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//ISZ.
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
The PREFACE. ^
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
The PREFAC E, 5
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
The PREFACE, y
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
The PREFACE, 9
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
Ao The PREFACE.
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
The PREFACE. u
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$L yi. The
accufct of Gods Children will be ready to carry ill
reports ^twixt him and them, and to keep up an
ill underftanding bet vixt them, if he can, and in
times of fuffering for their Duty he will not be
idle : he will tell them a thoufand Stories of their
own iins, to weaken, their hands and caufe thera
believe, that God will riever accept fervice of them,
but that they fhall come foul off with all their fair
Effayes. Ye have heard of Gods Gracious Wi£
*lom, and now thefe, are the Devil's malicious
wyles j but a Sy llogiftri or Argument framed -of one
premife of Gods, and another of the Devil's, will.
never infer a Conclufion of Faith , and that can
claime fiducial affent. Wherefore in fuch a mixed
cafe,
The PREFACE. 15
cafe, ( which I dcfire may be remembred to be
very cafeablej let a man freely declare his iniquity
to God and be forryfor hiifin^ Pfal: 3 8; 18. Let him
repent and mean himfelf to God, who ( as I have
faid ) loves to keep his People's Counfcl and to keep
their faults fub Jigiilo confefionis and under the rofe^
that is, he will be to them a good Secretary , but
let them cleive to that which is good, and m-
couragc themfelves in a good matter , and beware
of failing in prefent Duty in a difcouragcing lenfe
of former iniquities ; for one fault will never
mend another, and yet that is even the beft me-
thod that Satan ufeth to offer in fuch cafes : But
the Lord, that hath chofa\ ferufalem^ rebuke him,
for troubling his poor afflidted People, who arc as
brands pluktout of the lire, /have infiftcd upon
this cafe, becaufe of it fclf it is a weighty deferr-
ing one ; and / have not feen any who hath direct-
ly fpoketa to it , but one who difpatcheth it to
good pur pofe in a word, /t is worthy Mr. Stud-
der in his C hriftian / dayiyxval^ ('this book Was by
Famous Mr. Alexander Benderfon recommended
and gifted as a vade mecum or pocket piece to his
friend, at that time a young Gentlman going into
France,) where, p a$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
The PREFAC E. it
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/iwȣ. 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
S £ R M O N on Hofea i. 14. 155
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
S E R M 0 N on Hofca z. 14. 159
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
i6o S E R M O N on Hofca l. 14.
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
cru-
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
heart
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 *
j2% S ER MO A
.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
FINIS.
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