* ^v it is good that a man fhould both hope " and quietly wait for the faivation of the Lord, Jfii 8> 17. «* /will wait upon the Lord that hideth cc his face from the houfe of ]dcob, and / will look c< for kirn. It is wonderful to fee, how contrary conclufioris Faith and Unbelief will draw from the fame prcmifles. The Lord is wroth and hides his face, then fay believing ijdi and Jeremy c< we will cc hope ia him and ws(it for Ivm •, yea but fet un- believing ]oram to ir, and he will tell you fhortly " why fhould / wait any longer for him z KtAj^s 6> g2. And if he muft know why ; Jeremy (Lament. 3,25.) can tell him, it is good: and if he ask what good isinit? #iiwil! tell him more particularly Chap. $0.10. Tl)e Lordis 4 God of judgment, ani tlejfed nre *ll they tbtt wm for him Pfah 5a, 9. /
S E X M O N on Hofea 2. 14. 7S
will v>dtt on thy ndme, for tt is good before thy Smts : There we fee it is the judgment ef all thcS amts, that it is (till good to wait en God. O then let us wait on him that hideth his face from the houfe of>«*5 for furely there is hope. But where is our hope ? our hope is in God that faveth the up- right : be is the hope of /frael, And the S «% tour there- of m time *f trouble Jer.14, 8. SolongasheisGod, fo long is their hope : and to fay there were no hope, were to fay there were no Gcd , and they Rob God of his Glory and Title who fail in their hope. \ v
The ^d life of prefent Difpenfations is Subn fion. verjes 27, 28, 295 30. c< It is good for a mU "that he bear the, yoke in his youth: he fitteth " alone and keepeth fileace : bee *- he hath bo* *c it upon him : he putcth his m " if fo be there may be hope, he gi " to him that fmiteth him, he is >ip u proach, and verfe 39. wherefore ck cc man complain , a man for the puniL. " his fins ? What ever be the Lords Difpe* it is our part to fubmit. Andbecaufe Sub. y to Gods Difpenfations is a hard duty to our Re- bellious corrupt hearts , I find the lamenting FrQ- phet tacitly infilling toperfwade fubmiflion upc$ thefe grounds. 1 . From the mitigation of Difpeiir fetions : the Lord .punifhes not as we deferve: we are living men and are not confumed, and that is his mercy renewed every morning. And indeed all that is lefs than Hell to a finner, is mercy un- deferved vtrfe 21, 23, zdly from the good that K 5 may
76 S E R MO N on Hofea 1. 14.
may be expedted of the faddeft Difpenfations. vir£ 27. f It is good that a man bear the yoke in his " youth : there is no lot k> ill, but a well cxercifed Soul can make good of it, ytly From the hope of an out-gate in the iffue. vtrjes^i. 52. "the Lord cc will n ot caft off for ever, but though he caufc v grief, yet will he have compafiion according to cc the multitude of his mercies. 4, From the Lords unwtllingnefs to afflift. verje 3,5. "for he «« doth no. afflict willingly nor grieve the Children " of men. 5. From the Lords Soveraignity verfrs , 38 c? out of the mouth of the molt high pro- ceeded! not evil and good ? 6. From mens de- leaving juftly the faddeft things, verfe 39. " where- '^Sfore doth a mai complain for the punifliroentof ~VC Po<- * /erfes'% y. 36 . the Lord approveth
ig. But true fubmiflion is not a heartlefs thing: and if wefuftcr our iy to be idle,they will not fail, like un- Souldicrs > to mutin , and fo find to es both unhappy and unlawful Work : re they muft be diverted to that which is
£OOCl.
Take we then the 4.^ life of prefent Difpenfati- ©ns to impldy cur hearts with all, and that is Self- examination, gerje 40. Let us [catch *nd try our jvayr j a pertinent and very neceffary work for fiich a time, Amongft the many things we get leifure now to think on, let this he minded as none of the leaft : as the fyning Pot for Silver and the Fur- nace for Gold i fo is affliction to a tinner , a dilco- vering avid purging thing. Aifli&ion (as 1 noted
btiore->
SERMON on Hofca i. 14. 77
before) will caufe men hear on the deafeft fide of their head, it will open their ears to difcipline, it will caufe them fee things that before they would not fee. Let us then fet in earneft to the Work of Self-examination while we have the advantage of fuch a help.
The pb life of prefent Difpcnfations is Repent- ance in that fame 40 verfe and let us turn again ie the Lordy What ever by Self examination is difco- veredto be amifs, (as hardly any man (hall fearch himfclf faithfully but many fuch things will be found with him ) let all that be amended : for if our fcum be only difcovered and go not out from us, we (hall be in hazard to be confumed in the Furnace. Repentance well becomes a finner at any times but efpecially when God with rebukes is chaftifing man for iniquity, and perfuing fin with a Rod : And Gods bund will {lillle fetched out* nor will his anger turn away* till the TeofU turn to him that fmitesthem, lfai 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 kind- nefs, the Lord fhould then command deliverances for Jacoh, as it is faid Pfal. 44 4. and (hould caufe the beft of them be gfad to go his Erands and fcrve at his Commands, llutour iniquities turn away and withhold good things from us ?er.'$.2<j. O if once that fweet Word were going tborow the Land, Hofea 6 1. every one fending it to his neighbour and laying, come and let us return unto the Lord.
The 61/7 Hie of prefent Difpenfations is much
Prayer, verfe 41. Let us lift up our heart with our
K 4 hands
78 S E R MO N on Hofea 2, 14.
hands to God m the Heavens^ and if the People of God fefc once to Prayer in £ocd carneft, it will be high time for their enemies to fear a mifchief; for fure the cloud of the Saints Prayers will break in a tempeft upon their fatal heads. The three laft verfes of the Chapter are dreadful to them. Render unto them a recommence O Lord, according fthe Work of their kinds', give them forrorp of heart } thy curfe unto them : ferfeeute and desirty them m anger from* underthe Heavens of the Lord. And if the deftitute People of God were mighty in Prayer, wreftling with God,weeping and making fupplication to the Angel as Jacob did , I could tell the Church of God good news, that then the iord would build up Zion, and would appear in his Glory, and that he would regard the Prayer cf the dejfitute ; and not defpffe their Prayer Phi. 102 16, 17. For the Lord is even waiting his Peoples Call, Ifai^o. i8t 19. the Lordwaiteth to be Graci us , he will be very Gra- cious to thee, cc at the voice of thy cry when he (hall c< hear it, he will anfwer thee. And what will he give US ? he will give us our removed Teachers with the fulnefsof the bleffing of the Gofpel, in a plenti- ful and .powerful Difpenfation of the Word Ifai 3 0. ao, 21. O then Let all that love ferufalem Pray, and kt us wreftle together by Prayer , and each Pray with another, and for another, and to ano- thers hand, and let us all join hands, and fee wrho can give the kindeft lift and go neareft to raifeup the Tabernacle of David that is fallen ; that we bear not the fliame, that this breach is under our hand. Now allthefe ufes of affii&ing Difpeafati..
S E R M O N on Hofea 2. 14. 79
ons » are as pertinent to the Cafes of particular Perfons, whofe heart knows its own grief, and who know every one t»sc plague of their own heart* And by all tne reft ! raycr by the Holy Ghoft is prefcribec}, as a chief ingredient in ail tke cures of an affli&ed cale J*w $9 » 3 Is any man tffltfttd let him Pray. Prayer hath its famous wifneffes in the Scriptures, of the great things that it hath done; neither wants it its witnefles in the breads all the Saints. One woid of fincerc Prayer will caufe Deutis, and men, and luftsy and fears, and, cares ail run, and will burft t'-e ftrongeft bands, One word of lincere Prayer from the end of the earth, will at a call bring God to the SouU and with him light, joy, peace, inlargment and Soul- folace. But if any be fo obftinate, *s the ]*ws were in the cafe of the Blind man» that they will not believe famous well qualified witneffes,who know what they fpeak, and {peak that which they have fecii* I lay but of Prayer to them, as the blind mans Parents laid to thofe of him John 9, 21, ask bim> he {hall [peak for himfelf. Try but Prayer in earned,, and I have no fear to be found a falfe witnefs: for its own works ihallpraife it felf beft, and then I fliall be thought to have fpoken within bounds. And thus / have anfwered the queftions proponed for inftrudion in the Obfervation of di- vine Dilpcnfations : all which may lervc (as I faid ) to ftatea clear difference betwixt Athenian curiojity and a ChrtflUn inquiry into the works of God and his ways towards his People.
Having already prolecuted the Doftrine in a
way
go S E R MO A^Hofeai, 14.
way fas I hope) not unufeful, there remains the lefs to be faid to it by way of Ufe diftin&fy , in the ufual way. Only be it remembered that wc obferve the Lords Difpenfations in manner afore-? faid : and for incouragment take but one place T/4/. 107. 42, 45. the righteous foal/ fee it, andrejoyce and all iniquity (hall Hop her mouth* Whofois wife and will obferve thefe things, even they fhall under jl and the loving lyndnefs of the Lord. Andfo much for the fi'rft thing in the Text , the Note of Obfervation Behold.
I will bring her into the Wih demeft.
THE fecond thing in the Words is, the inti- mation of the Churches Condition. I will hrwg her into the Wilder nefs^ And hence the Do&rine is, Thatthefeto whom the Lord minds good, may expeB to come to the pojfeffion of intended bleffednefs by the way of a Wilderness, tfebold fays the Lord / will allure her, and [peak comfortably unto her : there is my defign upon her, and thefe are my thoughts of Good concerning her , but firft / mil hnng her into the PFildemefs. In the profecution of this Do&rine* three things are to, be confidercd. i, What is this WiUerwfs X z. Wherefore doth the
Lord
S E R MO N on Hofea i, 14. 3 r
Lord bring his People into the Wildernefs > 3. What ufe we arc to make of this intimation of fuck" a Condition ?
i 1, Firft then,what is the Wildernefs ? I Anlwer l« in general, itis a Figurative expreffion of an af- flicted Condition, / wui butcher into the Wilder- nefs ; that is,I will erercife her with fuch Affii&i- ons as men are wont to meet with in a Wildernefs. And therefore idly i hnd h Wilder ntfs Condition im-< porting thefe things particularly.
1 . It importeth a Condition of Want and fcarce- ty both of Temporal and Spiritual things //<>£. iii 57. *c thofeof whom the World was not worthy ^ were defbtute of all things: 2 Cor. 6 10. The cc Apoftles that trade many Rich, were themfelves <c as poor : and they that pcfleffcd all things were "as having nothing. Tfat. 107 4, y.They that wan- "der in a Wildernefs are hungry and thrifty 9 c< and their Soul fainteth in them* DdvidP/aLfi^. 3. fays my Soul thrifieth for thee , my fiejh longeib for ihfcjn * dry And thirfty land where no WAter is : he had no doubt his own temporal Wants, and thofc great enough , but his greateft Want was of the waters of the San&uary, as is deaf from the id verfeSTo fce thy former and thy Glorj fo as I have feen thee in the SanBuary : and rhe fame was his Con- dition hi the 4.2. and 43. Pfattnes, And this is the fuppofed Condition of all the People of God. Jfat. 41. 17, Ccthcy are poor and needy, feeking " water and there is none, and their tongue fail- ^ eth for thrift. The want of Water which is a tiioft common thing, dcnoteth the extremity of
fesree-
Si S E R MO N on Hofea 2. 14,
carcety and want. And this is the firft thing in j Wildcrnefs-Conditiqn. The many hungry Bellys and no fewer hungry Souls in thefe times whirf are crying, my Letnnefa my Leannefs , do plainly fay, that we are entred more nor a days journey into the Wildernefs.
The id thing imported in a Wildcrnefs-Condi- tion is Defolation and Barrennefs, Tfdl. 63* 1. and TfuL 107, 33, 4 Wildernefs is 4 dry Und , 4 //?r//7j Aw^ »?^rrr wo ^4/rr w. Jer, 9, 12. // m tartf/ «/? /^< 4 Wildernefs^ atjd likwife a Wildernefs is a defolate place : there no foot of man doth come* there the Cities arc made heaps \ there nettles grow upon the ruincs of Glorious Temples, This De- folation and Barrennefs is the caufe of fcarcety and wane in a Wildernefs. And this likwife we have felt in our Wildernefs ; we Want, but we know not where to get it : the Wells are flopped, good Occafions for our Souls* are removed, our Teach- ers are removed into Corners, the Songs of oui Temples 2 re become howlings. We may fing the 8 vtrfe of the 46. Pfaime with a fad note, Conn behold the irotk of the Lsrd% rvhut defoLtions he hath mate in the earth : and wher * Defolations end,there beginneth Earrcnnefs and dry breafts. As in one place we have the Wells of water and the Streams from Lebanon flopped, in the next place we com,c to, we find Clouds withoutrain , and Pits with- out water, Trees whofe fruit is withered, and with- out fruit, EfijUcot Jude ? 2 ve rfe* men who either never had any thing, or elfs have loft what once they promiied. As if Chrift (O &d! ) had come
S E R MO N on Hofea 2. 14, 83
by slid faid , henceforth never fruit grow upon you * if we were thrifty be fide the water, or hun- gry befide Food, orfick befide the Fhyfician, or for rowful befide a comforter^ or in darknefs befide light, we might the better bear it: But that it is other ways fhews we are indeed in the Wilder- ncfs.
3^i)/TheWilderne{simportetha Solitary Cbn- dition of Separation from comfortable, fwcet and ufeful Society : David fdt this in the Wildemefs Pfal. 4*. 4. u When he remembred that he had *c gone to the houfe of God with the multitude, «' with the voite of joy and^raife, with the multi- " tude that kept Holy day : and for that his " Soul was poured out in him : Heman felt this iu his Wildemefs PJ4A88. 18. lover and friend haft thou put far from me^ and mine Acquaintance into darkr »f/>, : The afflicted 5 overwhelmed Cornpofer of the 102, Pjalm felt this lifcwife in his Wildemefs, 6, and 7, verfes. « I am like a Pelican in the \Vil- c« dernefs, and like on Owl of the defart. I watch cc and am as a fparrow alone upon the houfe top. lf*i 35, 1 « c' The Wildemefs is a folitary place*. Good company and fweet comfortable ufeful So- ciety hath this to prove it a choice mercy , that ( as the reft of that nature,) it is never well known nor prized by us,till we are denyed it,and deprived of it* And now ( with Fharoahs B utler Gen. 41.9.) "I remember mf faults this day; and /tear / have too many fellows in the fault, who either ncgled" difdainfully, orclsabufe good Company to the increafe of vanity, Now begin I to under*
ftand
84. S £ KMO N an Hofea 1* 14.
ftand more of that Text EccL 4. 9, 10, it, i*»
And what 4 we is it to him that is alone , and yet/ doubt not but the kindnefs of the Lord is (hewn to many, even in leparating and- fcattering them one from another; Ar.d to conform me in this judg- ment, /remember the Opinion of fomc 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 Confumption (which being a difeafe hereditary runs much in a blood) in that cafe it is good that they part Company, and live at a diftance one from another, for that the difeafe isftrengthned by their fecial conversation. I apply, that the evil and hazard of the Company of thofe th^t are tenderly beloved Children of GQd, may move him even in kindnefs to fend thema- part : but they will find it a kindneis not fo com • fomble as needful. As/ could like to be hungry befide good meat, or weary betide good lodging: lb I would choofe to be folitary befide good Com- pany, that is, fo to enjoy my felf by my felf, as that I might likwife enjoy the help of Chriftiau Company at will with conveniency. And as I am fure that God was never the inftituter of the Monks order; fo, fure lam, none can choofe to fliun good Company, but fuch as would choofe their own affii&ion, and forfake their own mercy. Only 1 muft here mind that good People are nor al- ways good Company : but a good Man or Woman arc only then good Company , when they fhew their goodnefs in Company, (b that they roay do good to the Company ; and therefore, though it
may
S E R MO N on Hofca j, 14. 85
may fecra a Parddox9 yet it is too true; that wc cannot always (ay we have been in good Company, when we have been in the company of Good Men. Let Good People fcesp fellowflrip and company •, let the evils and vanities of good People be dHcharged' theCompany,letGood People do good inCompany> and ib Good People ftiall be Good Company. But as often as we mifs good Company 3 let it mind us that we are in the Wildernefs, And be it here ad- ded fb-caufe I love not to multiply) that it is no fmallpart ol the Saints Wildernefs to be vexed and infefted with evil Company. The Scripture de- prives a Wildernefs to be the place of Owls, Oftriches, Wolves, Lyons, Serpents, Satyres, De- vib, Dragons and all evil Beads and doleful Crea- tures : And as it is faid of Chrift literally, j*/*r^,i, 13. that in the Wildernefs he was with the wild Beafts, fo Chriftians are myftically neighboured with the like in their Wildernefs : their righteous Souls are vexed with hearing and leeing daily their doleful anidcteftable pra&ifes , befides their Per- fections whereof it follows to fpeak, particularly. 4, The Wildernefs importeth a Wandering and unletled Condition, Pfal. 107. 4. iJ they wandered in " the Wildernefs in a (olitary way, they found no «' City to dwell in, Htb. 11.371 j8. thofe of whom c< the World was not wortny wandered about in " defarts,and in mountains, and in Dens and Caves ccol the earth. We read in the Hiftory of Scrip- ture, how ffrdtl wandered , and how many feats they changed in the Wildernefs of Egypt fourty yews, We read of the ?*tri*rcht T\4. 1050 13*
how
86 S E R M O N on Hofea u 14.
how as Grangers in the land of Promife "they " went from one Nation ro another, from one
" Kingdome to another People. We read, in the 1 Sam. oi David's wandering horn one Wildernc(i to another, and amongit the rocks of the wilde Goats which he tefents with Tears, 7^/, j(>, 8, 7bon teiicil my wanderings , fayes he, put then my Tears into thy loitU, are they not m thy Hook ? And this is even the wildernefs-condition of the Saints and Servants pi God this day in thele Nations. How many driven from Station and Relations, and put to feek Lodging amongft Strangers ? What iirange Unfetthngs are there among us ? By Outing, Confinement , Banifhroent, denouncing Fugitive \ and all thefe by Laws and Ads fo con- trived, as it they meant only to grant the Lords Servants Jeremys deploring wifli frr, 9, 2. "O « that I had in the Wildcrnefs a lodgir.g-place of tC wayfaring men, that I might leave my People " and go from them. And all thele are befide all the particular wanderings of the Lords Jcattered flocks whofe Condition we may fee Ez.ek> 34. 6* and throughout : |£ my fheep wandered through H all the mountains and upon every high hill, yea "my flock was fcattercd upon all the face of the <c earth and fioiie did iearch nor feek after them* 5. The VVildernefs importeth a Condition of Tentations, Mattb. 4, r. <c Chrift was led into the c< Wilderneis to be tempted P./*/. 95, 8.9. ffraets * time in the Wildernefs, is called thc<Jay ojf Ten^ " tation. I know- it is there meant Aftivly of thefe Tentations $ a? is clear from the 9; A wfa Tom fa- thers
S E RMO N *n Hofea 2, 14. 87
ihers temp fed ue , proved me, *nd fdrv my works* But when I look back upon Mofes, who himfelf was with the Church in the Wildcrncfs, and well knew their calc , I find him reckoning it a time of PafTtvc Tentatiohs alfo, fuch I mean wherewith they were tryed and tempted Deut. 8. 2. "And €< thou (halt remember all the way, which the " Lord thy God led thee thefe fourty years in the <* Wildcrnefs to humble thee, and to prove thee, " to know what was in thine heart , whether thou *< wouldft keep his Commandments or not. It is clear 1. from ]*m. 1,1J. that god tempteth no iftdfj. z. It is a great queftion whether S*un hath a hand by tentation in every fin of man. But 3*7yljudge, thatSdttn hath not fuch a hand in every fin as fomc are ready to fay and think. The 'Devil is not fo ill, wc fay> as he is called, nor fb ugly as he is painted : many men lather thofe (ins upon the 2)rc#/, that have their own hearts both for Father and Mother : and many fin with- out a Tentation db extrd, or from without.- Yet in the 4/6 place, it is manifeft from f*m. i, 14. 15. that d m*n is tempted at leaft by bts own lu(f, as often as he fins. And thus there is no fin without fbmc kind of tentation, either from another or from the finner himfelf: and where there is much fin and provocation, fas was amongft thclfraehtts in the Wildernels ) there is much Tentation. Let the Lords People then exped: to find their Wildernefc a place of Temptation. And arc not Tentations flrawed thick in the way of Gods People in thefe times ? Is there not a ne tfpread upon mount Td~
88 S £ R MOriS^on Hofea z, 14,
'far ? may we not fay with the Tfalmfl , 7/ 142. 5. m the way therein I retired have they laid fnare for me ? Is not the cafs no vfr , you muft cithc do thus or thus as men (who becaufe they have n Confcicnce of their own, therefote care not fc yours jftiall pleafe to comma nd,or els do other way upon ycur perill? And when things might c therways be better ordered and eftablifhed , ar not Laws and A&s contrived fo as occafions naa be fought againfl: thofe, ^atnji whom, like Ttanu Chap. 6, 5. there can he found no occafion , exceft $ the matters of their God. Is not this the hourc temptation? Rev. 5,10. But when enemies ha v given over, and done their worft , in come ou friends (who as Teter to Chrift Matth. 16.23) ar a temptation to us, O, fay they, look to you felf, and play not the Fool. And when all chef prevail not yet, in comes Carnal, Worldly, Un believing , Grudging and difquieting thought From our own hearts , and thefe, as in a rcferv< guard, give the laft and moft dangerous aflault, e fpecially if the force of our fpirits be any whii daunted or difordered by the forefaid attempts and therefore ]ames. 1. 14. ( looking over the former as it were ) tells us that then a man is temft- rtL, when he is led away of his own tuft and enticed, and then it is high time to look to our felves.when our enemies arc thofe of our own houfc. Many have bom the force of out ward attempts who had much ado to fuftain the impetuous aflaultsof theii own difquieted and difquieting hearts. ffaL 41, 5. and 4$, 5 . « Why art thou caft down O my foul
4< anc
S £ £ MO N on Hofea 2, 14, 89
« and why art thou difquietcd in me ? And there- fore fumes pronounce* him the '« tUfed man Chdp. 1. ix, that endureth tenurion. The Tenta- tions of an affli&cd lot is the great Affli&icn of our lot :• and therefore in Scripture Affli&ioris are called Tentations, and they that cfcape the Tenta- tions of Affliction have got above all hazard of Affli&ion othcrwife ; for Tentations being the fnareof Affli&ion, when that is once broken, the ftrength of it is fpent, and it's force is over.
6. The Wildcrnefs importeth a Condition of Fears, and perplexing Doubts : for the Wildernefs being a Und of dtrknefs. Jcr. a, ju and a place where there is no way, it puts the traveller inevi- tably to many fad fears , and perplexing doubts. The affli£Hng fears and doubts of Saints in the Wildcrnefs may be reduced to thofe three chief heads. The 1 , arc concerning their fpiritual Con- dition and ftatc before God. The 2, arc concern- ing their prefent incumbent Duty and Work. The 3, are concerning thee vents of incumbent Difpen- iations. /cannot endure, nor dare / expatiat more largly in a difcourfc of thefe particularly, left cither \ faint in the way, or once turning oif but a little into thofe dark myftcrious paths, I be not able quickly to recover the high way : for if I (peak to the purpofe , I may readily prognofticat that to be the fate of my difcourfes, which is of their cafe who once are ingaged in the intricacies ofthefc perplexities, that hardly can they quickly riddT themfclves. This only I muft fay, that thofe Souls that have been at their wits end in thefe L % things.
90 S E R M O N on Hofea2. 14.
things , and have not known in all the World what to do, can bed tell what it is, to be brought into the Wildernefs. And this I obfervc* that even as men have got a cuftome to plant Wilderneffcs in the midft of pleafant Gardens •, fo many men in their otherwise good Books and Sermons, im- prudently either ftarting difficulties unfeafonably, or purfuing them exceflivly , do rather creat than clear perplexities to poor Souls, and give them the entertainment of a toilfome divcrtifment in. place ot f olid refreftiment. But my projedt invites me, if I could be fo happy, rather to plant a Garden in a Wildernefs, than a Wildernefs in a Garden. 1 fear there is in the World but too much artificial Re- ligion and exercifes,like Garden- Wilderneffes, in- vented rather for pleafure than created by necdlity : I fear feme ChriiUans, like fome Preachers, read more off their book, nor they repeat off their heart: But I doubt the pleafure of an artificial Wilderiaefs, will either relieve or compenfc the grief of a real One. Elaborat , fine , accurat Difcourfes of Chriftians Doubts and cafes whatever they deferve in their own place , will be found but Phyficians of no value , and rniferablc comforters to Souls that are in carneft •, except he that reveals fecrets and loofeth the Prifoncis lighten the doubting Soul's darknefs, with a beam of his own prefence: In the 42, Pfal. David had faid well to it , bat that fays beft, 1 1. verfe, he is the health of my countenance^ and my God. As Gardens are more pleafant fox men in health, than for fick men i fo, Dif- eourfes of Chriftian cafes, in doubts and perplexi- ties.
S ERMO N en Hofca 1. 14; 9t
tics, will readily do better , cither before or after the diftempter , than in the time. Much "Prayer and communion with God,is the beft book of cafes that ever a doubting Soul read, and is blcft with the manicftdifcoveries and manifeftations of God, to thofe that walk in darknefs and have no light.
7. The Wildernefs importeth a Condition of Reproach and Pcrfecution : /o£$o. j. defcrivesthe reproachful bafe Condition of his Adverfarics that mocked him from this, that, " they fled into the c< Wildernefs and were driven forth from arcong " men who cryed after them as after a thief. And Rev. 12. 6. the rvomtn m travel the perfecutcd ChurchyW i»fe the Wilder fiefs. This was Davids Wildemefs-Condition. Pfal. 5 j. 3. u becaufe of the <c voice of the.encmy, becaufe of the oppreffion of u the wicked; for they call iniquity upon me, and cc in wrath they hate me, and in vtrfe 6 & 7 c< I faid,0 that I had wings like a dove : for then " would I flee away and be at reft. Lo then cc would / wander far off, and be in the Wildcr- *c nefs, Selah. The fcourge and perfecution of falfc tongues,being worfc than the venomc of Afps, the fting of Serpents «. or Poyfon of Dragons that haunt the Wildernefs , m^kes often the Wil- dernefs a refuge and reft to be Tletircd by the Re- proached People of God, and the wrath and cru- elty of wicked men makes the Saints often times find Lyons, Bears Wolves and Dragons to be bet- ter neighbours. JHeb. 11*36. Cruel ttockngs is the firft Item in the account cf Saints fufterings i and then follows Scourgtn^Bonds, Killing Swinfatempt-
oft S E R M 0 N on Hofea t. 14,
infy Torturing And Wdnktring about. And the Apop ftk 1 Tiwoth* 5, ii. warns all that will live Godly inCbri'ft Jefus, that there way lyes thorow this Wildeirnels of perfecution , whereof reproach is not the kaft part : for compare Cjen.il, 9. with Gaiat. 4. 29, that was carnal Ifkwaei's Perfecution, wherewith he perfecutcd his Brother Ifaac the fon of the promifc And they had tryalfays the A- poftle , of Cruel blockings* and the flandering tongues of wicked men are compared in Scripture to the (harped and moft bitter inftruments, (harp arrows, Coals of Juniper, Swords. Spears and the poylon of Serpents : Racking and Torturing may break a mans bones,But Reproach, fays the PJalrmfl, hath broken my heart, and ir hath dammifhed my very Spirits, for / am ful of heavim fs Pfal 69, 2o« A nd now when the People of God live in " a land <cof trouble and anguifh, from whence come the cc young and old Lyon, the viper and fiery fleeing Serpent, //i. 50. 6, pray, who will not call that a Wildernefs ? and where are they 5 think you, cc whofe foul is among Lyons t Pfal. 57. 4. If any fhall fearch the records of our Scotifli Inquifition (the Creature that likes not to be called the high Commiflion ) they may be foon convinced that thefe arenofi&ions of Fanaticks and difaife^ed perfons. But the qucftion is not demonftrative \ (for I warrand they have more Loyalty than to de- ny thefe things that they fay arc fo good fervice
to ) but juridical \ for jure failum duu />thcy
do all by Law forfooth , and fo juftify all their pradifes : But arc all Laws righteous ? or is
there
S E R MO N on Hofea x. 14- 93
ihtre fuch a thing in the World as 4 throne $f m- ju$ty which frAweth mfchnfby a Law. PfaU 94* *°« They think poffibly ( as Paul once th«>ught ) that they ought to do thefc things, and that they do good fcrvige , to God indeed they do not fay, but
to they cry.But ftay till Chrift examine theBra-
veft manamongft the Examinators,upon that little qucftion^hyptrfecntefi thou me ?. and then my Lord Inquifitor comes in upon fecond thoughts vrith his conf cttion, f was a BlAfpbemcr, a Perfecuter, andm- junous. 1 Timoth. j, 1$. And then the fools cx- cufc is allcdgcd by him that thought himfclf to wife (for fAfientts non eft dicerc, Putavi ) I thought that I fhould have done thefe things.But what think you now Sir ? Why now I fee that which formerly I called Loyalty0zcal and good iervice,ranft change its Name without any change in the Thing : for it both was5and is,no other thing but Blafphemy* Per- fection and injury. Such a tiling as this has been. 8. The Wildcrnefs importeth a Melancholi- ous, fad and dejedted Condition. This follows from all the reli Any who ever travelled alone thorow a Wildemefs , may cafily undcrftand this ; and there is reafon for it : becaufe a man is there deprived of any thing that may chear his Spirit,an& of all gladening Objc&s \ belides that he is poffef- fed with fearful apprchenfions of evils that may be- falhim : andbisfpirit in the very entry is amufed with the uncouth and (blitary nature of the place. To fay no more of this : the very Countenances of of the Lords People in thefc times look like a Wil- dcrnefs: and fid canfewhy; wc fee many things L 4 to
94 S E R M O N on Hofcai. 14.
tomake us forryf little to make us glad. We fee fuch things as we nor our Fathers have not feen the like, And if there were no more, and albeit for oui own particular we had no occafion of grief, and though like T^ehemidh we were ferving the King with Wine, and were of as jovial an humor as he who was not wont afore time to be fad : yet if any (hould ask the Kings Queftion. Nehenttdh x, %, c< Why is thy countenance fad feing thou art not a fick ? This is nothing els but forrow of heart; may we not fadly reply with him in the ^dverfe u Why fhould not my Countenance be fad when c« my City, the place of my fathers Sepulchres ly« *c eth waftc, and the Gates thereof are confumed cc with fire ? That is, when the Church of God is laid delolatc. But I fulpe& there are few that truly love God , or are kindly fqns of Zton, but theji have their own particular grievances inthefe times: wkerein they fhare of the common lot of the Church their Mother that fits in theduft: and ii is good it be fo : For tpq to them thdt *re dt edfe n Zion* Amos 6. 1. The particular grievances oi Saint > and their preffures, ferve well to kcepthenr mindful of the Churches common lot: for fellow- fhip in calamity is fuch a pregnant incentive tc Sympathy, that even ]efus himfelfwas made the more compaffionat, for what he himfclf fuffered bang tn dHfowis tempted *s we dre, yet without fin he cdnnot hut he touched with the feeling of our tnfirnntv Heb. 4. 1 5. And does it not well fuite all the Chil- dren to go in Mourning when the Mother fits de folate and affli&cd as a Woman forfaken ? El
ho\
S E R M O N on Hofea 2. 14, 95:
how could they exped to be comforted with her, if they do not Mourn for her ? Solomon that great Mailer of Religion, Nature, and Reafon , hath determined EccL 7. 2, $. <c that it is better to go Cc to the houfe of mourning than to the houfc of 4C feafting. And that fbrrow is better than laugh- ter; for that by the fadnels of the Countenance' the heart is made bettjer : and he who is greater tharr Solomon, who himf^Jfcften weept, but never (that we re^d ) once laughed, pronounceth them hiefttd thdt mourn^for thdt they Ihdllbe comforted. Matth^. 4. 9* This Wildernefs importcth a Condition of Wearinefs and fainting : This yet follows natu- rally from all that hath been faid TfdL 107. 5. thofe thdt rvtnder mdWilderne]s^ their foul fdintcth in them y Pfal. 63.1. Ddvidt Wildernefs was 4 thnfly, or (as the Original hath it,Ja wc&ry Ldnd : and /fat %l* 2. it is exprefly rendered 4 wedry Ldnd. The Saints cafe in theirWildernefs is often like that of the Egjp- tun. i 5aw. 30.11, n. who was fo outwearyeA that he fell off from his company and funk in the Wildernefs. Ddvtd often complaineth that he was weak, that his fpirit faillcd, his foul fainted, his throat was dry, his eyes failed whilft he cryed upon the Lord and waited for him. And no won- der it is that the Saints fo often weary and faint by the way : but a great wonder it is , that any of them ihould hold up to the end : They have fuch long ftages in the Race that is fet before them, and thofe in a thirfty Wildernefs where hardly they can drink of the brook by the way : and they mull run itfo oft about with frefh parties whereof pof-
fcbly
96 S E R MO N on Hofea 2,14.
fibly the worft comes laft upon them, when they are already fo much exhaufted, that there is great reaibn, for him that would wager upon their heads, to ask* whether thejr have fo much confidence re- maining as to anfwer that Queftion Jrr. 12. 5*. c< If «c thou haft run with the footmen and they have •c wearied thee, then ho>w canft thou contend with tc horfes ? and it in the land of peace wherein thou <c truftedft they wearyed thee, how wilt thou do cc in the fwelling of ]ordam But the Lord that makes the Queftion muft anfwer, and one Prophet iriuft Anfwer another : and how ]ere my could do all that, Ifauh can tell Chaf, 40. from the i%ycrfe to the end : the everldfiwg God, the Lord that creat- ed the ends of the earth fainteth not, neither is weary, &C. Let the people ofGojl in their Wildernefs expedfc to have their hands full of it, and as much as (hall put them to a ftri& neccflity cither to be- lieve or utterly to give it over. Pfal, 27. i%* / had fainted unit fs I had believed to fee the goodnejs of the Lord tu the land of the living. Now this is the Wildernefs : and thus is anlwered the firft thing in the point, What is the Wilder aefs.
II. The (econd thing to be confidered in the point <c iSjWhcrefore dotfi the Lord bring his People into «c the Wilderdefs > The Scripture fhewcth that for one or more of thefe five Reafons the Lord doth this.
1. He doth it for their fin: and that in thefe five Refpe6is. 1. to convince them of fin. It is long many a time ere the Lords finful People will fee or acknowledge their fm: yea they will fay
they
S E R M O N on Hofea 2. 14. 97
they are innocent when their tranfgreffions arc tnoft evident. ]erm % %^. and therefore verfe 55. Iwdlpledd with thee^ becaufe thonjayefi I have not finned. Such as arc kindly Melancholians may know by experience, what effc&ual impreffions the change of phecs hath to the changing of mens minds: and for this it is neceffary often times that men be fent to learn that in the Wilderncfs, which they could not, it may be they would not, fee at home in a land inhabited : ]er* 22, 1 1 \ 22. Ifpokp unto theeiA thy frofperityjbut thoufaiiefl I will not hear% dnd therefore thou (halt go % to captivity. Affli&ion is quick^Gghted, and necetfity is wife and Ingenious : affii&ibn according as it is bleft:, or not bleft of God , hath very contrary effe£h upon men: Solomon tells us thdt djfltttion nidkes 4 wife mdi% mad: and he that is greater than Solomon tells us, that affiidticn fometimes makes a mad man wife Luk- 15, 17. it brought a diftra&ed Prodigal to himfelf. Many men think it a piece of Wit and Gallantry to mantain their tinful courfes in a Day of profperity •, land if he be a beneficed perfon or one in place* he is ill worthy either place or bene* iicc who is fo fcant of Difcourfe, that he cannot ( if this our craft be in danger to be fet at nouoht Aft* 19* 27 ) make an Oration in defence of Diand ; and at lcaft, cannot fay t6 his Companions with more truth than Wit, though yet with more Wit than Honefty, Sirs ye know that by this Craft we have our wealth, iLverfe 25-. Yea if the Lord by his (crvants plead with lome men in Profperity for their ini- quities, anon he (hall have a reply till he bring forth
his
98 SE R Ai O N on Hofea u 14.
his Rod which is fitted for the back of fools; and is the only cogent argument with fuch perfons. Take two ioftanccs (hortly, one is /fat. 31. r. thofe people were bent upon Idolatry , and when they wcre/eprovedand threatned for that by the Lord, then they were confident in the atTiftance of Egypt: and when yet they wjre taxed for that, no doubt, they would tell the Prophets^Self-defence was not unlawful, and many iuch witty ftories , till the Lord concludes the difpute with that, yet be *ifo is wife* and will bnn^ evil^ and will not call back bis r*ord:^ but will trifedgdtnfl (he boufe of the evildoers^ and agamfi the help of thofe that work intquit). And now let thofe great Wits and graudDifputcrs fay to it Jer. 13, 21. What wilt thou fay when be Ihatl punifh thee f Say to that Gallants, or you havefaid no- thing. The next infiancc is 8z.ek* 17- from 1 1 vole to the end ; ZtJefadb had given an Oath of fealty and fubjecUon to the Ring of 'Baby/on, he Rebells againft the King of "Bab) Ion and breaks IiisOath : the Lord pleads with him for that, O ! might he fay (mark you the Language of our times ) it was a forced Oath made againft his will: yea, may be, it was an unlawful Oath for him to {abject himfelf 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 ftrengrh to maintain the breach ? And, may be,(as "I-AfiHs think that Faith ought not to be kept to Hcreticks, fo they call Protectants ) he thought ■:-r ought it to be kept to Heathens : Eut I mark from the place 1. againft the Fopjh wkimfc
that
S E R M 0 N on Hofca i, 14. 99
that it is called fignificantly the King of Bdylons Oath, in the \6verfe. I mark l. In the fame verfe agamft other Covenant-breakers. That whatever by Zcdekub was or might be alledged, it was all butaprophane defpifing ot the Oath: for until! once it be lawful to take Gods Holy and fearful name in vain $ it fhall never be any thing els but Prophanity and Perjury to break Covenant upon intereft. I mark 3. from the 2Q verfe againft all Patrons of Perjury, and fuch as teach Rebellion againft the Lord •, the Lords great Argument, which ufually he referves to the Conclufion of fuch Debates : well, fays the Lord, in the 19 verfe, he hath (worn an Oath, and hath broken it : but I will let him know what an Oath is j I will Swear another and will keep it : as I live frith the Lord , Cutely I will recompenfe it upon bu own head. And in the 20 verfe, I mil fpredd my net upon b.m% dnd he ftsd/l he tdkjnin myfndte , */rd 1 will bring him to Babylon dnd will plead mth him there, far his trefpdfs that he hath trejpajfed again fl me. And this was performed x Kings if. 6, 7. and z Chron. 36. 20, 2 1 , Profperity to many is as the day light to Owlcs and Batts, it daz'ls their eyes, and blinds them, that they do not fee their Errors till it be too \3xc.Zedek}db faw not his faults till he law them without his eyes at RibUk in the Land of fidmath. To fay no more of this : if other Argu- ments will not convince men that arc guilty of Perjury, there is a ncceility they muft goto Baby- lon {01 Inftru&ion. As the Lord lives, ( they are *hc words of God, and it is their meaning,) Per- jury
ioo S E R MO N on Hofea %l 14
Jury fhall get a convincing ftroak. It is a Scots Vxo* verb, As /ore greets the Child that is be Men After noon, as he that it beaten before noon : The Church of God and his Saints in thefe Nations have gotten a forenoons corrc6Hon ^ but wo to them that get the after-noon ftroaks. See the Parables fer> 14 throughout. To conclude this reafon then; Let us not feek convi&ion of our fin the length of the Wiidernefs, nor at the rate of bitter Affliction: but let us all take the Councei Jer- 6. 8. Be thou wslr -HCted Q ]erufalem. Left my Soul depart from thee9 lesi I mt^e thte de folate, a land not inhabited :
The id. Account whereupon the Lord brings his People into the W ildcrnefs for fin,is^for the vin- dication 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, (ayes he, all the earth fhall be filled with the Glory of the Cord; that is, with the Glorious manifeftati- €n of his Juftice againft his Peoples Sins : And he often threatens, that thofc who profane his Name and make it to be Blafphemed, he will return their fhame upon their own Faces. If any of us hatha Friend who is leud and diffolute and de- bauched , we are afhamed of him ; be- caufe his Faults reflc6t upon us : And therefore we hold our felves obliged for our own Vindica- tion to teftify our difpleafure againft him. And fo it is with the Holy one of /(rael and his (infill People.
The $d. Account is to imbitter fin to them, Jer, z. 19, Knot* therefore avdfee, that $t is anevd
tbtnjp
S £ R MO N *n Hofca 2, 14. j0I
thing *ni a bitter, that thou haft forfaken the Lord thy God^ and that hufear ts not mthte. As Abner faidto 'foab of the war, (o 1 (ay to every one of their fin* 2 Sam. a. 26. Knowefi thou not thdt it will be bitter* rtefs in the Utter end} Profpcrity fweetens fin to Sinners, which of it felf is fweet enough to their corrupted Palate: But the Gall and Wormwood ofaffli£Ho» gives it its own kindly relifli.
The 4*k Account is, that he may put a ftop to his People in their courfe of Sin. Thus Bofea %>6» I will hedge up thy way with Thorns t and make a wall^ that (hejhall not find her Paths; and verfe 7 Shejhali not overtake nor find her Lovers : Many in profpe- rity are fo engaged by cuftom to courfes of Iniqui- ty, which nothing but affli&ion can interrupt and put a ftop to; and they rnuft take their march in- to the Wildcrnefs to divert them off the Paths of Wickednefs. O that all who are in Affliction, and in the Wildcrnefs, would take this advantage of their impetuous over-hailing Lufts and Idols; and had Wifdom to improve fuch a good occafion, of a perpetual Divorce and Separation, from the fins that were wont eafily to befet them, and as eafily to prevail with them ! It is not time, when people are in the Wildernefs, to rufh every one to tbeir courfe, as the Horfe ruiheth into the Battel, ne- ver once asking what is this I am doing : But it is then feafonable Darnel 4. 27. To break off our Sins and Iniquities •, Leaft we go further on, than thatwevcan fafely retire our felvcs.
The fyth. Account is, that they may truly re- pent and throughly return from Sin to God. In
the
io2 S E R MO N on Hofca i. 14.
the 7 verfe of this chapter, when by affli&ion (he i pat to a ftand in her courfc of fin, it is yet in- tended further, that {he return to her firft Husband. and this is brought to cS<:diiHof:chdf,6.verfei.Ccmei fayes (h^and let us return unto the Lord : For he hath torn, 8cc9 Simple ceffation from fin, without true converfion in time of affli&ion, may put a perfon or People to Pharaoh's Expences of raultiplyed Rods and Plagues one after another, with the ha- 2ard of utter deftru&ion in the end. Learn we then in the Wildernefs to fay as is meet to be^faid unto God,/o£, 34. 3 1? 31. I have born Chaftijementj 1 will not offend anymore : That which I fee 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 firft rcafon and-ks feveral refpecls, IVhy the Lord Wing* his Teople into the Wilder nej? : It is for their fin.
1. The Lord brings his people into the Wil- dernefs for their Tryal and Exercife, Deut. 8. 2. " The Lord did all that unto thee,to prorethee, to <c know what was in thine heart , whether thou cc wouldeft keep his Commandments or not. Rom. 5* 3, 4, 5. Tribulation lets all graces on work in the Saints : Thus the Lord dealt with the Church pfal. 44-. from the 17 verfe to the 23, and Pfal 66. 10. Thus he dealt with fob. The £ord is come to thefc Nations with " his fan in his hand, he is c* winnowing us as Wheat, and he will throughly *c Purgc h#ls floor Matih. 3 . 12. c' and who may a- «c bide the day of his coming ? and who (hall ftand \ * when he appearech ? for he is like a refyners fire,
« and
S E * MO N on Hofca 2, 14. 105
V and like fullers fopc; and he (hall fit as a refiner "and as a purify er offilver : and hcflull purify, <c the ions oiLevt* and purge them as Gold ani u Silver, that they may offer unto the Lord an of- fering in righteoufnels. AUUch. 5, 2, 5. Now the fecrets of many hearts arc difcovercd : now we fee thegtound ©f mem ftoroachs , and what cor- ruption and rotten ftuffc hath been lurking under the beauty of untryed profeflion. Would not fomc have faid, am I a dog ? if that which they have now done had been told them a few years ago. Now it is feen Darnel. 11. 34. that many did f leave to the Covenant with fldtteries ; but the next verfe being the 55-. fays further^ That fome of them of under fidndingjhdllfdll^ to try them^ and to purge, dnd to make them rphite^ even to the time of the end* he- cdhfe it is yet for 4 time appointed. Therefore blcfled is he that endurcth to the end. And let him that ftandeth take heed left he fall. The ftrange difco- vcries, the great ftumbling , and many cflffallings of men i» thefe times, afford me the fcrious and confirmed thoughts 5 how few there are that ftall tcfaved, and how hardly thefe few. MtUcku's refiners ^comprehends both all the tryals oft prefent time, andalfband fpccially, the great and folcmn laft tryal of the Judgment of the great day, when mtny a mdns wot\ JhdU he Imnt up, and hm- feif Jhdll Ire fdved-, yet [0 4/ hy Jire. I Cor. 3. if- then flia Hall the finncrs and, hypocrits in Zton be affraid and furprized : for that they cdnnot dwell mib devouring f re, nor with tverUfimg ournm£sA&L 3 J, 14. There will be many a&tffling that day in M the ,
<3ro4 "SERMON on Hofea i5 14.
^the Congre^atipn of the righteous, that here havi fitten chief in the Affeaabty. In general this is th( verity : but towards the particular perfons of o thcfs, Imuftwalk with Charity [ as toward im ifetf, with fear and humble Jealoufie : This onl> *11 would remember, that they who cannot endun •*fae wide fievc of larger try als in a prefent time,wil never be able to abide the narrow (catch of a ftrid judgment at the end of time. But as the Lore will have his People tryed, fo he will have then likwife Exercifed and their Graces imployed. Idle- nek is a hateful and unhappy evil in People.We fa} an idle man muft always have fomething to work hc^that ceafcth to do well, wiH -Toon leain tc do ill. To prevent that , the Lord puts work ir liis Peoples hand : for he hath not given their Graces and Talents, to hide in a napkin under tfii earth , but t© Be imployed and improven to ufe and therefore he appoints affli&ion as a task mafter to call forth all their Graces to work, and to receive the Tale of every mans Work, thai it may be known what profit they make. Th< time of affliction (hould be a buffy time v like Ear- ing time and Harveft, to the People of God. Bui alas ! to many may be faid in truth, that whirf Pb*r*ob faid to the Ifnclues in cruel fcorn, ye *r* idle, je *re idle Exod. 3. 17. Only his inference anc name run very contrary, ye are idle, fays he, anc therefore ye lay, Let us go *nd dofscrijice to the Lord, But ye are idle, fay I, and therefore ye fay not
let us go dnd do faertfice to tve Lard Now, if thl
Lord bring his People into affliction for their £x
crcrfe
S E R MO N en Hcfca i, 14. icj
ercife, hence it is confequentialiy inferred, that if their Affii&ions do not Exercife them to purpofe* they are not like to come out of them in hafte. I fear many but play with their Affli&ions, and look upon all the lad fights they fee in thevWilder- nefs, but as fo many farleyes, fit to entertain their curiofity and to caufe them gaze : And I exhort all to ht ferious with their Afflictions.
3. The Lord brings his People to the Wilder- nefs, that they may be the more fit to receive the imprefiions of his will, and communications of his Goodnefs. Thus we fee throughout this Chspter, the Lord defignes jointly her Reformation and Confolation by all thefe bitter threatnings and af- flicting Difpenfations* And ChApter 5, 1 5-. of this %ne Prophcfy of Bofea. lve'ill^ fays the Lord and return to mypUce^ till they Acknowledge their of- fence* And feek my face : In their AffliBion they mllfee^ meeArly. And ( as the whole have no need of the Phyfician, butthefick) they now finding the di- fcafc of their Affli&ion to purpofe , and fo being the better fitted for the Communications of the Lords goodnefs, in their deliverance, return to him in this confidence, thdt he who hdth torn mil heal ihem i&arJ and that his coming to them, verje 3*/, (hall be as the rain to the earth, which being parch- ed with drought is well ready for a fliowre. People in Profperity readily are not fo fit to receive either the tmprcffioiis of Gods will ; for -then -Jpeak to them j and they Will not hear, Jer. 22. >. Or the Communications of hi? Goodnefs : for -then they Un lay we Art Lords, and we mil not come to thee M Z Jer.
io6 S E R MO NtnUofa t. 14.
lex. % 51. But Affli&ionfits thcrh better both for rhe one and for the other. Irt profperity , as in thenoifcofaCity, every thing is heard, but no- thing is hearkened to : and the common noifc fwal- lows up the mod diftinft and audible voices in a confufed infignificant found. But in Affli&ion, as in a Wildernefe, the ftilleft whifper of a voice is foon difcerned and ferioufly attended to. Likwifc in profperity , as in a plentiful City or Country, men enjoy all things, and eftccm nothing : but in Affliction, as in a Wildernefs, wanting all or many things, they account the more of any thing. In a Word, the Lord in the Wildcrncfs and by Affli&i- on is tuneing his People to Obedience , that he may bring them forth finging the Songs of Deliver- ance. <Jpds commands and his mercies will have another kind of lu fire andrelifli to a Soul coming out of a (andified Wilderncfs. Formality in Re- ligion , with much vanity and many fuperfluitics wait but too well upon Profperity : but the cold wind of the Wilderncfs bloweth thefe all away, and ftrengthens the vital heat of the inward man, and makes folk more Religious than formerly with lels noife and adoe% Profperity is an unthankful Piece: for readily the more it receives, the lefs it accounts of what it receives y and (as a full Soul loaths the honey comb ) with afaftidious. infolen- cy it thinks, and by falfely thinking truely makes abundance of -mercy a very mifery : but (as to the hungry foul every bitter thing is fweet^) the Wii- dcrnefcandait afflicted lot bleffcd of God, will give a man a good ftoflltth for * piece of the bread oi
Adrer.
SERMON™ Hofea i* 24I 107
Adverfity, and a Cup of the cold water of Affii&ion» and will teach him to fay Grace to it thus : I dm lefs shun the Udf 0 fall thy mercies Gene! . 32, 10. So (aid ftcob when he was corning from his twenty years travels in the Wilderncls of his Aftlidions in Padtn Ardtn. Profperity extenuates, fandtiried Advcrfity aggravates mercies : to it any thing left than Hell is a mercy. Ldment. $.1$. // w of the Lords mercies $bdt we dre net confuted : to it any mercy is a great Mercy : a great mercy is an extraordinary one: and an extraordinary is a marvelous incoraprehenfible one. Profperity counts its mercies by Subtra&ion, it will take its Bill with the unjuft Steward, and for a hundred it will write fourfcore, and for fourfcore, it will write fifty : But in the Wildernefs men learn to caft up their Mercies by Multiplication with the help of Divifion : in the fame place cited Ldment. 3, 21. Jhd$ vte dre not con\umed, to lome might feem 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 ^ fo the leaft piece of any Mercy is Mercy : and tha afflidted, hqinhle,thank- ful Soul loves to anatomize and difie& the Lords Mercies into parts,as Phyficians do humane bodies* that they may informe themlelves the better of the number and nature of the parts , and of the frame and flru&ure of the whole, The 136 Tfdlme hath this common with thofe Mercies which it recounts, that there h more in it thau every one can fee: M l This
jOS S E KM® Z\> Hofea z, 14,
This only to my purpofe, everyone may fee, how the Tfalmifl tells out the Lords Mercies by parts, and infifts upon one aad the fame Mercy, to (hew that every part of it is a Mercy ^ and that , as all the reft , derived from the underived, uncreated, uriexhauftible , and ever runing fountain of the Lords Mercy that endures for ever. Profperity, like the Widow and her Sons in the matter of the oil , lofes and comes fhort of many Mercies for want of the veflcls of faithful accounts and thank* ful acknowledgments. The Saint in the Wilder- nefs as the Difciplesinadefartplace, obeys Chnps Frugal command, it gathers up the remaining Fragments of mercies that nothing be loft, and with thofe it fills whole baskets : As by the bleffing and miraculous Power ofChrift, the broken meat, after that Dinner , whereat fo many thoufands were well filled, was more than that which at the firft Was fet down whole. O ! but it is good hold- ing houfe with Cbrtft ! It is good to have ourpor- tion,be otherwise what it will, with his prefence and Bleflmg, and to have it coming thorow his hands. And as the power of divine contentment can make x^ov fan ttmt®- the /half more not the whole ; fo the Wildernefs will teach the People of God, the myftery of improving Meicies, to make the increase more than the ftock. This, as the reftof divine Arts, is beft profeft in the Wildernefs: and therefore it is that the Loid fends fomany of'hismoft hopeful Children thither to be bred : and there they are continued till they have tpaft their Courfe and taken their Degrees, and
the*
S £ R MO N on Hofea 2, 14. 1Q£
then they return Matters of the Arts able to teach others, and to comfort them with the fume comfort* wherewith they themfelves wtre comforted of Chrtfl. Z Cor. 1.4.
4. The Lord brings his People into the Wil- dernefs, that he may lead them by, and deliver them from that which is worfe. Exod. 13. 17,18* And it c4me to pafs when T^haroah had let the 'Jk'eopl* go>that Cjod led them notthorow the way of the (and *f thefhiUfiins^ though that was near : for God faid lefl peradventure the Peofle repent when they fee war and they return to Egypt ; but God ted the People about thorow the way of the Wilder nefs of the red fea. The Lord prepares his People a place in the Wildernefs from the tury and perlecutions of men. Rev* 12. 6% And albeit before, I called Perfecution one of the parts of a Wildetnefs-Condition $ yet I would have it underftood, that every one that comes in- to the Wildernefs, is not led thorow all the Wil- dernefs, nor made to fee all the evils thereof, nor do all Afflictions tryft upon every affli&ed perfon : for often times God makes one a mean to prevent and efcape another : even as in the ca(c in hand, the Lord fends fometimes his People to enjoy Davids and Jeremys wifhes in the Wildernefs, that fo they may be ridd of ill neighbours : for we fay in the Proverb', Better be alone than m ill Company. And likwife the Lord by bringing his People into the Wildernefs delivers them from the con- tagion and vexation of the fins of thofe with whom they converfed aforetimes. Albeit the Wil- dernefs, as i before faid, be a place of temptation-, M 4 yet
n© S E R MO N on Hofca l. 14
yet the Lord,by fome one tentation which hisPeople can better guide, many times leads them out of the way of fome other one or moe which might be of more hazard to them. Surely it is no fmall mercy to be out of the way* when tentations arc marching thorow all the land in folernn proceflion, and they cry before them , bow the kpee , and when the wicked w.ilk on every fide , who but the yilefi rnen, (PJd. 12, 8J would covet the preferment of the midft > And would not any perfon of a Holy breath, prefer a Cottage in a well aired Wildcrnefs, to the foul winds and corrupt infe&ious air of thefc plaguy times ? The plague of a general defe&ion ivhich (as the Peft doth other defcafesj hatK en- groflTed'all abominations, is now fo common, that except it were with Aaron Nnmb. 1 6. 48. to Hand between the dead and the living with the inccnie of rouch interceflion , that, it it be poflfible, the plague may by flayed, I fliould think him a perfon of that ftoutnefs which they call rafhnefs , and ol a pretty well confirmed, if not of a much hardned heart, who otherwife could gladly come into the Company o£ or mix himfelf with the men of this Generation. We fay when all freits fa/ 1 , fire ii Femtrkhorc *"' for the farfey •" : if God^ cure
the pUove f(>l- this Generation of one Plague by a- IwcA to Lon- nothcrj (hall think it no more than
^ruir^ is lieccffar>T: for pf*L ** 3- Se' ncrally they aye all gone ajide9 they an
altofet^er become filthy ^ there is none that doth goodfii
not one : And now I think I hear a voice from Hea
ven faying of this Generation, as that other Rev
a. 4
S £ R MO N on ftofea2, 14. m
1$. 4faidto fobnjoiMy final Babylon; come outofher -my peoplejhatyc may not be partakers of her fms^ and that ye receive not of leer Plagues. And there is another great mifchief that the Lord leads his People out of its way„in bringing them into the Wildemefs* and it is the Plagues that come upon wicked men,and all Gods enemies. The People of God want not their own vifitations,but they are not like the Plagues of the wicked^thcir enemies. Ifat. iy. 7. hathhefmiten him as hefmote thofe that fmote htm ? or $s he flaw ac- cording to the jlaurhter oftho(e that are flam by htmlYcz the Saints Afflittions are excellent Antidotes and prefervativesagainft the Plagues of their enemies, who are not as , but indeed are the Ungodly and the Wicked. We fee the proper ity ©f the Saints Afflictions TJal. 94. n, *£. Blefedts the man vehom thou cbafleneflO Lord, and teaches! htm out of thyUrV) that thou may e ft give him re(l from the days of ddverjitjf till the ftt be digged for the wicked. A ftrangc thing a mans mottoto bzpcrsiffem ntfiperttjftm: I had perifhed, if I had not perifhed : and that cha- ftifment fhould hide a man from the day of adverfi- ty.But both the Hiftory of Scripture,and the Saints experience from time time in all Generations, do yeeld abundance of particular inftances in confirma- tion of this General affertion. It appears by Lots flownefs 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 fending him out of the midft of the orcr- throw.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
judg-
nz S E R MO N en Hofeaa.j^,
Judgements come uponaplace, better to be away than in place. And in the judgment of judicious and great Divines, it prognofticatsno good to a placed , when the Saints andServants of God are driven out thereof. Let any read Mufculus upon Math. 24.AUS then for her that bare me,and whole Breails gave me fuck ! for the City the place of my Nativity and education - for the word that is paftupon her, ai*d the Prophefy : When it (hall iejpud to faithful Minifters of the Gojpelj go here or go there j go to the fiutb, or go to the north* but go not to Edinburgh, then wo to thee O Edinburgh. Thcfe are the words and Prophefy of Mr. -Robert Rollock^ which are tobefeenin Print before the tranflation of his book upon the Coloffians, And is not this the time fpoken of.
5% The Lord brings his People into the Wil- dernefs, to Humble them, that they may know of whom they hold mercies , and learn afterwards in profperity to carry foberly. When Ifraelwzs upon the entry of a land flowing with milk and honey, Mofes infills wifely throughout the book of lDeu- te ronomy upon the Memory of their cafe in the Wil- dernefs,and tells them plainly Chap, 8. verfe 1 . 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 infhtute the fcaft of Tabernacles. Profperity is an infolenc Piece* and will readily caufe men forget their mak- er that hath done all thefe things for them, and came a free-hold of mercies : vee are Lords lay they, and therefore we will come no wore unto thee*
Jcr:
SER MON on Hofeax, 14. 113
}er. 2. 51. Or els they will give the Glory of their mercies unto Idols, in this fame Hofea 2. 5. c< 1 will go after my lovers, fays ftie,who give me c' 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 potfefTion, tillthey make a legal entry by a hamble acknowledgment to him their righteous fuperior , and be repofleffed by a no- vo damns, as is clear from this Chapter. And many other ways the infolcnc'y of Profperity isexpreffed to thedifhonour of God,and danmagc and hujt of our neighbours , by Prophanity, Prc- fumtion, carnal Confidence, Intemperancy, Op- prefTion, and the like : and therefore faycth the Lord) Zeph. 5. I 2. 1 3 » / will leave in the tnidH oft bee tnafflt&el and foor Teotile, and they (hall truil m the name of the £W,and tne Remnant of //r<u7fhall not do iniquity. He, that knows how he hasgain'dhis Eftate, fhould know how he imploysir, and they that come to mercies hardly, fhould ulc them well and humbly. If ever God bring his Church and People again to good days and Profperity, O / Let it be remembred that once we were in the Wil- derncis. And thus to the \ecovd thing in the point viz^. " Wherefore doth the Lord bring his People " into the Wildernefs ?
Follows the Vfe which is the 3J thing in the point* The' firft life is of warning, and I would found an alarme, and proclame a march into the Wildernefs to all the People of God. Our Leader and Commander? fefus ClmH the Captain of our
Salvation
ii4 s £ k A* u A/ *n Hoiea a. 14,
Salvation hath long fincc taken the ficld.and is gone out on our head HeL: 13. n, 13. Let us then who hare taken the Sacrament and Military Oath of Cbnfc and have given our names unto him, go forth unto him without the camp bearing his re- proach. The cloud is now lifted up from over the Tabernacle : and therefore it is time for the Children of /fr*el to fet forth: yea the Ark of the Lord, his Ordinances and his People with the beft of their Leaders are already in the fields, and are fuffering hardfhip as good fouldicrs, Let us not then for (hamc lurch at home, Ictus learn the Re- ligious Gallantry of Vruh the HittUe that valiant man, a Sdtnuel n. 1 1. c< And VrUb. faid unta Cc Ddvid^ the Ark and Ifrdel and fuddb abide in " tents, and my Lord ]odb and thefervants of my ccLord aie incamped in the open fields } (hall I " then go into mine houfc to eat and to drink, cc and to ly with my Wife ? as thou liveft, and as c: thy (bul livcth, I will not do this thing. It is time our loins were girded, our (hoes were ©n our feet, our ftaff in our hand , and our fluff and pro- vifion upon our fhoulder : for we muft to the Wil- dernefs, and what if we go out in hafte ? It is good to be in good Company .• it is better ( if Mojes had any tkill ) to fuffer dffliclton rvith tbi people of God^ tbdn to enjoy the fledfuret of fin far a fed/in Heb. II. x<$. They who will not fuffer with the people of God may fuffer with worfe Company. They who will not go forth with Lot unto the mountains,may poffibly fit frill till they get brimftonc and fire from Heaven, and the fraoak of Sodom about their
cars;
5 £ R MO N on Hofca2.i4. n$
ears: for he that will favc his life unlawfully (hall lofs it unhappily : and he that will lofs his life in Refolution,may find it in Reality. Even as a man dotb,in ftepping of a Ditcb5witn any thing that is either of weight or worth to him, his Cloak, his Cafe oi let ters5or Papers of concernment, his heavy purfc or the like,left he lofs and indamnage himfelf and them both , he cafts all over before him , and fo coming over with the lefs trouble , he lifts all again upon th£ ©thcr fide, and fo loffes nothing of that which he caft away, but that he might keep ic and himfelf both ^ whereas if he had kept all about him, he might have loft himfelf and all together : but all $s not oft that is tn (eril : Let us then with chearfulnefc turn bur face towards the Wildcrnefs. ThcfecoridVfe (hall be for Information to all fuch of the Lords People,as are either upon their way to the Wildcrnefs,or arc already arrived there ; they would not think ftrangc of fuch a condition : it has been,it is,and it will be the lot of theLWjChildrca Cdtt. 8.5", the high way toChrifts mountain of Myrrh and hHl of frankincenfe lyes thorow the Wilderncfs , and there he comes forth to meeB them, and leads them up in his bolomc, leaning upon his own arms. There doth no ftrangc thing befall the Saints when the Lord brings them into the Wildcrneft : for even as Mf/?x ExoJ. 3. 1. led his flocks into the backfide of the defart ( and was not that a prefagc of what followed", when he led //r^/asaflock through the Wilderncfs ? ) fodoth the Lor^oft times with his People : albeit the WiU dernefs is a folitary unfrequented place where no
foot
1 16 S E R MO N on Hofea i. 14.
foot of nian comcth 5 yet in it you may take up and trace the footfteps of the Lords flock who through much tribulation have entred into the King- dome of God, and there ye may follow them who through faith and patience have inherited the promifes. The Saints will find the footfteps of the flock in their greatcft Wildernels, and may be helped with the light of precedent Examples in their greateft darknefs. For now that the Lord through fo many ages, hath led his Saints to Hea- ven, by fo many different paths of Difpenfations, (for there is but one common road of Rcligion,the Kings high Way J I doubt there is any untroden path remaining to bedifcoyercd by this Generati- on. I only fear one difference, which makes in- deed a great odds in lots, be found betwixt our cafe and the cafe of thofe that have gone before us, and ic is this \ That they were better men in as ill times , for worfe I would none. But in that, I pray wrhom ihall we blame? and know we not how that fhouldbe helped ? Sec that ye W£ cir- cumfyettly 4s mfa *nd not as feels : redteming the iime\ ktcatifcthe d*ys kri evil. Eph. 5:. I 5*, 1 6. If ill times find no good men •, let ill times mike good men * and good men will make good times, or els bad times (hall make good men better. But of the Pa- rity of cafes I laid much in the Preface*
The Third Vfe of the point (hall be for Dirc&i- on-.bfince the People of God may thus expe& to be rought into the Wildernefs , it concerns them to take rheir dire6Hons for the Wildernefs : for our direction in fuch a condition, 1 fhall, without
infift
S E R M 0 N on Hofeai. 14. 117
infifting^briefly hint at fomc things 1 to be avoid- ed, idly fome things to be endeavoured
Things to be avoided by fuch as are brought into the Wildemefs, are 1 Unbelief. P(aL 78. 23, xj. the l\r*elitts believed not God in theWilder- ncfs5and therefore he was provoked Heb. 3. 18, 19. the Apoftle tells us exprefiy, that thofe who believed not, their carcajfes fell in the Wtldernefs , and for their unbelief, they could not enter* inte the land of fromife.
a, DUcouragmcnt would be avoided Numb. 14-. 1 f the People through Difcouragment cryed and wecpt for the report that the fpyes gave them.- and frequently els-where , they expreffed their Difcouragcmcnt upon the emergency of every new difficulty,f£<rir cry was always, that they Ihoutd die m the Wtldernefs: and in that they read their own fortune, Numb. 14. 28. for the Lord was provok- ed for their unbelief and other fins5to do to them as they had faid. Beware of Unbeliefs bode-wrds^ for like the Devil % xefponfes their accomplifliments are always evil to thofe that take them. In all the World I know no fuch ready way to Apoftacy, and utter forlaking of God as Difcouragment. Experience hath faid fo much to continue this, that I (hall not need to bring reafon into the field : Bur this I muft fay , have the experience of Dif- couragment who will , they have it to their ex- penccs. And if I were to die , I would leave Difcouragment this tcftimony that it is dear bought mi\c,y.
3. Avoid Murmuring, fretting difcontentment
witb
u8 S E JtMO N.n Hofca i, 14.
with the Lords Difpenfations v^ith complaints ot
his unkindnefs. Numb. 14 2, *Utbt Children o/J/rsei mummied, and Chap. id. 42. they murmured 4- £4J»# Mofcs 4»^ Aaron: But jWo/#/ could tell them, what are we, that ye fpeak againft us : nay but your words are againft the Lord ; yea and Numb . 2.1. 5. it is exprefly faid,fta Teoplefpok* 4- gtihft g*ddnd dgdtnfl Mofes. And ftill their tnae was, why hdve ye br$ught us up out of Egypt? Juft like many in our Generation , why* (ay they, your Reformation , your Covenant and your Minifters have ferved you well : but verily their words are againft the Lord : for we owne his name in the/e, and glorify hira whom they difhonour. When the Children of Ifrael murmured in the Wildernefs, they had forgotten how once they groaned becaufc of their oppreffioa in Egjp t : and in that they may be more cxcufable than we: for the Red fca had ridd perpetual marches betwixt them and their ©ppreffours; butwc get not leave to forget our oppreflion in the times of our former fubjc&ion to them,who derive their power from her who is fpi- ritually called Sodom and Egypt Revel: 11, 8* I mean FreUts who arc indeed the hoyfeofthe Elder bro- ther, but fallen back, for that they have come fliertofthe blcfling; and now hold of the *Fofe9 the younger , who hath fupplantcd them hand- fomely,and got betiwxt them and the Birth-right; fothat now the Elder ferves the Younger : thofc, I fay? purfue even to the Wilderncfs , according as it is prophefied Rev* 12. where John ftw the Dragon fur fae the trtvcilmgmmdn into the Wiidernefs.
4. We
S E R MO N on Hofca 2. 14, n 9
. 4. We would beware of Tempting God. P/V- 106. 14. they tempted God m the de fan , and what that temptation was, fee T/i/. 78. 18. 19.20. They limited the Lord, and faid, cdn Godfurntjh At Able in the Wilder nejs ? c*n hi give bredd aI/o ? can he provide flejh for his People ? whatever our temp- tations be m a Wildernefs, though we fhould faft till we be as Hungry as Chntt was in the Wilder- nefs, yet let us learn of him, not to tempt the Lord, by limiting him to ordinary means, fince it is wntenthat man JhAtl not live by bread alone, hut by every word of God, neither let usraftily nor prefump- tuo^iy cart our felves into any needleis difficulty, nor caft our felves down from a pinacle of the Temple : for that again It is writren, thou (halt not tempt the Lord thy God. Juft thoughts of God, (and thefe are large ones ) would fit the Saints with a prefent help in aH imaginable difficulties, 7/i/. 46. 1. God is our refuge And Hrength, A very present help in trouble*
5. We would beware of unmortified, imperi- ous, clamorous lufts.P/i/. 106.14. "Theylufted " cxccedingly,in the Wildenaefs, and PJaL 78* 1 8. they fought meat for their lutf* God had given meat for themfelves : but they muft have meat for their luftsalfo. Truelyhehad need have a good rent that would keep a table for his lufts : for lull is ib ill to fatitfy, that albeit one World ferves all the men in the World, yet all the World will not fatisfy theluft of one man ot the World : \Vimefs he who weept that there were not moe Worlds to conquer, B,ut he who mull have his luft as fbon N ferved
x^o SB R MO N on Hofea s, 14.
ferved as himfclf, that man is not for the Wilder- nefs. I (hall advife all that are brought into the Wildemefs, to do with their lufts, as Mofes did with his Wife and Children when he went with ifrael into the Wildernefs, fend them back, difraifs them for fear they make more adoe. Solomon pre- fers the Wildernefs to the Company of a clamorous angry Woman in a wide houfe: but hovr mifer- ablc muft he be who lives in Company with thofe fcoldjng wretches, his craving clamorous lufts, even in the Wildernefs.
6. We would beware of Apoftacy and* toning back unto $gypt : 7S(tmb. 14. 4 Tbeyfitd ot&jo + notberjet us make 4 Caft/tn, and let as return mt% E- gypt : And verfe 3. Were it not better far us< (jtytbey) to return into Egypt ? Whatever we meei with in the Wildernefs, or whatever may be before us0O let us never think of going back into Egypt Luk- 17. 32. Remember Lots wife, Remember He b 10. 38. that the jufi fhall live by faith : butifanyma) draw backymy foul (hull have no pleajure in him, faitl" the Lord. Remember (as I have laid even now we find our Egyptian oppreffion more gricvou: than ever.
Now for pofitive Dire&ions and things to bi indeavoured by all, that are brought into the Wil dernefs»takethcfe. 1. And before all, wcwoul( labour for the Pardon of fin, and the prefence o a reconciled God : This was Davids great futc FfaL 79, 8. O Remember not againfi us former ini quttiesi but let thy tender mercies fpeedily prevent us f$r we art branch vcrj low.znd in the 9 veife^ " hel
U!
SERMOWon Hofczi. 14. izt
* us, O Lord , for the honour of thy name , and u purge away our fin. And over and again in the 8oPyi*W, as in many others, hisrequeftis, wdk* thy fdee tojhtne uptn us. Mufes was very peremp- tory in this : for £*#</, 32. 32. he fays, and " nowr " if thou wilt, forgive this fin : if not, blot me I tC pray thee out of thy book, which thou haft iC written : and in the 33* Chdfter 1 5 verfe he adds, <c if thy pretence go not with me, carry us not <c up hence. Unpardoned guilt and an unreconcil- ed God,will be very uncomfortable Company in a Wilderncfs.
2 As Mifcs in the Wildcrnefs Numb* 13. we would fpy the good land that is before, of the twelve that were fent, only two, J%<lm and Cdlcb were faithful in their report : ji/o/rr him felf truft- ed their Relation, and put them on to pacify the clamorous People, fdtth and Hope are the two only faithful fpies, that will be fure to give fiich a report of their Difcoveries, as may both corfirme Believers, and compofe the tumults, and quiet the clamours of unbelieving fpirits. This was it, that fuftained the Afoitles% without fainting in all their Afflictions: thistfwas the ftar that guided them thorow their Wildernefs. 2 C§r. 4. 18. c; We look " not at the things which are feen,but at the things iC which are not feen. In our way through the Wildernels we would raife our eftimations of Hea- ven, thither we would dircd our expe£tations,and thence we would derive our fure consolations, we would fee if the fpies can bring us down, now and then, a branch of the Grapes of the Land for our N % refrefh
ixi S £ R M 0 N en Hofcax.i^
rcfrcfhipcnt : and if our Father will honour us with a prefent of the firft fruits of our inheri- tance, or a Cup of the new Wine of the King- dome, that we may fas we u(c to fpeak ) Re- member him in the Wildemefs. ?faU fc-ift 13. that we rpay take the cup offalvation and call upon the name of the Lord. In the Hiftory of Ifrae Is travels, Exod. 19 2, we read, that " when they came to "thedefart and pitched in the Wildernefs, they €« encamped before the Mount , and Mofes, in the yl verfe> went up unto God. We would fo order our camp in the Wildernefs , as that we may be always within fight of the mount : Wc would labour, in ail our wanderings, to keep a clear fight of Heaven, and to haveY our head with- in the clouds •, as it is laid of Mofes Exod. 24. 1 8, Mofes went into the midji of the cloudy and got bimu} into the mount.
5. The People of God in the Wildernefs woulc remember much, both what God hath done for- merly to his People in the like condition, and whai he hath promifed to do for thofe that afterward (hall come into it. Albeit the Scripture gene rally all over aboundeth with matter to thi purpofe: yet for the firft, what God hath done, recommend Ipecially the four iaft books of Mofo which are an exad journal pf Ifraels travels in th Wildernefs : for the latter, what he hath promil ed to do, read the ^ Chapter of Ifaiah thifoughoi; with Chap. 41. from verfe 16. to 22. with 42, it W/649. 9. 10. 11. 12. with 6l. to the 9. with 6< 24,15". Spe fcr. 12. 10. ix. 14. and to the eni
wit
SERMON on Hofeai. 14. 1*3
with ]er. 23, to the 5. Sec Hzek* 34- throughout* ffaLioj.to the 9. with th:s id chap* ojHofea through- out , all thefe (as / faid) not to exclude other places which may be obvious to thofe that are better vcrfed in Scripture,/ do Recommend.
4. In the Wildemefs, we would be much in In- timate and more than ordinary fcllowfhip with God : as /cited of Mofes before , we would en- tcr the Clouds and go up into the Mount to God : and we fhall be no homlier than welcome. Cant 4, S, invites us to this. We never find David high- er upon it, than in the Wilderneis* We owe that fwect 65 Pfalme to the Wildernefsof fudah^ in the 8 verje whereof it is faid, w my foul followeth hard Cc after thee, thy right hand upholdcth me } and in the 5 vcrfe, c< my foul fhall be fatisfied as with " marrow and fatnefs* and my mouth (hall praife* "thee with joyful lips, /fa Soul make a vifit to God from the Wildernefs, they may expe& ]ofefh's Brethrens entertainment,thcy may rcfolve to Dine with him at noon. Our Lord J ejus learned this of his Father, " This is a defart place, fays he, " and we cannot fend the People away faft- cc ing left they faint by the way. Yea and after they may have that fweet Mufick; « ray foul " fhall be fatisfied as with marrow and fatnefs, and c< my mouth (hall praifc thee with joyful lips ^ and PjaU 5:7. 75 8. my heart is fixed, O (jod, my heart h fixed, O Lord, fays he, /am now well at my heart ; Iwilifingand ^tvepraije : Avz>akeupmy Glory, awakf T falter) [andh*rp\ lmyf^m\lawa^early\ and thai N 3 was
ii4 S E R MO N on Hofea i, 14.
wasalfoa Wildcrnefs Tfglwe. We owe the 42 Tjalme to the Wildernefs likwife, and the 84 whereof more anone. Take we then the diredii- on , that the times of our affiidhon be times oi more than ordinary Communion with God.
5. In the Wildernefs we would be diligent tc feek good occafionsand means for the relief of oui Affii£tions, and fupply of our wants : Need mull "make vertue with us, Ffal 84. 5, 6. Ble$ed is tfa man m who[e heart is the ways ofthenty voho pajfin^ throw the vallj ofBaca^ make it a well. We muf not like the unjuft Steward , refafe in this cafe both to dig and beg : we muftWe all means lawfu both fpiritual and natural, with God and men : w( rouft with Nehemiah , both Pray to the Gooc God of Heaven, and fupplicat the King. Nebemial 3. 4, y. The day has been when the Nobles anc Eftatcsof Scotland and our Courtiers, would have futcd and courted the King for a Commiflion, tc build the City of the Lord and of their Father Sepulchers, the Church owning that Faith where- in their Fathers Died, who have left there to Po ftcrity the Sepulchers and lading Monuments o] their Fidelity , -Zeal and Religious gallantry when a Great ipan would have pleaded for a liber- ty and protection to a faithful Minifter. Ther Jjrael and the Lords People in their bounds , is commendation of their Zeal and Diligence fang that Cong Numb ii. 17, 18, "Spring up O well, cc fing ye unto it : the Princes digged the well, the "Nobles of the People digged it by the dire&ior cc of the Law- giver with their ftaves, But no\^
fince
S E R MO N en Hofta x, 14. t ay
Cnccour Princes and Nobles turned hirdmen to the fbihflmes , and fcrvants to Prelates , their work hath been to flop, and take away, and ftrive for //u*'s wells , to deprive the People of God, moc ways than one, of thofe occafions of pure and plentiful Ordinances , which they had digged and drunk of : had with labour provided and with refrefhment enjoyed. See the cale in ane Allegory Gen. l6. from the 17. vtrft to a 3* I fear when this generation is gone (and if carcaffes fall not in the Wildernefs, if God make not a clean field, if he do not root out, and make a fpeedy riddance of this evil Generation from the face of the earth, wilcr men than I arc much de- ecaved) that Nigrum theu or black mark Ihall be found written upon the Sepulchres of moft of our Nobles, Nehemub 3. y. thdt they put nop the tr neck* to the work of their Lord. And when it is come to that , then who knows but the fons and little ones of our Nobles may be Well-diggers $ And as it was in the cafe of the drought, ]er. 14. 3. may come to the waters and to the pitts •, may be fuch as (hall feek out, and labour for the means of their Souls refrefhments The Lord may bring the little Ones of ihofetranfgreflbrs, whofe carcaffes fall in a Wildcrnefs , into a land flowing with milk and hony,A/iw»£. 14. $1, 32. Mean time, let us be digging in the Wilderncfs, let us feek occa- fions for our Souls*and where we do not fold them* let us make them. ± t
6. In the Wildernefs, we would thankfully re-
ceave and improve thriftily all offers of accidentall
N 4 occafi
1x6 *> z & At u tx on Hotea 2. 14..
occafions that providence laycs to our hand. PfJ3 %^.6.thcr<tin dlfofilieth theVools^ that is, the Lord will now and then be giving his out-wearyed People,fome unexpected means of prefent relief and refrefhment^which they mull: acknowledge and ufe, till they get better and more lafting occafions. Rain water in a Pool,is neither fo good nor fo enduring, as a fpringor fountain of living Water ; and yet the former is good* where the latter cannot be had: for to the hungry Soul, every bitter thing is fweet, and little will do a poor man good. If God give us an oecafion of a good Sermon, or a Commu- nion , or make any other good means to drop upon our heads , as unexpe&edly as the rain falls from the Heaven ; or if we have the benefit of the neighbour-hood of a faithful Minifter for the time, thefe things, howbeit for their nature and vertue they be fountain water , yet herein the beft of them is but like a Pool, that they are of an uncer- tain endurance. For fuchisthe condition of thefe "Wildernefs-times , that where one day you have a fountain, the next day you have nothing, or an empty cittern: nor is there throughout all the land, fo much as one Rcbokoth Gen. 26. 22. c< one c< well that the P.h$ltft$nes do not ftiive for. There- fore we muft drink for the drought that is to come, " we muft hear for the time that is to come •, Ifcu 42.25. we muft make the beft we can of every oecafion that remaines , or accidentally offers for the time, and we muft feed upon the lit tie Oyl in thecruife and the handful ofMeaf in the barrel, till there be plenty in the Land.
7, In
S E R MO N on Hofea %. 14, 127
7. In the W ildernefs we would make ufe of good Company: yea we would make much of it where ever we can have it. Pfal. 84.7. they go from fit ength to ftreneth , as our 7ranilation reads it , but the Original hath it, 7 hey go from company tocompa- hyiorjrom troop to troop. Indeed folitude and want of good Company is not theleaft of the evils of the WilderiKfs,as 1 fhewed above, in thedefcription of the wildernefs : and 1 believe the People of God in thefe times will bear me witnefs in this. But we would feek good Company and make ufe of it. Mai. 5.16 -the fearers ofGod^ that were then ill the Wilder- nefs, fpa\e often one to another&ut wandering and un- fettlment (another great mifchief of the Wilder- nefs) will not let the Saints lodge together : and for that the word of the Pfalme fays, they go from Company to Company : when they are driven from one Company , they muft 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 blcffed be God, we know of another) even fo the Saints oft times fcarce begin to know the ufcful- nefs and fweemefs of one anothers Company, nor to ufe it accordingly, till they muft want it. Nor do they any thing worthy of their Society , till they be going to feparat. I faid in mj hearr,that this alfo is vanity and a fore evil. Learn we then more timely to make ufe of good Company,
8. In all our motions and removes in the Wil- ikrne& , we would follow and be Ruled by the
Cloud
IX* hE KMOT^on Holea 2, 14,
Cloud of Gods pretence : thus fjrati was guided through the Wildemefs, See Numbers 9. from the 15. verft to the end. The Cloud was a via- ble token and Sacrament of Gods prefence with them. We would fo live and fo move in the Wildernefs, as that we keep always in the pre- fence of God, 1 mean his propitious comforting prefence, whither the prefence of God dire&s us, thither let us go, be it Eaft, Weft,North, or South, be it fore war<aLbackward,to the Right hand or left hand And where we cannot abide with Gods pre- fence, if the Cloud of the Lords prefence be lift- ted up to us off a place, be it otherways never fo commodious and fweet ^ let us not take it evil to leave that place.If God fay to us,as toAbrdham^Gen. 12. 1, get thee out of thy country And from thy kjndrei^ And from tbj Fdtbers bou(e , unto 4 Und tb*t 1 will (hew thee ; Let us, with Jhrabam^ obey and be gone : let our delire be only with ]acoI>4 Gen, 28. %o, tbit Godmdybfmtb us intherp4yy and then let him take us through iire, through water, through a Wilderncls, or what he will. If the Cloud re- move from Eltm a wealthy and pleafant place, where are twelve wells of water and tbreefcore and ten Palm-trees , fo that we may there en- camp by the waters, Exod if. 27. to the Wil- dernefs of Sin , an impleafant and a fcant place, where we may be threatned to be even (lain with hunger, Exod, 16. 3. we muft march with the Cloud. In a word we muft fo carry our felves in our whole courfe, as that we may have the Lords prefence and propitious countenance whatever we
do,
S E R. MO N on Hofea z* 14. 119
4o, wherever we be. In this cafe, let us fing the 34* Pfalme, The earjb is the Lords And the full»ef$ thereof^ the world and they that dwell therein* And TfaU 4. «/• 6, 7, 8. muft be our fong. Let men project and purfuc for themfclves places of pleafurc, preferment and profit , (as moil (ham- fully they do ) let them carve and cut out For- tunes and Portions for thcmfelves , and let them with noife divide the fpoil of a Church that is fallen into the hands of her enemies, who are the wicked of the earth } and of many faithful Mini- fters who like the man in the Parable L*k: 1 o, 3 o. have fallen among thieves : But ftay till mifchief and evil go a hunting, and then their ill come Places (hall not know them. Vfal. 140. 11. evil Jhall hunt the violent man to overthrow him\ but in the mean time, what comes of -the poor outcafts and wanderers ? Why, they (hall not want a place to go to ; in the 1 i-verfe oi that ^oPfat. the upright Jhall dwellin 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* foitis abiding place to them, TfaL 31. 20. thoufhd/t hide them in the Jeer et of thy pre- sentr, untill the Lord return to build up ]erufalem9 and then he will gather the out-cafts of JjraelJfaU 147. 2. for cc he that (cattered ffrnei will gather " him, and keep him as a fliepherd doth his flock; " for the Lordhzth redeemed ]acob aud ranfomed "him from the hand of him that was ftronger *c then he : Therefore they (hall come and fing in
the
ijo S £ R MO N on Hofca i, 14.
«c the height of Zw», and (hall flow together to the goodnefs of the Lord, Jer. 31. 10, 1 1, 12, and
foreward to the 15 z/fr/r. Take we therefofc the condu6l of Gods prefena in the Wildernefs, and let us be thereof fo obfervant,that by the leaft wink of his eye we be directed ( Pfal. 31. 8. / veill guide thee with mine eye ) to fit ftill, or let out, to turn to the Right hand or to the left athisplea- fure : and be our turnings in the Wildernefs what they will, be fure we are not out of the way, fo long as we enjoy Gods prefcirce, and the com- fort of the light of his Countenance. And that will make us with Mojes, JHeh. 11.27. endure all that we meet with, who endured, as feeing kim thai ts mvtfible.
9. In the Wildernefs we would live by faith, and learn to take God tor all things, Pfal. 84. 4. blejfed Are (bey that dwell m thy bou/e , they will be feeing and enjoying many things, that will make them praifcthee^ But what if they be put to tra- vel through the y alley of 'Baca ? then in the 5 verfi9 Bleffed is the man whojc flrength is in thee. He is the fountain* Pfal. $6.9. and he it is that makes all the ftreams of his Peoples confolations to flow in their fc-afons, Pfal. 87. J. all my firings are m thee'. O but it is well loft that is found in God! ! and all that is happily wanted which is fupplyed 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, IO. 4* we read that the Ifraelites dran^ 0/ afpiritual rock *h*t followed them , and that reck w*s Cbnfl.
We
SERMONon Hofea z* 14. 151
We may ftill encamp and ly about thefe waters, be our marches what they will in the Wildernefs. This is the only Rehohoth^ the well of Room: the Thiltflmes cannot trouble this Well: It is of a higher fpring than that enemies can get up to flop it : if the Lord make his paths to drop fat- nefs; if they drop upon the Paftures of the Wil- dernefs, fee who can hinder it : for the rain waits not for man, nor ftayeth it for the fon ot man^ therefore blefTed is the man Qer. 17.7, 8.) " that c< trufteth in the Lord , and whofc hope the Cc Lord is * for he (hail be as a tree planted by the cc waters, and that fprcadeth ouc her roo s by the "river, and (hall not fee when heatcometh-, but « her leaf ftiall be 1 reen, and flie (hall not be car- cc ful in the year of drought , neither (ball ceafc 4C from yeelding fruit. O let us entertain thofc large thoughts of God that 1 have now fo often re- commended, and then without boafting we may fay with him,that was as oft in the Wildernefs as another, Pjal. 34.. 2, my foul (hall make her boatt m the Lord. If they be fpiritual , fan&uary mercies that we mifs, then remember £^. n. \6. Al- though I have Jcattered them among the Countteys\ yet vQili I be to them a little San&uary tn the Countreys where they (hall come. Remember and fing 84, Pfal. already cited, with TfaL 63. and 4-?, if they be temporal earthly mercies that we defiderat, then remember Pfal, 24. above cited with, Dent. 8.2.3. " t^le kordjled thee through the Wildernefs <c and humbled thee with hunger, and gave thee cc //<««;/*, that he might make thee know that man
c<doth
>gx S E R MO N en Hofea 1. 14,
« doth not live by bread only $ but by every word w that proceeded! 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 bleffing of God. And in the mean time, let us learn to take more upon truft with God, There is no wafte ground in God : meet his People with fcant where they will, they will meet with none in him. ]er, 2. $1. have I been 4 Wildernefs unto ifrael ? (ayes God : they could not fay be had. Even asCbnfi {aid to his Difciples L*k> 22. 35. tC whenlfentyou without €c purft and fcrip, and (hoes, lacked ye any thing ? " and they (aid nothing : why ? many truely of the Saints and fervants of God intbefc times, w ho can- not boaft of much wealth, yet do not fpeak of want: many wonder how they live and yet they are both living and Life-like* And for one, I (hall fay that firft and laft, once and again, God hath caft my lot more to fatisfadfron, than I could have chofen with mod deliberation, hereby teaching me that which 1 have taken for my Lef- lon, and till I can fay it perfectly by hisgrace,I (hall ftill be learning to choofe nothing for my feif : and though Khali not fay with Leah (}en.$o.i8. God hath g$ven me my btre^ yet I may be excufed to think that God bath given me 4 hire , for albeit M ofes's re foe ft to the recommence of reward Heb. I hl6. and it may be not that either , but rather a free love and refpe&to the name of God, ( hallowed be that great and precious N*me)Rev.z9$, give the chief determination in all an upright Mans moft
fenous
S BR MO N en Hofea 2, 14. 135
•ioiis deliberations j nor would he ( as he fhall not) 3e reckoned with thofe men A4*th. 6. 2. roho htve heir rerpdrd •, yet my prcfent fatisfa&ion with my condition outvyeth , till itisenvyed of, the lot of thofc who have fought a fortune t by moe curncs: Let Ravens hunt, and catch, and rugg, and Prey, and croack over what they have gotten, and cry from more, I judge him happy.
Cut Deus obtulit
Fared quod [at* s eft manu.
That hatfi enough and finds no want Tho his allowance be but leant. 1
And I have learned 2 Kings 5, a6. c<tbat this is V not a time to receive Mcncy»and to receive Gar- <c ments., and olive- yard s5and vineyards,and iheep, ccaild oxcn,andmcn fervants,and maidfervants: I fear lomething worle than the Lcprofie of Naaman cleave tothc Gehtzfs of this time. If God will give me my life for aprev, m all places whither I go, by his grace I (hall not feek great things for my felf:for 1 fear he will bring evil upon all flefh, c< and * will break down what he hath built, and pluck «cup what he hath planted , even the whole land. fer. 45. 4, 5. I love ucttm pdfci a morfel, be it of green herbs, with quietnefs : and 1 hope I have learned Tbilif. 4. 1 1, tn whttfoever ft ate I tmjherc- vfitb to be cement. Yea and 1 am the more content, that J find my cafe fomewhat common in the time^ To eonfirmcitl give you a ftory. A vapouring T$me-dtvine who hath changed his gang twice al- ready , and poffeff ed two honeft mens Churches, one' after another , feeding a fatter Pafture, lately
met
1 34 S E R MO N on Hofca 1. 14,
met accidentally with an honeft deprived Minifter, of his old acquaintance, and feeing him in cafe bet- ter than w©nt , asked confidently ; ha fir, how | is it that you lookfo well upon it, in this World? The other, a Notable Man , gave him a Notable Anfwer : " why^ thus it comes, faid he, we go m God's common. Cods common is better failure than the Worlds wclofure : and what wonder if we who go m §ods common^ look^ better onU than you who go m the 'Devils mclofure. At this the petulant man kept filence, and iniquity ftopt her mouth* I Remem- ber it is faid T\aU I \z. IO the w\ckfd (hall fee it^ (that which befalls the righteous to his fatisfa&i- on and honour) and be grieved* he (hall gnafh his teetb and melt away : the de fires of the wicked fhall ferifh. Now as we would by faith take God for all things els in the Wildernefs •, fo in the cafe of fainting and wearinefs , which as I (hewed in the defcriptios , is the laft and not the leaft evil of a Wildernefs-condition, we would take him for our ftrength, Pfal. 48. f* JBleJfed is the man whofe ftrength f ism thee Pfal. 7 3. i6m my fiefh and heart fasleth : but Cod is the strength of my heart: Cant. 8. ?. " The Cc Church coming up out of the Wildernefs, lean- " eth upon her beloved : Ifau n, zy The Lord fe- i( hovxh is my firength and my fong : Ifau $ $. 2. be " thou their arm every morning: H ] aback- 5. 19* " the Lord God is my ftrength, and he will make cC my feet like hindes feet, and he will make me to «* walk upon my high places: to the chief finger rc on my ftringed inftruments : if ftrength quite fail, and be exhaufted, he makes the weiry to renew their
frength
3 ER MO N on Hofea 2.14. 13 ~ Qrength: ifftrength be weak, and the Soul drives heavily, and comes up with a flow pace in Duty j then he (hall run : if when they winn to that, they fear it (hall not laft, nor they be able to coritinue at that rate j then they run and we*ry noh they w*lf{ And do not faint, /fat. 40 3 i ,
10. And laftly, In the Wildernefs we would long and hafte much to be through , j and prefs with importunity for a delivery : This* we fee in JDdvi'd. PfdL 41. Pj*l. 6$. Pfdl. 84. and F(i/.. 107, 6. thofe who wandered in a Wildernefs csyed unto the Lord in their trouble* And Mo(es who had been long in the Wildernefs was very earneft to have gone over ]ord*n , to fee the good Land, though for his fault at Menbdh it was denyed him. D*Hty 5. 25. 26. This direction is nothing fo ftrange,as is the difpofition of thofe to whom if is meant : Fori begin to obferve ' many who have feen the Lords Glory and Power in the Sanctuary, but too modeft, not to fay worfe (be it from defpon- dency, or from foroe worfe quality) in their Suits for a reiteration of thefc Mercies : 1 Either the j length of our afflidion hath put us fo far out of memory, or the deepth of it hath put us fo far out of hope of better dayes, that as if there had never been* nor never ihould be better dayes, we con- tent our felves with the prefent. Truly it afto- nifhes me to fee fuch a Spirit of flaeknefs pofleS many^ as if the Lord had faid to us, fer. 29. 5,6, 7, 10. c< Build yehoufes and dwell in them, &c. -c For thus faith the Lord, that after feventy years |C be accomplitlied in BdylmtmU I vifit you, and O H per.
ijtf S E R MO Won Hafea 2. 14.
c< torm my gaod word towards you, in caufing * you tfo return to this place : Our difpofiticn looks like -hofethat were to have a feventy years afflicti- on antliong continued Captivity. And indeed confidering Daniel y> 15, Alt this evil is come uf on Us, yet rntde we not our Prayer before the Lord our God, Sec I obferve, that Security and a flack di£ p*fition is the attendent , or rather the prcfage and fore-runner of a continued Affliction : And by the contrary a Spirit of rcftlefs importunity, is a comfortable Prognoftick of a (peedy delivery ; See 'it confirmed in the inftances ot DanieU Nehwiah, Ez.ta9 who upon the very point of the deliverance were Airbed up, and with themfelves ftirred up the People by Prayer and Falling to as* Mercies of their God. Take then the dire&ion I fa. 61. 6, 7. Te that make mention of the Lord, keep not (jience, and give him no reft> tilt he eflahti1}, and tttl he make Je- xufalem a fraife ifi the £*rtk.
And thus with patience ] have got through the Wilderncfs, and confidered the intimation of the Churches condition , which is toe fecond thing in the words of the Vtrfe. In conclufion, be it minded only, that all that hath been faid to this point, doth alike concern the Church in general and Saints in particulanFor neither 1 nor any other* who from this mount of contemplation do view the Wildernefs at a diftance , can expeft to have it fttid to us, as was faid to Mofesoi the Land beyond Jordan^ Thou Jkaltnotgo over Mm it : but rather as was faid to 'Abraham : Ml the Land which thoufeeH Jhall be thine •: Anfe and walk though
S £ R MO N on Hofea 2. 14%
the Land, for to thee mil I give tU Not to fpdP what we have had, or at the time have, none of us tan protnifc in t c Life of our Vanity, that we fhall not have# if net at once, yet fucceflively, one after another,ail the defcribed parts of the Wil- nefs for our Lot.
/ mil allure her.
THe third thing in the words is, The Lord* Defign, I mil Mute her. Hence the Do&rsne is, That the Lords great Defign in the vicittitudes of all Difpenfations to his People, is to gain them to himfelf ; that he may have more of their Kind- nefs and Service. The point is confirmed * j-Fron* the accountifcripture gives of Gods various Dif- penlatiqps to his People : Take but this Chapter for aninftance } he both afflicts her and comforts her, and all that he may have her heart, z, From the firft and greatcft Command in the Law of God, which is, 7 hit we love him mtk til our Hearh &c* As the Law is underftobd to be the mind of the King* fo the greateft Command of God is the fureft Evidence of his Will concerning this, Tbaf we *hde only for him>and do not flay the ftaflet, north for another iw^Chap.j.j. It is eafie counting where we may command: And in this the Lord hath the advantage of all other Lovers; The Soveraigni- O a tv
iy S E R MO N on Hofea i. 14.
*<jf his Propriety in us, bears him to challenge our Heart and Service, without once asking our confent, and to refent every repulfe and refufal, not (imply as a difpleafure, but really as a .wrong, in defrauding him of what is his own, by a juft Title of many refpe&s, antecedent to our volun- tary confent. 5. The Lords defign is io manifeft in his kind way with his People, that as it can- not be hidden, fo it feems he would have it known, that every one may think him aSuter: Even as when a man frequents the Houfe of his Beloved \ prefently , by his frequency and other circum- ftanccs of his Carriage, the meaneft Servant of the Houfe difcovers his defign : Yea, and the Lord is not afhamed here exprefly to tell his Errand, / mil allure her. Some men if they intend a match with , and have 'a defign upon a perfon , they fet their defigns abroad y cither in Policy to further them, and thereby to know how the perfon intertains fuch Reports, thaf accordingly they may behave themfelves in their intended Addrefs ; or elfe in vain Glory to vaunt of them: So the ZWcaufes the Report °o loud ©f hisbleffed purpofc, that it may be feen he is both ferious in the matter and glorious of it, to have finncrs love him. Now the Lord allures either Morally and Externally, or Internally and effectu- ally. Morally and Externally , while he courts Souls with Arguments and Motives fit to take with rational and ingenuous Spirits. Effe&ually and Internally, when by the Power of Grace he makes fuch fit Motives and Arguments have their
due
S E R M O N *n Hofca 2*14. 139
due weight and work upon Hearts. According to this divifion, for explication of this1 BlefTed De- figti of the herds alluring his People, I ftall/r/fc touch upon fome of the chief Motives that are fit- ted to this purpofe, (for to reach them all I pre-^ fume not; idlp I (hall treat of the inward Power of Grace, thaj makes thefe Motives effe&ual up- on the Soul. And idly, fhall conclude the point with life*
i.Of motives, thefrft is his own Glorious Excel- lency outlining every fhadow of liknefc, .let be equality : Who is a Cjod hl^e unto thee } And that I am now upon a love defigne, and upon the imploy- ment of Bleaker Abrahams fervant Gen. 24. to feck a Wife to my Matters Son, I am concerned as a Friend of the Bridgroome to exprefs my fclf in the proper tcrmes of fuch a Subject : And " O that cc my heart could indite £ood matter, that I might cC fpeak the things that 1 have made concerning the " King ! Let it then be condefeended, what is re- quired, by any but willing to be fatisfied, to com- mend a perfon to the heart of his beloved, and in him y.ou have it. 1. for his Dignity and Defcent, he is the King, and the Kings [on : z. For his Indue- men.ts, «cinhim are hidd all the treafiiresof wif- «c dom and knowledge : yea and he is fullof graee and truth : and if you fpeak of a Spirit, a great Spi- rit, /Jar. 1 1. z. $. <c the fpint of the Lord refteth <;upon him, the fpirit of wifdomand uaderftand-, c< ing, the fpirit of Counfel and might , the fpirit* " of knowledge and of the fear of the Lord, and <c (hall make him of quick underftanding in the O 3 * fear
140 S E R MO N on Hofea 2. 14*
"fear of the Lord &c. 5, For his Beauty, he is
white and rttddy, the chief am§nf ten thoufand , and
f direr than the fons of men. 4. For his Difpofition
and Humour, he is tender, compaffionar, loving,
meek, cond-fcending, kind and Gracious : O but
the Soul may have many a good day, and much
fweet contentment in his Company ! ^. For his
Eftate and Fortune, cC he is the poffeffor of Heaven
«c and earth, the heir of all things • and there is
no lack to nofc that have him, and they have dim
that love him. 6. For his Ufc and Vertue, he is all,
and: \n M, and in him we are compleat : 7. For bis
Ne'cefftty, he is the perfon that cannot be wanted,
by any mat would be happy: cDcut* <o. 20. he is
thy life •, and the length of th ddys. And if any think
they may do as well els<vhere, let them anfwer
the question John 6. 68» Lord to whom fhallwe
$0 ? tJou bait toe w^rds of eternal Life. «c Now this
is my beloved, and this is my friend, O Daughters
of?trH[alew.Cdnt. 5. 1 6
TheLords fecond Motive and external allurement is his Words: Words arc very charming and entice- ing things : and how forceable are right words ? fays ]ob. Hence the Latmes wifely give the name of verba dare9to that which the Court calls a comple- ment , but the Countrey plainly calls a Cheat. Hence the way of Fifhing which catcheth by the Ear , applauded of the grcateft Wits , approven and much pra&ifed by Lovers* the moft ingenious bccaule the moft fe;ious Anglers, who busk their hooks with words, and bait with the artificial flee of Complements. Hence, as the world goes,hc is
the
5 E R M O N en Hofca 2. 14,*: 14*
the fineft man that can fay faireft to it : and al- beit Solomon both a Wife Man and a great Preaches and Spokes-man hath faid Proverb, iy* 28. *i/ftf 4 /t«o/ n>/^fl />r koldeth his peace is counted m(e \ yet with moft men, even a wife man, if he bold his peace, is counted a fool : But the truth is, multum die a/feiutus eji qui bene diduit ioquh bent qui Ucere nan mihus ajjecutus eft, " he hath attained jnuch " who hath learned to fpeak wel1: and he hath c' attained no" lefs who hath learned to hold his " peace well. But to fay no more in general of the allurements of Words 5 how fpccially excellent are the words of the Lord to the purpofe of Soul- converting and heart- alluring? Ztch. 1. 13. They Are good words Ana comfortthle words-, Jer. 15.16* Thy words were found And f did e*t them, And thy werd was unto we, the joy and rejoyewg of wine HeAtt* Gold and Treafure is alluring unto any, Honey and Apples to Delicate Perfqns : And if it were even the mortal forbidden Fruit of the Tree of Knowledge of good and evil j yet if it be good for Food, and Heafanc to the Eyes, and a Tree to be delired,it muft be had, if the price fhould be Death, (jen.y But the words of God Are more to be de- fired t! An G*Ld\fweeUr aI[o thAn Honey And the Honey f0ff>£,Pfal.i9. lo.Pfal. 119. 7 2,10 3. wr/*/. If nature could propinc the World with Golden Apples as a prclent of her firft Fruits, fure thofe would ravlfit the Hearts of the greateft Potentates, and would ratfe Wars among Princes for the pofTeffion and keeping of the Tree that bare thofe, they would be e^J^ foj** taffies of Strife, properly and in- O 4 deed
i±z 5 E R M O 7^ on Hofca 2, 14,
deed : And the Words of God , which are the Flower and hrft Fruits of all fit Words, are A^fUs of Cold tn ViBures of Silver , Prov. 25,11. They Nourifh Solidly, Comfort Cordially , and Inrich Mightily. How charming the Lords Words are, we have famous inftances in the Gofpel, that with his Words he catched thofe, that were fent and in* tended to catch and entrap him : he tent them back with this Report, never man fpofa hh'tlns man. And here in the Je kilt -felf , I mil allure her, faith the Lord, and fmll [peak comfortably unto her.
The third, chief Motive and Allurement is,The Works of the Lord and his Doings Y He hach done for his People, and is daily doing to them, that which cannot but rationally entice any inge- nuous Soul to be for him : If God had not loved us, Ifhould have wondered at every thing he docs for us: Love is the chief of the wayes of God to us. Godlcvedthc World, God fo loved the World, A Wonder indeed / But after that ftupen- dious portent of his Works to us. That he loved us, I (hall wonder at nothing he does for us : For what will we not do for thefe we Love? But again, I muft 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 hkenefs of jinfui flefh , and the form o\ a fervant : For us he fuffered Temptations, Croffes and Contra- dictions in his Life, and for us he tailed death} He gave him felf r for us: He came under the Law, and Sin, and the Wrath, and Curfe of God for us : For us he drank the Cup of aftoniftiment, which
^ would
S E R MO N on Hofeal, 14. 14,5
would have made all the Ele£t tremble to Eternity. Yea and he role and was vi&orious over death ror us : he hath alfb afcended Hraven for us, ana i here he interceeds torus: he is cur Friend at Court,he ftands in the way there, that nothing p;fs againfl: us : and when there is ha?ard he warns us , and by his Word and Spirit he keeps intel.igcnce with our Souls, and gives us daily accounts of the true ftate of our Spiritual bufinefs : Thence he iffues daily many favours on our behalr, I f*L log. 2, and forward, Forget not+all hi^BmtftS) who forgiveth ail tnne Iniquities, &c. And his ne- gative Mercies are not the lead part of vhat he doth for us : That he prevents and holds off us fo many temptations, fnares and evils that other- wife would even over- run us: and that for all thefehe waiteth to be gracious to us, at the voice of our Cry whenhefhall hear it : And in a word tfiat he is fo wholly taken up for us, as if he had nothing elfeto mind but us. Now to a rational ingenuous Spirit, and every one that deferves to be called a Man, all thefe willberta Cords of a Man, andTBands of Love* Hof 11. 4. Yea there is fome fecret al- luring quality, in the faddeftand darkeft of Gods difpenfations to the Soul of the Saint* Hence we never find the Godly Soul more fond ffotofpeak) of its beloved, and more earneft upon him, than , .in the time of defertion, which of all difpenfa- tions is the rnoft affli6Hng to fuch an one. If the Lord withdraw, fuch an one will fall downfick of Love to him-, and then go \ tell him O ye Daughters of Jerufalcm^ that 1 cannot live in his
abtence :
i ^ S E R MCPN on Hofea %; 14.
abfence : And if he do not come quickly skipping like a young Roe or Hart ^ yea, and if he take not the neareft way over the mountains of Bether^ he may come too late, to lay his hands upon the eyes of his diftretfed Beloved, PfaL zS. 1. If thou bejhent to me (fayes David) I (hull be like the* that go down into the fit : O Lord, I cannot live, lva- lue not Life, if thou be not the God of my Life : I have refolved I iball never be glad, till thou be the he ilth of my Countenance, and make me glaJ win thy Works: For I fee little difference, bttwixc Sorrow and Joy, if thou be not my chief- eft Joy. And in our Text^ the Wildernefs is the alluring place to this ungracious froward Church. The fourth chief Motive wherewith the Lord allures his Feople5is,his Gifts. Gifts and tokens ufe to pais betwixt Lovers , and accordingly in this Chapter , the Lord allures this whoorilh Church with Gifts : So verfe 15 J n>ilioive her her vineyards from the ce , and -the valley of Achor for 4 door of hope. A Gift is a tempting and inticing thing : and therefore the Lord hath forbid Indies the taking of Gifts; For Cc a Gift blinds the Eyes «ccfthe Wife, and perverts the words of the Righteous : And therefore Ifat m. 1 j. He is a rare man, That can (hake his Hands from holding Brihf * And the more ftrange it is that men can take- fo largely from God,and not be thereby enticed after him. Solomon fayes, A mans gift make room for bimy and whither foever it turneth it felfi it is fb pro- fpcrous, that Every one 1/ 4 Friend to htm that gtv- tthCjiftff Vxov. 18, iff. and 19. 6, But let us con.
fider
S E R MO N on Hofea 2, 14. 14 y
fider 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 canc.rntbe leaft benefit at Gods hanJ; For " who hath " given to the Lord, and it fhall be recotrpenfed "to him again? But of him, and tr rough him, " anil for him are all things, to whom be Glory for ever, Row. 1 u 35. 36. 2. His Gifts are gcod gift?, Le is the giver of all good ; and " from him 4< every good and perfect gift deicendeth, he will c< w?ith-hold no good from him that walketh uprightlv. 1 confefs. 7 hat (ore evu under the Sun* Ecclcf 5. 1 3. may be lecnin all other Gifts as well as Riches, That they are often he ft a for the Owners thereof to their hurt. But God never gave men that Gift, (they have it of xhcEvu One) by abufe to turn good Gifts into evjl for themfelves. 3- His Gifts are Rich and rare Gifts, Grace and Glory, ard every good thing ; yea himfelf :, For the Covenant Gift, is, / will he their God: yea our Selves and our Souls, He gives Life and Breathy A&, 17. 25. Jer. ;> 8. 16. He gave us tins Soul 4. His Gifts arc large Gifts, A8. 17. 25. He gives all things, and 1 Cor, 4.7. What hail thou that thou didfl net receive} And here I obferve , what a great advantage in his alluring us the Lord hath of us all, by his Gifts. If we poflefsand keep ftill his Gifts, we cannot handfomly refufe his lute for our kindnefs and fcrvice, for no ingenuous Woman will poffefs or retain that man's Gift whom flic minds not to entertain. But if any fhould prefume difdainfully to return the Lords Tokens to him, and to fend
back
146 SERMON™ Hcfea i, 14.
back his Gifts * then he hath yet the greater ad- vantage: For if we fend back all his Gifts, and re- turn all to him that ever we had of bim , then mull we needs with all lend back and return our iclvcs, and our Souls, and all that we are, or have, or can : For he gave all thefc $ and he requires no more than what he gave. So that of neceflity we muft either be all for God, or we nuift be no- thing ; or elfe wemuft be moft bafe in being any thing, that we are not for God, lidin retaining his Tokens, when we have rejeded himfelh And now let wild ungracious finners, look how they jOball come handfomly off: And this I would re- commend, efpecially to fuch as claim to more of a Spirit and Breeding than ordinary ; if there be any Gallantry, here is the opportunity to fhervtbem {elves men. 5. His Gifts arc frequently renckved- or rather continually heaped Gifts, He loadeth us% daily vpithhn Benefits: He is ftill giving and daily fending variety of RartMercies,and he is ftill heap- ing Benefits upon us } and thefe (if we intertain the Giver,and give him our Confent) we are to take as tokens for good, and an earneft of greater things to be enjoyed •, For the Valley u/Achor is a door of hope* The Fifth chief Motive, wherewith the Lord allures his People,is,his Carriage and Demeanor to- wards them. A goodly Deportment > a quaint Behaviour with an oblig;ng Carriage is very tak- ing, 'Davia's and Daniel's Behaviours did much to allay, if not to vanquifli the fury and malignity of their m^licious£nemies. The Carriage of T/- fys frefpafan the Emperour was fuch, that thereby
he
SERMON caHofea ^. 14, 147
he was, and was called delict* generis bumani, the darling of mankind. But, O, fiow tranfporting is thcLords way andCurriage towards his People! Se- cular Lovers ufe to frame rheir Carriage,as well as their Cloathes,into the beft fafhion and drcfs,and they ftudy to make their entries p** x*\w y%*T*na* with kll their Saiies up; and would feem to be rather what they fhould be, then what they are, and indeed be : They put on their beft Behaviour with their beft Sute, only at Shows and Solem- nities •, for as they do not wear their beft Cloaths, fo neither praftice they the beft Manners , al- ways at home. But as the Lords Carriage to his People, is alluring, at his firft appearing, and in 4iis firft addrefs to their Souls ; fo they may ex- pe6t to have it always the fame : For tit 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 confent, as if their Love were worth the waiting upon •, and indeed if it be not. lb, it is enough that he account itfo } in much mercy he overlooks many faults in them, and puts the beft conftru6lion upon many of their unhandfome and unkind Anions: In much kindnefs he makes them many a vifit: With much eameftnefs he invites them , with much refre£t he intrcats them , calling them by all their beft names, in difcretion fitting their Titles to his defign. In much condcfcendence and tendernefs he complycs with them , and ap- plyes himfelf to them, and all this he doth fo e- qually, conftantly and faithfully, that they muft
fay*
148 S £ R MO N in Holea 2, 14.
fay, if they be ingenuous, that allhts wayes to them art Mercy and Truth : And for all this be is con- tent folar to condefcend, as to fubmit himfelf to their reafonable and impartial Cenfurc : O tfrael what iniquity haft thou found in me, and wherein have I weaned thee ? tefiify again ft me, Micah. 6. $♦■ Surely, if ever I did any thing below my felf, it was in matching with rhee. If 1 had infifted up- on particulars in this, and the Motives already mentioned, where had my reft been? But of Gods Carriage and Way with h s People this is the fum, that it is not the manner of Men. And L think the Lords ravifhing converfation with his People, would eafily pafs into Admiration with him, who profeffed (Ptov. 20 19.) that he could not know matters much mor-e eafie. O that the fecular Courtier might, after many changes of fhapes and faftiions, at luft be turned into a seraphic k lover I And that the ingine and wit which is thrown (where it evanilhes) into the Air of vanity, were employed to court f he Uncreated Beauty of that ever blooming floftver 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, choofingand< commending him. Example is an alluring thing : And the World is mo e ruled by Example than by Law. Example oft-times ufurps upon Reafon •, fometimes it agrees with her ^ but feldom is it fubjzet to Her. And thus while men ask rather ijtudfh what is done, nor, quid fieri debet, what ought to be done, Many follow the broad way that
ieadeth
S £ R MO N on Hofeai. 14. 149
Uddctbtv dtfimttion, while but fen>do fnd the nar- row tb4t ietdetb to Life ., Many choofe rather to <go to Hell *n company, than to go to Heaven alone. But in Religion and in Travel, I would hold the rule, to choofe day Light rather than Company : Nor would 1 willingly wait tor any man till Night, who in the dark, Might lead or miflead me whither he would-. If once a man turn his eye off the fixed Light of Scripture , the wandering Star of Example may lead hitn whither he knows not, and lodge him where he would not. Now how the Lord allures his People by Example, fee Caw. i. 3, 4. There the Church finds others before her, whom (he would gladly follow : 1 he Virgins love thee, draw me, we will run After thee \ Lor<^ I love good company well, and therefore let us all go together. And as fee finds good Example before her, fhc leaves the like after her, that allures others to follow her, as (he had followed others, Cant, ch 5, and 6> Whi- ther is thy beloved gone, O thou fuireil Among Women^ whither is thy beloved turned 4 fiae* that we wiav Ue\ him with thee : And all this by the Lords direction, chap. 1.8. Go forth by tbefootflepsofthe flock. O that God would raife up many Lights of* Religion in this dark Generation / Many who might be exemplary in Piety, who might go before others, as the bee-go At s before the Qock, Jer. 50- S. O that God would perform more in our days, that which he hath promifed of old. Zzch. 8. 21- the inhabitants of one Cityjhall $0 to another paying* let us go fpeedty to praj before the Lord , And tofeek the
Lord
ijd S E R M 0 N on Hofca 2. 14.
Lord of b*tt$\ Imllgotlfo. Meantime, let us fol- low the Examples we have, and that the Example ofthofe who have chofen and owned the Lord and his way, may be the more alluring to us, Confider 1. that many of them were Kings and Great Men : Religion and the ftri&nefs of God- iinefs is too far above every man, to be below any man: I fear thofe who think Godiinefs below them , find it too far above them. Prov. 24. 7. wifdom is too high for a fjoL 2 . Many of them were Wife men. Let our Sages , Senators , and our Cbunfellours remember this : and if they fay. there are few Godly men Wife, I can fay to them, there are as few Wife men Gody and chofen to obtain mercy. 1 Cor. 1,26* not many wife men after the fiefh *re called arii chofen. But truely, till the Cabin Councils of iecular heads, and the Conclaves of the Clergy find me amongft them all, four men whom they will undertake1 to match for wifdom with Mojes, ]ofepb^ Solomon^ and Danief I cannot but think, that Godiinefs doth as well become a Wife Man, as Wifdom doth a Godly man : with- al confider, that Godiinefs and Wifdome are one in Scripture. 3. All of th-m were Righteous and truely Holy Men, ftrange it is that fo many fhould choofe to be wicked , whilft none can endure to feem or to be called fuch, and who but the worft man takes it worft to be told of his faults ? And as ftrange it is, that every one fhould choofe to feem and to be called Righteous and Good, whilft io few do choofe indeed to be fuch. But is it not as much the Glory of true Godiinefs , ^hat Hypo-
cms
S E R MO N on Hofea *, 14. 1 $1
crits and Prophane Perfons love to go in its Live- ry, and to be called by its name , as it is their re- proach to have or hold the forme of Godlmefs, rvhtlft they deny the former thereof } 4. They Were Impar- tial and Unintereffed men,that ( except upon Hea- ven ) could not with the leaft colour be fufpeft of any defigne in their doings : yea did they not re- nounce and go crofs to all Worldly interests of na- ture, Education, Credit, Profit, Pleafare and the like ? ?. They were Refblute and Conftant in what they did. Indeed if the Saints had Repented their choice, they might have renounced Keligion when they pleafed , as is faid of the Patriarchs. Heb. 11. I 5. that if they had been mindful of that Countrey, from whence they came out 9t hey wight have had opportunity to have returned^ but now thejde/ire a better Countrey^ that is an heavenly. I ftiouid think it a poor office to pcrlwade men to that which might repent them : but if they, whole example I commend , and whofe Pra&ife gladly I would perl wade, did with Conftancy and Confidence* without Relenting* go thorow and pafs the diffi* cultiesoftheflatterings and Frownings, the Fear? and Hopes, the Threats and Intreaties of a prefenc World, may I not conclude, that Godlinels is that which is not to be Repented of ?
It now follows to treat cf the inward power of Grace, which makcth thefe external motives, ef- fectual upon the SouU If any fhould attempt by force to ftorme the Soul of man •, it is fo fure to be razed to the ground, and brought utterly down to nothing before it yeeld(forW»*M.f nonpotefl cogh P the
i $x SER MO N on Hofea 2, 14.
the will j which is the Fort Royal of the Soul, canaot be forced ) that *htg Aflailam amy refolve to k)fs it, before he win it, and to win only the cxpcnfivc lofs of all his labour, and to triumph xkUculouflyove*-* nothing: for nature and inven- tion have made the Soul a firength impregnable and unacceptable to any grower without: and all at- tempts th?ttce,tnay certainly prove tneffedhial,ex- -cept a ready courfe be taken, to gain a correfpon- dwiicy with thefe within. Alfo iinners are natural- ly very fhie and ill to be courted : But the Lord as he is good at all that is good, is excellently good at courting and allureing an untoward heart. Others, it may be, have got from her at once, their leave, with a repulfe : yea my fervants in my name, have poffibly been fo ferted : but, wild as fhq is, I will not leave her fo: /will {peak to her my felf, and Tie in gage, I (hall quickly caufeher fay yea: therefore bthold Imli allure her, he can but lay to a Stful , follow mr, and it leaves all and follow 'i him : he can catch a fittners heart from him ere ever He is aware. Jer&O.y. O Lord> thon haft deceaved me, and J was deeeaved, thou art fironger than /, and baft pre- vailed. He can mix a Love-cup to the Soul, that lhall canfe it fpeak of him when he is gone , and follow him fatter than ever it fled from him , and "that even when.he feems to flee : weremember tby Love more than mn*> the virgins love thee ? draw we, we nnlt rtm after thee Cant. 1. 2, 3, 4. yea more, he can make an ointment, the very favour where- of (hall caufe finners love him ; becaufe of the fa- vour of thy good wrtvurth thy name is ascntmtn pou- red
S E R MO N on Hofea %. 14. 153
red out , there fore do the virgins love thee\ yea he can give a Soul- charming vertue , to the verjr words of his name; and caufethe very naming c£ him, kindle a flame of love in the Soul , that ma- ny waters cannot quench : thy name is as ointment that is powred forth. He can open withliis hnger the I fafteft lock that is upon the heart of any (inner. Cant. 5, 4. my beloved put m his hand by the bole of the door^ my bowels were moved for him : and if it do not open freely, he can drop a litle mirrhe from hisfcnger upon it, that (hall make it eafy: Irof* up to open to my beloved,and my finders droped myrrhe* verfe 5 and 6. yea without once asking liberty , he can ravifh a finners heart : and when ever he comes upon iuch a defign, he coins rideing in king So- lomons Charioty the midst whereof is paved with love* for the daughters of ferufatem Cant. 3. 9. 10. and after the Kings Chariot, follows a large train, the Chariots of Ammadab, waiting to convoy and bring up his willing people, Cant, 6. ix. and if once the foul is got up into the Chariot, the King bids drive, in the i^vtrfe^ return* return O ShuUwKe, return^ return $ and then farewell thy Fathers houfe. Yfal. <}- 5*. 10. forget thine own people and thy fathers houfe* Now the Chariots olAmmaaab^ the Chariots of the Lords willing People^run upon thefe four wheel s» In plain termcs,the inward power of Grace,where~ by the Lord allures finners, and gains them to him- felf, confifteth aad is carryedonof thefe Four* 1. A found and clear Information of the under- ftanding, and Illumination of the mind ; as if is Writt/v m the Prophets , and they fhiH h all taught of P z GqL
54 S E R MO N on Hofea 2. 14,
God. John 6. 4?. out of //*i. 54, 13. wither ,24. jr. <Wi/ I will give them An heart to kjiow me. i John. 5. 20. he hath given us an underfeeding , that we may know him that is true. Ifamanby nature and ftudy were never fo judicious and learned, yet ere he be converted and eife<fluallyallured,to ingage through- ly in Covenant with Gcd , he hath need to be taught of Godjthat the eyes of his underiiandmg bting 4>pened,he may know that which pa/fes knowledge'yOther- ways, it may feem a ftrange faying : but it is that which is noted in the Scripture of truth ^ and the Scripture expreilions of opening the eyes , glvl7)£ An underftandwg , and the like , make it clear, That the meaneft Saint and convert -hath more knowledge of Chn(l9 and fecth fomewhat in him, that the mod Subtile , Seraph ick, Refolute, or An- gelick Dodtor unconverted cannot fee. So that whatever differences there be betwixt Saving and Common knowledge, there is certainly a diffe- % rence even in regard of the intenfive degree of clearnefs : or if it be not fo , let any man tell mc whatfuchexpreffions mean, 1 Cor. 4. 6, that God who commandetb the light to fhtneoutof darknefs, hath famed in our hearts^ to give the tight of the Glory of God in the face of Jefus Chrift : and vtrle9$ and 4 the Goffel is hid from thofe that peri'h , for Sa- tan hath blinded thtir mmdes\ and no doubt, many #fthefe had more natural judgment, and learning, with more of the means alio , than fome of thofe that believed. To conclude, there is greater odds betwixt a Saint and a Rabbh than betwixt a Rabbi and an Idiot : for the lafx two (I now fuppofe
them
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them unconverted ) are neighboured in Nature 7 but Grace ieparats the firft from them both.
2. The inward power of Grace confide th in a powerful inflexion and Bowing of the Wilt. P/aL- 1 JO, 3, thy People Jhall be willing m the day of thy former: the Lord findeth &m\$xs -Vnmllwg* he worketh on them not 'witling and he makes them Willing The Will (as 1 faid before) is the ftrong- eft hold of the Soul, and the moft wilful piece of the man : command the Will and you command the man: the New Will (fay Divines) is the New Man •, and therefore the Lord is concerned to poflefs the Will : and this he doth wherever he favingly allures a Soul : for he /corns any fhould fay, that they ferve and follow him againft their will,all his Souldiers are Volunteers ■ his CJJ topic ate a, Willing People. I find a Godly Man once faying (and allfuch rauft fay ic often) the good which / would that /do not. Even as by Converfioiijofc times the greateft finner becomes the greateft Saint ; fo the Will , before Converfion , the moft obftinate and unplacable enemy, doth afterward become the moft kind and trufty friend to God : for in the midft of many exorbitances of affe<ftions,and Ir- regularities of Pradiice.and Conversation, the Will retains its loyalty, and perfifts in its duty to the Lord: and when the whole Soul is in an uproar, and confulion, like that of the City ofEpbcfus Aft* 19.52. (a moft; lively Reprefenfation of a Soul in Perturbation) wherein c'fome cryed one thing, " fome another , for the Affembly was confuted, " and the more part knew not wherefore they were P 3 Vf conic
if 6 S E R MO N on Hofea i. 14.
ctcome tbgether : All this while the Will is as ready to proteft for the Lord , as the fuperftitious Sfhefidns were for their Dun a. And when in a dif- order, all plead liberty, / content unto the Law (fays the will ) Rom, 7. 16 and 25 with the mind I Jerve the Larv of God*
3, The inward power of Grace confifts in a fweet Inclination of the Aftetlnns Deut. 30. 6. The Lord thy Ggd will circumctfe thine heArt, and the Toe Art of 'thy feed \ to love the Lor d thy (jod,vpuh all thine heart, And with dll th\ S&uh The Pfalmfl Prayes Tftl. I 19 36. incline mine heart unto thy tefiimonys* and Pfah f^ 1. 4. incline not mine heart to any evil thing* The Affe&ions are tickltfh things: By much •working and fubduing , with frequent turnings, they become as dutlile and formablc as the potters clay, whereof he makes aveffel as it pleafes him. Like thofe we call Good Nature: , they are fweet Companions, but not fo fure: And as readily you do not leave them , as you found them •, fo you fhall hardly find them where you left them \ nor jknow you when you have them , cr when you want them : They are primi occupant*^ they can Tefufe nobody; They welcome all comers, fol- low all Counfels , comply with all Companies : And in a word they are compleat Conformifts : And they are courted by fo many Lovers, that it is much if they turn not common ftrumpets, to the difhonour and grief of this concerned chafte Suter, Wftois broUnmthfucb wborifh HeArts, £7_ek« 6. 9. Again, they are like an Instrument with many Strings, they make fweet Melody in Gods
Scr-
S E R MO N on Hcfi?a 2. 14, 15-7
Service, but with the leaft w*ong touch, you Mif-tune them. Indeed the Saints, have their affe&ions frequently to Tune, and it requires a time to do it : This caufes that the Affection of Grief, which is the r£ajfe of the Soul, is ofteft in Tune, and keeps in Tunc longeft with the Saints, P/*/. 57. 7,8. When DtvWs Hwt vets fixed, his Harp was out of Tune: when his Faith had got footing, his* Affections were to feek. The Cafe is common and too well known to the People of God : In Preaching, Hearing, Reading, Meditating, Praying, Prailing, or any other Duty of our Lite, the Affections oft times do nqf anfwer. But Grace hath a skilful hand, and is a Mufician fb expert, that if the Tcror of the Wiliht but well fet, and the Tafe of Godly Jorrorv record well, ordinary failings in the other parts, {halJnot be much difcerned.
4.The inward power of Grace making outward Motives effectual, confifis in a Cheerful, Ready Motion of the Locomotives^ and an actual up-ilirmg of all that is in a man, by an- Ad- fclicitive of tKej Imperated A6ts of the Underftanding, Will? end Affedions: So the Schools exprefs it: Bur to ipeak plainly, it is Grace caufing us to perform indeed and with our Hand, that which it hach? caufed us to know, will, and Love with our Heart : For fayes the AfoSll*, hts God thtrmrfe etb m *J>, both to will And to do, of his good PleA^ure*, Philip. 1. 15. And if Grace affift not in this, as *well as in the reft, this, to do, may make much adoe, and caufe even an Apoftolick Spirit have a P 4 feard
158 S E R MO Non Hofca 2. 14.
hard pull of Duty, Rom. J. 18. To mil is prefent with me^ but how? to fey form that which is good, Ifininon And by this their defe&ivenefs and fliort coming in the point of dom^, the belt of Saints may be convinced, that of themfelves, they fall as far fliort in the other points -, and that if they cannot go the leaft ftep without Chrifs hand holding them up, they could far lefs have walked the whole length of their Duty : The u4po(Ue's inference is remarkable to the purpofe : 1 kj>ow, fayes he, that m me, that is, m my fiejk* dveeileth to good thing, for to perform that which is good I find not, albeit that to mil is prefect with me. bo that he who of himfelf cannot do, neither of himfelf can he know, will or love that which is good. Fail in one, fail in all. This confidera- tion ofitfelf, may refute the whole and half ?*>/** ^iav, Popish, Lutheran, and Awiinian Crotchets in it poin* of Grace. And this fhortly is the method cf Graces work Converting a Soul, and alluring a Sinners heart. The Underftanding iayes, Gods will is true, the Will fayes it is good, the Af- fe&ions fay it is fweet, the Pra£hce and whole Man fayes it is done. Thy mil he aone ; and if it be thy will to fave me, and have me to thy felf, iht&JLord, I am thine, fave me', for / fee k thy T' re- cepts 9 Pfaf 1 1^94- But in the Natural Birth, *we know not how the Bones do grow in the Womb of her that is with Child ; far lefs can wc reach to Perfection the Myftery of Regeneration : and if we know not the time when the wild Goatfr of the Rock bring forth, nor can mark when the
Hindes
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Hindcs do Calve,how Chall we be able to Caft the Nativity of the Sons ot God? For John 3.8, The Wind blovpeth wnere it utteth, and thou hearefl the found thereof Jut canfl not tell whence it cometh^ or wbithtr it goetb : So $s every ore that is born of the Spirit. If we kr>ow m* the w&\ of a man with a maid^ Pro v. 50. 19. how fhorc 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 inliru&ed from the Word of God, to give of all thefe,an account fufficient to Salvation , with all neceffary inftrudHon and comfort. And the like account the Saints are to exped from the Spirit of God, which fearcheth all things , even the very deep things of God, 1 Cors 2. lO.
The life of this point / difpatch in thefe few words of Inftru&ion. 1 . We are taught from this, that tinners naturally are very untoward and un- traceable , to that which is good : they muft be allured, enticed and as it were beguiled and de- ceaved unto that which is equally there Duty and Mercy } fe r, 2 O. 7» O Lord thou hafl deceived n\ey and I was deceived. 2 Cor. 12. i6.The JlposllejNho was as a deceaver and yet true, being crafty^ caught the Corinthians with fuile. It is indeed a ptafraus a Godly beguile, to beguile a Soul to Heaven and to God= 1 wilh moe were thus beguiled, and that many fuch deceavers may enter into the World: nor can I fay in this deceit , whether the deceiver is the Honefter Man , or the deceived the Hap- pier.
a. This
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2, This reachcth Miniftersthe Art of Preaching, They muft hz bothferious and dexterous: as friends of the Bridgroom, and Ambaffadors for Chrift, they mutt be fo well acquaint with the laws of lovers to be able (a Divine bleffing concurring) to allure tie wildeft and mod froward Soul. A Mini- fter would be a Seraphick lover, one of the order of Peter : Peter, lovefi thou tne ? Lord thou kpow- eft all tbmrn^ thou faoweft *h*t I love thee. Feter, feed rnyhmhes ^ feed my fheep. If our way with finners, be not the moft taken way, let it be the moil: taking way , and fo we (hall not miftake the way. Many Minifters are but cold Suters for Ghrift, and why ? they are troubled with an error of the firft conco6tion , they erre concerning the end ; they feek their own things, and not the things of Chrift, they ferve not our Lord jefus, buttoere own belly : thet eat the fat, and cloath themfelves with rhe wooll, but they feed not the flock ; put them to tryal, and it will be found they cannot read the Bible : theyjifp like the men of EphtAim , for Shibboleth , they fay Sibboleth \ give them but to read that fhort text 2 Cor. 1 2. 14. they read it, I leek not you^ but yours ; and if they read right, I feek nor Hours but Ten, they are the greateft of lyars. In a word , they are like many in our days ( and thofe are even like them ) who court the fortune more than the perfon : in this age, a rich man needs not want Children ^ let him make Images of his Silver, and thefe fhali not want matches, fuch who for their generofity deferve, as often they get, the reward of a iilver
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S E R MO N on Hofea a. 14, 161
crucifix. But as he that findeth a wife, though he find her in her fhirt, findeth a good thing, and obtaineth favour of the Lord, ?rovy 18.12. So he that winneth Souls5though he win not a penny with them, is wife. Prev. 11.30. Truely the allur- ing way of preaching is *rs long*, a thing not loon learned, but where God doth give the tongue of the learned. This art hath many precepts, which I am fitter to be taughr, than to teach : and till God fend the time of teaching , I take this for the time of learning : who are thefe that come up from the Wildernels, both better men and bet- ter Minifters ?
5. We fee this in the point , That Religion is dn alluring thing. It delervs 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 ftand before an armed enemy, have fallen before a naked beauty, Let Sampfcn and J)*vta be witneffes in the cafe ; faweft thou ever the beauty of the Lord? for how great is his Beauty ? and how great is his Goodnefs ? faweft thou ever the beauty of Holinels? a beauty as rare as Rich, a fingular beauty! a beauty Adive and Communicative, it makes all thofe beautiful that enjoy it : it is not fo with the Richeft World- ly beauty : an unbeautiful Husband may have a beautiful Wife, whofe beauty cannot make him comly : none truely love and efpoufeReiigion but it makes them comly with its beauty. O how faould fuch a beauty be courted in the World? haft thou not the pourtrait of this beauty in thine
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l6i S L R MO N on Hofea 2, 14.
heart, the Chamber of her that conceaved thee ? Ifhould hold my felt everlaftingly 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 th it it is like. And if this my diicourle for linage and liknefs could iay unto God, thou art my Father, and to Religion and Godlinefs, thou art my Mother and my Sifter, The Piety of my vanity, might excufe the van'ty of my Piety, to bcaft of my Relation to that lov- ly Family, that brings forth all beauties. I have feen the Heathen Venus their Godels of love and beauty,painted with a flaming heart in her hand, ( a pretty embleme of that Scripture Hoj. 4. 11. Whorcdome taketli away the heart ) beauty mak- eth daily triumphs with mens hearts , as the Garlands of her victories or the fpoiles of. her captives, who are no enemies: for amongft the many ( as there are many) Angularities of femi- nine vi£ories,thefe are not the leaft, that Men con- quer none but enemies, Women none but friends. Men take captives againft their will , womens captives are all confenters to their own bonds, nor do they once defire to make their efcape. Men pu- nifli their captives with pain, Women pleafe theirs with torment , and torment them with pleaiure. Eut O canft thou behold the beauty of Holinefs, and have thy heart at command ? Needs rrmft the lively truth of Godlinefs be very deiirable, when a lying (hew and dead picture of it is fo lovely* Mark. id. 21. Jefus beholding the young man loved him, for the appearance of good he faw
in
S E R MO ft on Hofea 2, iJjf. 16%
in him. How tranfporting muft true Godlinefe be in the Abilradt ? and is nor the profr&ion of Piety, the perfection ot beauty ? fmce in the con- crete and in its imperfe£Hon it is fo ravifhing Cant. 4 9. the Church with one of her eyes ravifhes Chrifis heart , a cheek-view , a glaive and half a look of a Saint is very alluring. But what if both her eyes be to him ? then as one wounded 5 he cryeSj Chap. 6 5. turn away ikme eyes from tne^ for they have overcome me. He falls before his friends , who rofe over all his enemies : the Saints beauty overcoms him that overcame the World , it captivateth him that led captivity captive, it triumpheth ovexhim who triumphed over Principalities and Powers , it conquers him who conquered death : for love is ftrong as death .• Set death in the way of love, it can defpife and go over it Jf jealoufie difpute Chrifts love,he is rea- dy to vindicate hirnfelf upon the higheft adventure: tell me (fays hejwhat token fhall I give thee? what {hall /do for thee ? If thou loveft me,thou muft die for me. O jealoufie cruel as the Grave i I love thee, and will wafh thee in mine own Blood: I love thee, and will give my felf for thee : O love ftroiog as Death ! O death-conquering Chrifi ! OChrift- conquering Love ! O Love-conquering Beauty of Holinels ! Look upon Holinefs, let thine eyes but obferve her wayes : Love her, and gi¥cusi- to her a prefent of what thou haft- But what is thy Petition , O Queen I and it fhall be granted thee? what is thy requeftand it fhall be perform- ed? If I have found favour in thy fights O Spend-,
and
a(>4 S ERM ON on Hofca t, 14.
and if I pleafe thee, then giyc mc thy Heart, JPr**. 2. j, 26. Afji Son give me thme be Art ; her Au- thority might command it, her Beauty might rob it, but her Modefty and Love doth Friendly defire it.
I would not have my difcourfe fall in the hands of the ungodly ; For wickednefs jproceedeth from the wicked (as faith the Proverb of the Antients, 1 Sum. 24. 13, ) But if I were to fpeak to ungod- ly Sinners (O Lord open my clofed Lips, then fhalll teach Tranfgrcffours thy wayes, and Sin- ners (hall be converted unto thee, Pf*L 5:1, lg.J Iwojld (hew them, what I have yet to add, in the behalf of lovely Holinefs : I would fwg to my Beloved, a Song of my well Beloved. But. thealluringTubjedt,the Kindnefs I owe to Godli- nefs,with the refpeft I have for all that love & ferve ber, invite me to fpeak, what I know : and there- fore, befide all the alluring Motives to Godli- nels, mentioned in the Explication, I add thefe things to be confidered, wherein (he cxcelleth all her Companions, her Rivals, and all that would partake with her in our AfFe&ions. And I (hall but point at fbme Heads, leaving room for the godly Soul.to enlarge in its Meditations, upon the particulars in confideration.
i. Godlinefs bringeth the Soul upon the greatefi: Intereft : The intereft of God , of the Soul, of the Kingdom that cannot be moved, the Crown that fadeth not away, and the things not leen that are eternal ; that which eye hath not feen, n©r the ear hea.rd2 nor hath it entered into the
heart
S JS R MO N on Hofea i> 1 4* 165
Heart of man to conceive, even that which God hach laid up for tfaofe that love him, Angufius til Mm**, <jn*m terrtn* jdeleftdnf. They arc not ill to pleafe, who can be put off with things Wordly* But the Saint istht only perfon of a great Spirit, who indeed minds high things, even as he is born to great things- The Books *De natma^ or of NAture* are too mean a Subje£fc for a Saint : all his Studies are de Amm*, aeCdlo, &<LeDeo: his Leffons are of the Soul, of heaven, and g(6qJ. Hisditanis t* *»% 5 he minds the things that are above.
2. Only Godlinefs hath that in it , that can maintain and advance his greateft inter-eft. What can all the Pomp , Fleafores and Profits of .the World do to a Soul? Do thefe things make* better man ? Lay all thefe to a wounded Confci- ence, and they will be as he that taketh away a Garment in cold Weather, as Vinegar upon Nitre, or as he that fingcth Songs to a heavy Hcart,/V#v. 25.20. they may make it worfe, they cannoc make it better. A mean (ubje&s Rent cannot bear the Charges of a Crown, nor can all the imagin- able affluence of Worldly fenfual Pkafuves,(the de- lights of the Sons of Men) fill up the Accounts of a mans Happinefs* Are not all things worldly, under an Antient Cnrfe for mans fake ? And (hall that which is curfed, make us Bleffed ? The Wifdorn of Solomon (and who fhall come after the King >) hath tryed the Experiment of all things Sublunary, that they are but vexation of Spirit, %nd a very Vanity : And will a man fill
. his
X6<S S E R M o N on Hofea a. 14,
his Belly with the Eaft- wind f The moft refined Spirits and artificial Extras of natures fiillnefs, hath no more fitnels and congruity to fatisfy a Soul, than Chaff or Sand hath to nourifh a hu- mane Body : Nor did Nebuchadnezzar eat Grafs with the CKen, until his heart was made like the Beafts. Moreover, the Glory of all things trail- fitory hath net the Civility to fee the Soul to its xeii; But ferveit like wicked Companions, who have debauched a man all the day, and leave him to dry a Kennel at night. O when the Soul (hall runout into Eternity, and Death fhalldraw the Courtain upon all things Worldly, Then it (hall be feen, that the things that are (een^ are but Temporal : And then if the Soul would return to call but for a cup of cold water, of all its fenfual Pleafures, it cannot have paffage : For there is a great Guif fixed betwixt, 5* that they who would pafs from hence to you cannot* neither can they pafs to us that would come from thence^ Luk. 16. 26; Te dole this confederation, Remember that the wife God called him a fool, a great fool, a rich fooH Who, for that bis Barns were full,would fay to his Soul: Soul y thou ha@ much j^ood laid up for many yearsa take thine eafe, eat* drink and be merry > Luke 12. 19,20. ButO! the revenue of Godlinefs: God and the Light of his countenance, Chrift and his Merits, the Holy Ghoft with his Comforts and Graces , the Juftiftcation of Faith, the Peace of God , the Joy of the Holy Ghoft , the hope of Glory, are things of great Beauty, to pleafe our Souls withal!.
j The
S E R M O 2\£ on Hofea 2, 14, 167
3. The Confolations, Joyes, Pleafures, and De- lights of Godlinefs are the choiceft of any; For however (as the Proverb is) a\maUthingrviUniake A fool fain* and as little makes him Jad $ Yet the De- lights of a Wife man, are fuch as are the things he delighteth in, Pf,^ 7. Thou ( thorough the li$bt of thy countenance) hajt putgUdnefs in my Hearty more than m the time , when their Corn and their Wine in- creajed. O Lord, I am as far above the envy of the ungodly, as they are below mine. The Worlds great prejudice againft Godlinefs, is, that they fancy it an unpleafant thing, void of delight : But vitium ejl mor^ano: And no doubt if men found that delight in Holincls, which they do in wick- ednefs, we fhould quickly have the World a Frc-. felyte to Godlinefs. O then that my Words were weighed ! and that the World would give roe a fair hearing but in this one confideration ^ no dpubt, i had then gained. Delight is a very allur- ing thing, and trahit fua cjuemcjue volttptas , every one follows whither his Pleafure and Delight leads him. Nor is it any wonder that fb it be ; fgr Delight and Pleafure is the very flower and bioflome of Happinefs, the accomplifhment and laft a£t of BkfTcdnefs, differing from Vertue and , Godlinefs, as the Flourifh from the Tree, the Rofe .fromthe Bufh, The Scripture placcth the Saints Bleffcdnefs, both in the Eftate of Grace and Glory, in Pleafure and Delight. That Delight is a mans- Bleffednefs.in the ftate of Grace, fee the Com- 'r mand, Pftl. 37. 4. the Frorr.ife Ifai. 64 5. the Saints profeffed pra£Uce, of whom Chrift is th_£ 9 chief)
a68 S E R M ON on Hofea a, 14.
chief, and chiefly meant, <?/*/. 40. 8. The Mo- tive given by the Spirit of God, Prov. 3. 17. And that Delight hath the fame place in Glory (if any that have heard of fuch a thing as Heaven,did ever cmce doubt of it) it is more than clear from, Pfiil. 16. ii, Revel. 21. 4. with many the like places. If men knew to do the Epicureans right in their opinion of Felicity, and could fpeak as Philofo- phers, and not z$ taunting Saty ricks, I could ra- ther be, than be called an Epicurean : For Impe- rious cuftom, (cren like r£>wtrefhes , who in all things loveth the preheminency) hath ufurped fo far upon the World, that (he prevaileth equally in mens Words and pra£t ices , calling things as (he lifts. Whence a fenfual Sow wallowing in the mire of Laft , muft bear the name of an Epicu- rean*, whereas, in Truth, an Epicurean is no other than a man placeing Happinef g in rational Pleafures and intellectual Delights worthy of men e Even as I, according to the Scripture, have placed itintbofe Delights that are Spiritual and becom- ing a Saint. The cutting oft of a'Membcrdeferves not the name of a Cure, but is the Uncomfortable refult of the defperate wits of Extremity and Ne- ceflity, in a deplorable Cafe \ and an expedient in- tending the prefervation of the whole, with the lofs of the part : For better it is to go to Heaven with one Eye, Hand or Foot, than to be caft in- to Hell with two. The Stoical Jifathetuk method (if the Stoick be not as much wronged as the £f *- curean) is but a pitiful cutting, at beft a curb, no wayes a Cure of a corrupt World A man will > fufter
. S E R MO N en Hofea 2. 14, 169
fuffer much before he fuffer the lofs of his Limbs : and he hath wrought but an unddirablc Cure, that by cutting off of a Member hath made a man crepk or maim: The World will want much before they want their I leafures and De- lights : And indeed who would choofe to be tni- ferable ? Wherefore the only expedient method in this cafe, will be diverfion, whereby men may fave their Members , the World may enjoy De- lights and Pleafures, formeafure as much greater as for quality better, than formerly in their courfes of Iniquity; only they muft not run any more in the Channel of Senfuahty, but in the vein of Re- ligion and Spirituality, Conlider then the De- lights and Pleafures of Godlinefs , and then let reafon fay, who hath the fweeteft Life, the Saint or the Bruit.
1. For their nature, they are unfpeakable and full of Glory, 1 Pet* 1. 8, the Word is fignificant in its own Language xh^ W«5*f«r*, a g/crt[yed joy ; a very Heaven upon Earth : A Joy of the fame Nature , though not to the fame degree, with that in Heaven. The Saints Delights in Earth, are a cup of the fame Wine, for kind, which they (hall drink in the Kingdom of t< eir Fa- ther, though it be not of fohigh a colour, nor of fo rich a relifh to us here in the Cellar, as it is to them at the Kings Table. Holinefs is much miftaken in the World, and fo is Heaven and Hap- pineis, which is no other, than the top and upper end of Holinefs, or Holinefs in its Holy-dayes Cloathes. If men would confider this, 1 fuppofe q % feme
jyo S E R M O N on Hofea2. 14%
fome ftiould be as afraid of Heaven as they are of Holinefs : Yea I am really of the mind, if God fhould open a door in Heaven to a Prophane Liver, and fay, Come up hither, that he fhould not dare to enter: The Beauty and Light of that Glory, fo contrary to Darknefs, would dazle and con- found, and utterly undoe him. If a man fhould be permitted, yea commanded to throw himfelf into a burning Fiery Furnace, like that of Babylon^ durit he yet do it? Yea though he were very cold and never fo much needed to be warned. And who among Hypocrites or Prophane Livers frail dwell with devouring I ?re ? Who amongft them fhall dwell with everUJttng burnings } Ifa. 33. 14. In a word, men muft either fay that it is a great Un- happinefs to be in Heaven, or that it is their great Happinefs to be more Holy.
r. The pleafures and delights of Holinefs are of the higheft defcent, they fpring from the rock of Eternity. And O ! how pure ? how wholfome ? how pleafant muft they be ? The pleafures which God gives his Pcople,"have himfelf for their fpring, and life for their vertue. Pfal. 56. 8* 9. with thee it the fount aw of life.
3. They have the deepefl: root, and fo farreft in upon the Soulras the delights of Hypocrites, World- lings and prophane perfons are but thedreggs^ fo they are but the fcrufe and pairings of pleafures : their pleafures are but Skin-deep : in the midft of all their laughter, the heart is fad : they are as Hypocritical in their delights as in their duties. The Soul and Conscience of a wicked man hath
S £ R MO N on Hofea 2. 14. 171
nothing like Chrift but this , that they arc never : feen to laugh : they are men of forrows indeed, and many forrows are their portion : That is ap- pointed to them of God. TjaL 52 10. with 1/41.65.
4. The Confolations, Joys, PI afures, and de- lights of Godlinefs are the m< ft ftron^ ^nd effica- cious: in the multitude of their frighting, repent- ing, tempting , doubting and inquiring thoughts^ Cjods comforts delight their joul.¥h\>y<\>. 14. Thefe turn their mourning into dancing, they make them fing in a Prifon, and rejoice in tribulation : But Afflidion maketh a wicked man foon to forget his pleafures , as waters that pafs away: yea and the memory of their former delights , is to their prcfeat forrows , as he that fingetb fengs to a heavy hearty and their fong is , miferum efl fuijfe ftltcem : It is the greateft mifery to have once been happy.
5, The delights of Godlinels are pure and cl aft delights , they are fuch as the Soul enjoys with Gods blefling and approbation, yea with his com- mand. Pfal. 37. 4- delight they felf alfo m the hordz, the pleafures of Godlinefs are our duty. And for their Chafttty , they are like the pleafures that a man hath in the company of his lawful Wife. Frov. 5. 19. Let her breafis J*tufy thee at all times $ and be thou ravifct with her love : the word ill its own language is, Brre thou always in her love : If a man muft play the fool, let him do it lawfully : *md if it be an error, it is an innecent one to errc with Gods approbation. But the delights of wick- ednefs are impure, whoorifh and ftrangc delights
Q_ 5 fuch
172. S E R MO N on Hofea z. t+
fuch as a man hath in the company of a harlot : and " why will thou my fon be ravifhed with a c< ftrange woman, and embrace the bofomeofa • *c ft ranger ? Prov, 5. 20.
6. The delights oiGodlinefs are fecureand fafe delights. This follows from the former. Here the Soul is ridd of all fear cf going too far ; there is no excefs in thofe pleafures : Epb» y 18. in wine there is excefs: but be filled with the Spirit ; there is no excefs in that , the more you drink of thac the more fober you are : and alfo in the delights of Godlinefs, there is no fear of the fad after-claps of forrow, that conclude fmtul pleafures : for (be end of that mirth is hewmefs, Trov. 14. 13. The un- godly mans finful pleafures are but a fhowr-blink that ends in a tempeft : their delights are like the pleafures of drunkards , who drink and fwill till their head ake , and their heart be fick : and they have their fentence with B thy Ion. Jer> J 1 » 39. " In a their heat I will make their feafts, and 1 will *c mike them drunken , that they may rejoice, «* and fleep a perpetual ileep , and not awake, faith " the Lord
7. This follows from all that is faid, The plea- fures and delights of Godlinefs are conftant and induring pleafjres. John 16, 33, your joy no m*n tdketb from you. As the World doth not give the Saints joy and delight, fo neither can it take thefe from them. The Saints delights in Godlinefs, arc like fpring waters that will rife as high as they fall in their courfes. As they defcend firft from Heaven, fo they never ceafe running till they afcend thither
again
S t R M O N on Hofea 2. 14. • 173
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 pleafures, that m^keth gUd the thctitv of God 1 hath its outgoing into the Sea of that fulnefs of joy , that is in Gods frefeticf , and that ocean of pleafures that Are *t his right h And for evermore* And now I go forth unto the ftreets and ftand in the open places and cry : O all ye who love pleafures turn in hither , taft and fee that the Lord is Gracious. I am fo litle an enemy to plea- fures, and fo much an Spuurean in opinion (as you fee) that if any man fhall (hew me pleafures more pleafant than thofe of Godlinefs , 1 am content to change for the better : and that (hall be when men and beafts make an exchange of Soulcs ^ water and wine of natures and vertues ^ and Heaven and Earth (hall change places ^ when evil (hall be good ^ black (hall be white; bitter, fweet ; darknefs,light* crockednefs, ftraigbt -7 heavinefs, light-, when cold (hall be hot ^ and time fhall be Eternal.
4, Godlinefs is the only perfe& , harmonious, and uniforme of all the Soules lovers: what lame and defective pieces are all her companions ■? I faid as much in thedefcriptionof the inward power of Grace as may (hew 5 how exa£tly commenfurable her perfe&ions arc to all the powers , and to the whole capacity of a man: (he Jatisfieth the under- .ftanding , will and affe&ions } and exercifes the whole man. But of her defe&ive companions,, fbme want the head, as error, fuperftition, profan- nefs ; whatever of the will and affe&ions, and Q, 4 pradife
174 s t. R mu jx on Heiea 2. 14.
pra&ife be in thefe, yet they are againft the truth of a well informed judgment : fomc want the heart asHypocrifie and formality, whatever of know, ledge, profelfion or pra&ice be in thefc ; yet the willandaffe&ions donot confent : fome want the hands and feet> and are meer trunks* as all thofc who pretend to know , will and love their Ma. fters will , but do it not. And for their moral qualifications, The firfl: is a fool; the next is a knave •, and the laft is a fluggard. But compleat Godlinefs hath the head,heart, hands and feet,with all the parts of a perfect man : and is a wife, trufty and active piece. And as it is compleat and perfect fo it is moft uniforme and harmonious. Vngodli- hnefs is a City of Divijion^ a Babel of Confufion , it farteth chief friends , and futteth a man at variance withthofeofbis own boufe : the wicked are like the troubled Sea : their lufts are continually lighting and warring one againft another , and altogether 4- % gainft Hohnefs : whence are Wars and fightings, but from your lufts I fam. 4. 1. Ungodly mens lufts are like themfelves,for extremes they are, and they are like extremes that differ alike from them* lelvcs and from the mids : Avarice diffcreth as much from Prodigality her Sifter Vice, as from Liberality her contrary vertue. But Godlinefs fets a man atone withhimfelf: it is a heart-uniting thing. P&l. 8(5. 1 1. unite rnv heart to fear thy name. It makes a good underftanding betwixt the un- derftanding, the will, the aft e£lions, and the whole man. And b/ejjed be the Peace-m*ker' fhall fhe not be called the Child of *God ?
5. Is
S E R MO N on Hofeai. 14, iy$
j. Is it not the great Glory of Godlinefs \ that as many do lute her, as few do efpoufe her , and (he hath as many pretenders ,as few matches ? n^e not all men, her pretenders ? Do not her greateft: adverfaries pay her the Devotion , at leaft of a complement ? Is not their great requeft to her, like that lfai. 4. 1. only let us be called by thy name* to take away our reproach 1 Do not her greateft encmys Glory to be called her fervants ? Call an evil man good, and you cannot pleafe him beeter : for he hatethas much to be called m/, as to be good \ And loveth as much to be evil^ as to be called go$d. And it is yet as much her Glory that few do enjoy her. But pray , whom doth (he reject ? are they any but the Ungodly? thofe unworthy Perfons that were brought in upon her, and came to mock her : nor doth fhe defpife any that have not firft defpifed her : or fhould (he proftitutc her felf to fuch as care not for her ? none get a Reje&ion from her, with- out their own confent : and they take it before they get it : for as none are Godly, fo neither are any Wicked againft their will.
Laftly, Befide thepromife of the life that now is, and of that which is to come, which makes Godlinefs profitable to all things 1 7 moth. 4, 8. It is the ready way, even in ordinary probability, to give a man honour, wealth, and pleafure, and to continue thefe with him,yea even in this World: I ( I would thefe tymesdid give a better teltimony to this Obfervation : but I hope the Obfervation (hall ftand w7hen fome are fallen \ and (hall conti- nue, when rhefc times are pafl: way ) for that
thefe
176 S LRM O N on Hofca x. 14.
thcfe things are as naturally purchafed, by good and vertuous , as loft by lewd and wicked practices. And how (hall a man have Honour , who profti- tiires himfelf to courfes wherein he hath none, but bafe and unmanly perfons for his Companions ? Are not Pages,. Grooms, and Lackeyes, as good fel- lows as their Lord himlelf at Whoreing, Drinking, Swearing, Carding, where all are fellows ? Is not my Lord well Honoured, when he (ends his man to convoy a Whore to the Chamber, who ( be- caufe upon the Road he ufes to lead the way for his Matter, thinks he will do him the like fervicc here, and ferves him with his own remains ? But who doth not Reverence the Prcfence, and Honour the Face of a really Good man ? Yea many a time fuch an one hath more Reverence than God him- felt with Evil men, who dare do many things in the Eyes of God, that they will be loach to do in preience of fuch a man ? Yea how convincing many a time is the Carriage of a Godly man to his greateft Enemies? Surely thou, *rt more Righteous then I (faid Saul to David ) and when a Mans wayes pleajc the Lfird^ he maketh even his Enemtes to he At pence with him, Prov. 16. 7. An excellent Di- vine (I think it is Cjreenhame ) fayes well ••> Let not a Saint be afrata of Men ; for that \>y hr Prayers, he hath more Power of then Hearts^ than they them- felveshave: And the Scripture fayes the fame, I Tet. g. 1 3. And who is he that will harmyou, if ye he followers of that which is good ? And how well had it been with the Profane Ruffian , that he had ipent that Time, Strength, Eftate, and Cre- dit
S E R MO N on Hofea 1. 14-. J77
[it for God, it* the way of Godlinefs, with the weet and fure gain of his Soul , which he hath vafted in riffling and bafe living, with the evident lazard of his Soul's mine, if that may be did to >e ruined that was never repaired, nor in cafe. Jut be it yet that the godly man attaineth not to :hefe advantages Temporal *, The Peace of Righ- :eoufnefs, the Contentment of Sobemefs, the Con- fidence of Faith, and the Rejoycing of Hope , do more than compenle all that is wanting eMewhere* amd caufe that a good man is fatisfied from him- felf, ?rov. 14, 14,
Now let all that harii been laid, be a reproof of the Worlds hard opinions of Godlineis, and give cheque to their unkind dealing with her* as if (he were a foiry Piece, to be defired by none, but fuch as would be mifcrable, I have not yet travelled fo f^r, but that I can remember from whence I fet forth : In my entry upon the point, I told my Erand was with Sleaz.tr Abraham's Ser- vant Cjenef. 24, To feek a Wife to my Matter's Son, and to Efpoufe and bring home Souls to Chrift : And now to conclude, Let me with them, Gen. 24 57, 58. Call the Damfel, and enquire at her Mouth, Wilt thou go with the n*an? And ftie laid (fo be it faid unto me) I mil $o.
The fourth and laft thing we learn from the point, in a word,?s,to put a good conftra&ion upon allGodsDifpenfations to his People^for his thoughts towards them ase Thoughts of Peace, and not of evil* topve them an ex petted end, Jer 29. XI. And in complyance wuh the Lords great defign , in the
vi-
178 S E RMONm Hofea 2, i4.
viciffitudes of all our Lots, let us learn to giye him more of our Hearts : For he brings his People into the Wildernefs, and there he allures them* If thefe MeknchoHy times do but make us more tradable, condefcending and kind to Ckrift ?ejuh we may well cxpeft, that he willfpeak comfort- ably unto us.
I will bring her into the WiU nefs, and will ffeal^ com- fortably unto her.
ANd thus I am led by "the hand into the fourth and laft thing propofed to be coniidered in the Text. The juncture and cotnetdence of the Churches affliction and tht Lords C on- folations. I will hring her into the Wtldernefs^ andlrrtlljpea^ comfortably unto her. Hence the Doctrine is, That the Lord ufethto tryfthis peoples fadeft a Mictions with his fweeteifc confblations. He is a God that comfortcth thofe that art caft down : It is his way and u(e> The Apoftlc i Cor. 1.5. abound- ed in eonfoUtionshchrtft, as thetr fufertngs for Chriff a- bounded. And reading through all the Scripture, I never find the Saints mere indulged with the fweet confolations of God and his kind mamfeitations, than in the greateft afflictions. Reafons of this are, 1 .His free love and kindnef s. So it becorr cs him •& i th rv hem the father !cfs find mercy. He loveth and pre- ferveth the Stranger, he is a Father of the Fathnclefs, and a Husband to the Widow, a ludge of the opprefied out of his holy habitation: He wll be known in adverfity to be a Friend. 1. Their necelhtv : Then they need confolations, and then they come in (eafon : Prov.30.6. Wine should legmen to thofe that are of heayy hearts : When \ [aid my foot (liffith* thymercv'Lordheld me uj>> This was a mercy that came in gpodfeafen, 3, Their fitnefs : As then they moft need con-
foiauons
S E R MO N on Hofea 2, 14. Jjf
relations, fo then arc they fitted to receive and intertain them • The Lord will not have his Confblations to run by and be fpilt, by pouring them out into full veilels : Eut Bieffedare they th At hitnger and thirft, for they shall b e filed. I (poke before upon the iecondpart oftheTex't, how afflictions fits for confblations ; and that therefore, God femctimes brings his people into the Wildernefs, that thus he may fit them.
Moft fweet are the Confolations wherewich ihe Lord tryfts hispc@plein their afflictions. i* He draws forth to them the bowels of moft tender companions. In all then sfflifli- en he isajfitfted, Ha. 63. 9. Jcc. 3 1. 20. Since I (poke again fi htm, I do earnefily renumber him fl ill, therefore my bowels are troubled for him, Zach.2.8. He that toucheth you, toucheth the apple of hts eye. It is a very acceptable confolation to an afflicted perfon, to mourn with thcm? 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 rain , it will not fail to put him in mind.
z. He ownes them and takes notice of them > when others flight them and care not for them, Pfal. 3 1 . 7. /te fygyes their Soul tn Ad^erfttes , Pfal. 141. 4, 5. I looked on my right k hand and beheld, but there was no man that would know mey refuge failed m e : No man caredfo rmy6oul: I cryed unt 0 thee O Lord) lfatd thou art my refuge-* and my -portion tn the land cftheli\ing, Jer 30.16,17. and forward: The Lord pro- mises with great Mercies to owne his Church, becaufe in the 17 verie, They called her an out -c aft , faying, this is Zion whom no manfee^eth after, Lament! 1. 11. // was nothing to thofe that faffed by, to fee all that she differed. But her defire is frequently through out the Chapter, Behold O Lord for I am jndiftrefs. Yea and he will behold, For his ees behold the things that are equal, A (ft. 7.34, / have fe en, I have feen the affliction of my people^whtch is in t gvpt , and 1 haye heafd their groaning. This is a time, wherein there be few to Refent the wrongs done to the Church of God and his Saints and Ser*. vants, and fewer there be to right them ; And therefore that Prayer is good, Pfal. 1 7. 2. Let my Sentence come forth from thjprefence ; Let thine eyes behold the things that are equal'. And the Saints may have juftice for xht asking* For he
Be-
o.So S E R MO N *n Hofea i, 14.
Beholds thifchief and fpigbt,to requite it With kU hand,? f,lo.i4-
3. He vouchfafes them a more fpecial prefence, Pf.91. 15. JWtU be With him m trouble-* Pfahi$»4. In the valley of the shaddow of death thou art with met Ifai. 43.2. When thou pafleft through the Waters I will be with thee, &c. The Lord is ever near to thoic that fear him: but in affliction he goes Tcry near them. They have alwayes his fpecial prefence, pf. 140, 1 5 . The upright shall dwell tn thy prelence. JBut in trouble they have a more fpecial prefence. His prefence is ei- ther a fecretfupporting prefence, whereby his people are held up, they know not how : For many a time when the Saints look back upon thofe times, wherein they faid, their Strength and their hope is perished from theLord? and fee thewaytkat they have come, they wonder how they have win through ; But God was with themwhilj? they l>new tt not. Orelfchis pretence is a mamieft comforting prefence, and that the Scrip- ture calls his vifitmg of hts people.
4. Then the Lord vouchfafes his afflicted people many a kind vifit : And in thofe vifits, 1 . He falutes his people with Peace: MeWillfpea^ Pectce unto his people* and to his Saints : tn the world ye shall have trouble ( iayes he) but m me ye shaU have Peace* 1. He gives a hearing to all his peoples Con fef- fions, Complaints and Petitions : Lord thou haft heard the de- fire of the humble. 3. He fpeaks his mind to his people, both concerning their Duty and the iflue of their lot. The times of the Lords vifits to his afflicted people, are the times wherein he communicates moflot his fecrets to thofe that fear him. The Soul that goes through man yfeft afflictions, is ordinarily the v/ifeft and molt experienced Soul; Heman she £^rahity who was fo fore afflicted, even from his vouch, was one c[ the wiieft men in his time. Speculation fpeaks of cafes like a Geographer, Experience fpeaks like a Traveller : That fayes that which our ears have heard-, this fayes, that which our eyes have feen, declarewe unto you. 4. In bis Vifits, he gives his people tokens for good ; He comes never empty-handed to them, But gives them fuch things, whereof they may fay in their (traits, when he feems to have forgotten them, Lord who fe are theft < 5. And furthet (as the original hath the w :>rds of the Text) \\tfpeahj to his peoples heart j He fatisfics them concerning his Difpenfaaons > and convinceth them of
the
S t R MO N on Hofea«z. 14. iSi
the equity arid kindnefs of his dealing with them. He gives them fuch rational accounts of his dilpenfations , as makes them (ay, he hath taken the heft way with them, and makes them fing, thou haft dealt well wttk thy Servants, Pf. h9. f j. And by convincing them that good is the Word of the Lord, J fat. 39. 8. He makes them fay from t eir Heart, that if va- riety of lots were in their offer, they would choofe the pre- fent: O but that fpeaks well ; I will jpeak to her heart .- I will even fpeak as she would have me. Thus he comforts by his kindvints.
5, He comforts his people in affliction, bybeingall things to them, and doing all things for them. Thus we find the Saints in their afflictions making applications to God, with Titles futed to their condition : And // is God (faith the P (ai- m/ft) that doth all things f0r me. He is the Shepherd of ffrael : If they be fcattered, he gathers them : if they goaftray,iie leads them -, if they want, he feeds them , and ma\es them Lie in green Pafiures> by the ftill waters : If theybekrhazard, He is then refuge : Are they fad ? He ts the Health of their coun- tenance: Are they weak or weary ? He ts t^ei- ftrength, and with him is everlafting ftrength : Are they finners and guilty t He is the Gad of their Right coufnefs : Is Law intended againft them l- He pleads their caufe \ ttndftandsat their right hand t Is the judge an unfriend to them * He ts their judge, and their Sentence com eth forth from his prefence: Do Kings or others command them to be Afflicted, Fined, Beaten, Imprifbned, Confined, Banished* Then Pfal .44. 4. Thou art my Kjng O God* command deliverances j or Jacob : Have they no Friends, nor any to do for them f He that is the kind Lord can caufc men shew them the kindnefs of the Lord: That which the Scripture calleth/£<r kjndnefs oftheLord, i Sam. 2.0. T4. hath as much in it, as may shew us, that the Lord, makes men Inftrumentsathispleafure, to shew kindnefs, and do a good Office to his people. And when the Sainrs and Servants of God come to count kindnefs, I hope theie will be found more of the kindnefs of the Lord, than of men, in-Courte- fics that are done them. I am (o little a Patron of unthank- fulnefs, That I shall thank him kindly, and pray vas our Scots Proverb is) The Lord reward htm that doth me goody whether with hts wjih w. againft //, But truly when from
men *
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.men I meet with lefs kindnefs, where I might have expc&ed more * and more where I might have expected lefs ; The Meditation of this Scripture exprellion , 7> shew the \indnefs of the Lord: hath taught me the more earneftly to ask mercies of my God, and to leave the expresfing and difpenfing of it to himfelf, by Means and Infrruments of his own choofing : He can make a Babylonian Enemy to intreat his own Servant Jeremiah well.
6. To add no more, for that hath all, The Lord com fort- ethhis afflicted People by Chuftjefus, iCer. i. 5. This is the Saints unchangeable Confolation, in all changes of Dif- penfations : and truly our Coufolations will come to a poor . account, ifChnftbe not the fum of them all, in all Cafes and Conditions: Chrt/llejs comforts will leave us comfortiejs Qhr iff tans.
The U/2? of this point shall be, forftrong Conflation to the Saints in their grcateft afflictions.^ The Lord hath laid it ftraitlyupon us, to comfort his People in their afflictions, ifit. 40. 1.1. and here, he takes it upon himfelf to be their Comforter ; He hath given this Name and Office to his Holy Spirit, The Com fort er ; and shall not the afflicted People of God with thefe words be comforted, and comfort one ano- ther ? But according to the rule of Scripture, Comforts and Duties muft be matched together : Nor mult we exped in the event a Separation of thofe 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 mult be kind to him : If we would have him fpeak comfortably to us, we mufl: give our confent to him : If we would.have him fpeak to our Heart, we mud be tohts Heart : for fo thcText runneth, Therefore behold I will allure her> I will bring her into the Wildernels , and I Will fpeak comfortably unto her. . Now to the God of all* Confo- iation, Father> Sony and Hcl) G hoft, Le <>U Glory? and Do- minioniand Pratfe, for ever and ever. Amen*
Written in the Wilder "nefs 1 665
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