he held his peace to wit whether the Lord had made his journey prosperous or not Moreover 5. in some Dispensations the Lord uses a Holy simulation and makes as if he would do that which he hath no mind to do Sometimes he makes to take leave of his People before he tell his Erand Let me go says he to Jacob when Iacob was but yet beginning to know that it was he and ere ever there was a word of the blessing which he came to leave with Iacob for his encouragement in his encounter with his Brother And Christ made as if he would have passed by his Disciples at Sea and the like semblance he made Luke 24 28. Now if we can have the patience to observe we will sometimes see the Issue of Dispensations other than it appeared And for patient Observation of Dispensations 1. respice finem a good advice Behold the end Psal. 37 37. It is the end that we are bidden mark and behold aâ— I said above We must not conclude of Dispensations neither by appearances nor parts We must wait till we see every part do its part for all works together Rom. 8. 28. And 2 respice usque finem Behold or observe to the end is an other direction necessary to the practice of the former whose would see the end must behold with patience to the end Daniel 12 8. enquires concerning the end of things and he observes till the time of the end he looks thorow all interveening times of the accomplishment of these events manifested to him so albeit none of us hath a prophetical Spirit to lead us thorow future times yet the Faith and Patience of Saints teaches us to wait all our appointed time In our patient Observation of Dispensations we must be like the Prophet Isai 21 8. where he saith I stand continually upon the watch tower in the day and I am set in my ward whole nights My soul waits for the Lord sayes David more than the watch waits for the morning Psal. 130. 6. I say more than they that wait for the morning and by such patient Observation he had seen many a foul night have a fair morning Sorrow may be at night but joy comes in the morning Psal 30 5. 3dly We should observe the Lords Dispensations with Search and Secrutiny Psal. 77. 6. my spirit made diligent search 1. We should search the Lord's affection in Dispensations and whether they be in mercy or in wrath many get their will and asking in wrath Psal. 78. 30. 31. some are rebuked and chastened but not in wrath nor displeasure as David Prayes for himself Psal. 6 1. Therefore the question would be Ier. 14. 19. hast thou rejected â—udah hath they soul loathed Zion 2dly We would search the Reasons and procuring causes of sad Dispensations Iob 10 2. shew me wherefore thou conâ—endest with me 3dly We would search and inquire â—nent the event of Dispensations wilt thou not revive us again that thy People may rejoice in thee Psal. 85. 6. We are allowed likwise 4thy to search and enquire anent the continuance of Dispensations to this purpose we read in Scripture many a how long Lord In sad Dispensations likwise 5ly we should search for solid grounds of comfort and for this we should remember bygone times and remember the kindness we have tasted of in them Psal. 89. 49. Lord where are thy former loving kindnesses Psal 77. 10. I will remember the years of the right hand of the most high But in the Observation of Dispensations our search would be 6ly chiefly about our Duty our main question would be Lord what wilt thou have me to do Act 9 6. And our great Petition with David must be lead me O Lord in they righteousnes because of mine enemies make thy way straight before my face Psal. 5. 8. teach me thy way O Lord and I will walk in thy truth unite my heart to fear thy name Psal. 86. 11. 4. We should observe the Dispensations of God with Regard the challenge is Isai 5. 12 that they regard not the work of the Lord. This Regard is a due judgment and estimation of the works of God with reverence becoming the Majesty worth and excellency of the worker and the works and that leaves an impression of Piety and Religion upon the heart of the Observer according to that pathetick exclamation Rev. 15 4. who shall not not fear thee O Lord and glorify they name for thou art Holy for all nations shall come and worship before thee for thy judgments are made manifest Due Observation of the works of God is a great curb to Atheisme and Prophanity and Atheisme and Prophanity are as great enemies to due Observation of divine Dispensations Put men in fear O Lord that they may seek thy name 5ly We should observe the Lord Dispensations with Affection Lament 3 51. mine eye affecteth mine heart the Prophet's Observation of Dispensations made him cry my bowels my bowels my heart is pained within me Jer. 4. 19. I reckon him a savage person and one that hath vicera fera triplex circa pectus robur the bowels of a tygar or bear and that his heart is brass oak or stones who is not affected with the Dispensations of our times who grieves not for the afflictions of Joseph Amos6 6. and who cryes not alas for the day for none is like it It is the day of Jacob's trouble Jer. 30. 7. 6. We should observe the Lords works with Memory in our Observations of things present we should reflect upon these that are past in former times I remember the days of old Psal. 153. 5. And likwise we would lay up in memory our present Observations for the time to come Psal. 48. 12 13. Mark ye well that ye may tell it to the generation following We have both joined together Psal 78 3 4. that which we have heard and known and our fathers have told us we will not hide from their children â—hewing to the generations to come the praises of the Lord and his strength and his wonderfull works that he hath â—one The Psalmist says Psal. 111. 4. The Lord hath made his wonderful works to be remembred O! then â—t not the memory of the Lords Works go down â—n our days Let us comfort our selves with what â—s remembred and let us transmit the memory of the Lords Works to succeeding Generations that they may share of the same comforts And I believe the People of God in this time have much to â—o with their memory we hear not what we were wont to hear nor see what we were wont to see We are now left to gather up the Fragments of former enjoyments by the hand of a Sanctified memory One says O I shall still think well of Christ He shall be to me as the Apple tree alongst the trees of the Wood for the day was then I sat down under his shaddow and his fruit â—as sweet to my taste Cant. 2. 3. Another
Word Remember whereby they referr particulars to him who is able to do abundantly above all that they are able either to ask or think David sayeth remember me Ieremiah sayeth remember me Hezekiah and Nehemiah say remember me and Augustine sweetly rendereth Psal. 8. 4. ver Domine quid est homo nisi quia memor es ejus Lord what is man but that thou art mindful of him And happy he whose name is written in that Book of Remembrance that is before the Lord Mal. 3. 16. And when each man comes to be rewarded malicious opposers of reformation and profane corrupters of Religion and the Covenant of the priesthood may readily come to be remembred Chap 6 14 and 13. 29. 2. In his retreat he goes off with an eye to himself Remember me c. The Ruler who would make a honourable retreat and come fair off would look to 5 Things chiefly that concern himself 1. His conscience Can he say with Nehemiah chap. 5. 19. Remember me O my God for good according to all that I have done for this People and chap. 13. 14. Remember me O my God concerning this and wipe not out my good deeds and I have done for the house of my God and for the offices thereof Or with Hezekiah 2 King 20. 3. I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Or with Samuel 1 Sam. 12 3. I have walked before you from my Child-hood to this day behold here I am witness against me before the Lord and before his anointed whose ox have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any bribe to blind mine eyes therewith and I will restore it you Or if in any thing as a man he hath erred for that he must say to God with Nehemiah chap. 13 22. Remember me O my God and spare me according to the greatness of thy mercy A good conscience is a strong comforter but Gods sweet and tender mercies are the sinners last refuge and sure salvation and it is Bellarmines own Conclusion Tutius tamen est adherere Christs Justitiae And if so why should unhappy men so voluminously dispute against their own mercy Psal. 119. 77. Let thy tender mercys come unto me that I may live was the suit of the man according to Gods heart the pattern of Rulers And truely this Generation would be advised to amend their manners before they change their Religion lest under the gilded large net of Popery by the Doctrine of merits they be involved and held in the inextricable grin of desperation Or if indulgence and pardon in end must do it what ails them at Gods which is infinitly better than the Popes and incompareably surer beside that it is manifestly cheaper But for the Conscience of a Ruler who can say with Titus that darling of mankind Non extare ullum suum factum Paeniteneum excepto duntaxat uno 2. His soul The Soul and Conscience are of such affinity that he who destroyes the one cannot save the other And what doth it profit a man though he should gain the whole World and lose his own Soul Or what is the hope of the Hypocrite though he hath gained when God taketh away his soul The soul is the man and he hath got his prize who gets that for a Prey The end of our faith is the salvation of our souls Psal. 119. 175. Let my soul live and it shall praise thee was the rare and suit of that excellent Ruler And what a pitty is it to see a Ruler upon a retreat from the World and from the Body going off with such a amentable Dirgie as did Adrian the Emperour in Aelius Spartianus Animula vagula blandula Hospes comesque eorporis Quananc abibis in loca Pallidula rigida nudula Nee ut soles dabis â—ocos Or with such a hideous rage as Tiberius in Sueâ—onius like one speaking out of Hell Du me Deaeque ejus perdant quam quotidie perire sentio 3. His fame and memory a matter that highly concerneth the Ruler as in the last view shall be showen more fully â— His posterity natural or politick 5. His Works both which are expressed together in that Prayer of Moses the man of God Psal 90. 16 17. Let thy work appear unto thy servants and thy Glory unto their Children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it The good Ruler not like the Ostrich which God hath deprived of wisdom neither hath he imparted to her understanding that is hardned against her young ones as though they were not hers her labour is in vain without fear Iob 39. 16 17. This regard to the work of God and to the good of posterity made Moses record his Song Deut. 31 and 32. and moved him to bless the People chap. 33. This moved Ioshua to make a Covenant chap. 24 25. This begot in David such a desire to build house unto the Lord. This made Hezekiah weep bitterly that the begun Reformation was like to cease by his death This incited Paul that great Church Ruler so zealously to warn and guard thâ— believers against what should happen after his departure This made Moses and David before the death so carefully give charge to their successor concerning their duty This moveth all men naturally at their death to leave their Counsel and Blesing to their posterity And finally this induceth good Rulers in their time to establish good Ordinances by which being dead they may speak to posterity 3. Like Moses he makes his retreat with a respect to the recompence of reward Remember me O my God for good And that boâ— proposed in the promise 2 Sam. 23. 5. He hath made with mean everlasting Covenant ordered in all things and sure for this is all my Salvation and all my desire Or pledged in the testimony of a good Conscience 2 King 20. 3. Remember O Lord how I have walked before theâ— in truth and with a perfect heart and have done that which is right in thy sight He who can say with Iob My witness is in Heaven and my record on high may justly say with Isaiah my work is with the Lord and my reward with my God For surely there is an end and the expectation of the righteous shall not be cutt off Now by these last words of the Tirshatha the Ruler would be warned in time to think of his retreat how he may make it good with honour For whether slow footed Time which changeth not his pace for fair weather or foul for Summer or Winter advance at the ordinary rate of Journey or whether death take post or changes take wing and calamity come suddenly or whether all these hold the ordinary road with
youth there is no lot so ill but a well exercise Soul can make good of it 3dly From the hope â— an out-gate in the issue verses 31. 32. the Lord will not cast off for ever but though he can grief yet will he have compassion according â— the multitude of his mercies 4. From the Lords unwillingness to afflict verse 33. for he doth not afflict willingly nor grieve the Children of men 5. From the Lords Soveraignity verse 37 38 out of the mouth of the most high proceedeth not evil and good 6. From mens deserving justly the saddest things verse 39. wherfore doth a man complain for the punishmentâ— his sins and verses 35. 36. the Lord approvâ— no unjust dealing But true submission is not stupid idle heartless thing and if we suffer oâ— hearts wholly to be idle they will not fail like unemployed Souldiers to mutin and so find themselves both unhappy and unlawful Worlâ— therefore they must be diverted to that which good Take we then the 4th Use of present Dispensations to imploy our hearts with all and that is Seâ—â— examination verse 40. Let us search and try oâ— ways a pertinent and very necessary work for suâ—â— a time Amongst the many things we get leisuâ—â— now to think on let this be minded as none the least as the â—yning Pot for Silver and the Furnace for Gold so is affliction to a sinner a discovering and purging thing Affliction as I not before will cause men hear on the deafest side of their head it will open their ears to discipline it will cause them see things that before they would not see Let us then set in earnest to the Work of â—elf-examination while we have the advantage of â—uch a help The 5th Use of present Dispensations is Repentance in that same 40 verse and let us turn again to the Lord What ever by Self-examination is discovered to be amiss as hardly any man shall search himself faithfully but many such things will be â—ound with him let all that be amended for if â—ur scum be only discovered and go not out from â—s we shall be in hazard to be consumed in the Furnace Repentance well becomes a sinner at any â—ime but especially when God with rebukes is â—hastising man for iniquity and persuing sin with â— Rod And Gods hand will fiul be stretched out nor will his anger turn away till the People turn to him that â—nites them Isai 9 12 13. If we would freely turn to the Lord from all iniquity we needed neither fear the wrath of men nor be beholden to their kindness the Lord should then command deliverances for Iacob as it is said Psal. 44 4. and should cause the best of them be glad to go his Erands and serve at his Commands But our iniquities turn away and with hold good things from us Ier. 5. 25. O if once that sweet Word were going thorow the Land Hosea 6. 1. every one sending it to his neighbour and saying come and let us return unto the Lord. The 6th Use of present Dispensations is much Prayer verse 41. Let us lift up our heart with our hands to God in the Heavens and if the People of God set once to Prayer in good earnest it will be high time for their enemies to fear a mischief for sure the cloud of the Saints Prayers will break in a tempest upon their fatal heads The three last verses of the Chapter are dreadful to them Render unto them a recompence O Lord according to the Work of their hands give them sorrow of heart thy curse unto them persecute and destroy them in anger from under the Heavens of the Lord. And if the destitute People of God were mighty in Prayer wrestling with God weeping and making supplication to the Angel as Iacob did I could tell the Church of God good news that then the Lord would build up Zion and would appear in his Glory and thaâ— he would regard the Prayer of the destitute and noâ— despise their Prayer Psal. 102 16 17. For the Lord is even waiting his Peoples Call Isai 30. 18. 19 the Lord waiteth to be Gracious he will be very Gracious to thee at the voice of thy cry when he shall hear it he will answer thee And what will he give us he will give us our removed Teachers with the fulness of the blessing of the Gospel in a plentiful and powerful Dispensation of the Word Isai 30. 20 21. O then Let all that love Ierusalem Pray and let us wrestle together by Prayer and each Pray with another and for another and to anothers hand and let us all join hands and see who can give the kindest lift and go nearest to raise up the Tabernacle of David that is fallen that we bear not the shame that this breach is under our hand Now all these uses of afflicting Dispensations are as pertinent to the Cases of particular Persons whose heart knows its own grief and who know every one the plague of their own heart And by all the rest Prayer by the Holy Ghost is prescribed as a chief ingredient in all the cures of an afflicted case Jam. 5 13. Is any man afflicted let him Pray Prayer hath its famous witnesses in the Scriptures of the great things that it hath done neither wants it its witnesses in the breasts all the Saints One word of sincere Prayer will cause Devils and men and lusts and fears and cares all run and will burst the strongest bands One word of sincere Prayer from the end of the earth will at a call bring God to the Soul and with him light joy peace inlargment and Soul-solace But if any be so obstinate as the Jews were in the case of the Blind man that they will not believe famous well qualified witnesses who know what they speak and speak that which they have seen I say but of Prayer to them as the blind mans Parents said to those of him John 9 21 ask him he shall speak for himself Try but Prayer in earnest and I have no fear to be found a false witness for its own works shall praise it self best and then I shall be thought to have spoken within bounds And thus I have answered the questions proponed for instruction in the Observation of divine Dispensations all which may serve as I said to state a clear difference betwixt Athenian curiosity and a Christian inquiry into the works of God and his ways towards his People Having already prosecuted the Doctrine in a way as I hope not unuseful there remains the less to be said to it by way of Use distinctly in the usual way Only be it remembered that we observe the Lords Dispensations in manner aforesaid and for incouragment take but one place Psal. 107. 42 43. the righteous shall see it and rejoyce and all iniquity shall stop her mouth Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. And so much for the
Then they need consolations and then they come in season Prov. 30. 6. Wine should be given to those that are of heavy hearts When I said my foot slippeth thy mercy Lord held me up This was a mercy that came in good season 3. Their fitness As then they most need consolations so then are they fittest to receive and intertain them The Lord will not have his Consolations to run by and be spilt by pouring them out into full vessels But Blessed are they that hunger and thirst for they shall be filled I spoke before upon the second part of the Text how afflictions fits for consolations and that therefore God sometimes brings his people into the Wilderness that thus he may fit them Most sweet are the Consolations wherewith the Lord trysts his people in their afflictions 1. He draws forth to them the bowels of â—ost tender compassions In all their affliction he is afflicted Isa. 63. 9. Jer. 31. 20. Since I spoke against him I do earnestly remember him still therefore my bowels are troubled for him Zach. 2. 8. He that toucheth you toucheth the apple of his eye It is a very acceptable consolation to an afflicted person to mourn with them and to be touched with their condition And the Lord cryes alas at every touch of affliction that comes upon people Nor need they fear he shall forget them For whatever is a mans pain it will not fail to put him in mind 2. He ownes them and takes notice of them when others sight them and care not for them Psal. 31. 7. He knows their Soul in Adversities Psal. 142. 4 5. I looked on my right hand and beheld but there was no man that would know me refuge failed me No man cared for my Soul I cryed unto thee O Lord I said thou art my refuge and my portion in the land of the living Jer 30. 16 17. and forward The Lord promises with great Mercies to owne his Church because in the 17 verse They called her an out-cast saying this is Zion whom no man seeketh after Lament 1. 12. It was nothing to those that passed by to see all that she suffered But her desire is frequently throughout the Chapter Behold O Lord for I am in distress Yea and he will behold For his eyes behold the things that are equal Act. 7. 34. I have seen I have seen the affliction of my people which is in â—gypt and I have heard their groaning This is a time wherein there be few to Resent the wrongs done to the Church of God and his Saints and Servants and fewer there be to right them And therefore that Prayer is good Psal. 17. 2. Let my Sentence come forth from thy presence Let thine eyes behold the things that are equal And the Saints may have justice for the asking For he Beholds mischief and spight to requite it with his hand Ps. 10. 14. 3. He vouchsafes them a more special presence Ps 91. 15. I will be with him in trouble Psal. 23. 4. In the valley of the Shaddow of death thou art with me Isai. 43. 2. When thou passest through the Waters I will be with thee c. The Lord is ever near to those that fear him but in affliction he goes very near them They have alwayes his special presence Ps. 140 13. The upright shall dwell in thy presence But in trouble they have a more special presence His presence is either a secret supporting presence whereby his people are held up they know not how For many a time when the Saints look back upon those times wherein they said their strength and their hope is perished from the Lord and see the way that they have come they wonder how they have win through But God was with them whilst they knew it not Or else his presence is a manifest comforting presence and that the Scripture calls his visiting of his people 4. Then the Lord vouchsafes his afflicted people many a kind visit And in those visits 1. He salutes his people with Peace He will speak Peace unto his people and to his Saints in the world ye shall have trouble sayes he but in me ye shall have Peace 2. He gives a hearing to all his peoples Confessions Complaints and Petitions Lord thou hast heard the desire of the humble 3. He speaks his mind to his people both concerning their Duty and the issue of their lot The times of the Lords visits to his afflicted people are the times wherein he communicates most of his secrets to those that fear him The Soul that goes through manyfest afflictions is ordinarily the wisest and most experienced Soul Heman the Ezrahit who was so sore afflicted even from his youth was one of the wisest men in his time Speculation speaks of cases like a Geographer Experience speaks like a Traveller That sayes that which our ears have heard this sayes that which our eyes have seen declare we unto you 4. In his Visits he gives his people tokens for good He comes never empty-handed to them But gives them such things whereof they may say in their straits when he seems to have forgotten them Lord whose are these 5. And further as the original hath the words of the Text he speaks to his peoples heart He satisfies them concerning his Dispensations and convinceth them of the equity and kindness of his dealing with them He gives them such rational accounts of his dispensations as makes them say he hath taken the best way with them and makes them sing thou hast dealt well with thy Servants Ps. 119. 65. And by convincing them that good is the Word of the Lord Isai. 39. 8. He makes them say from their Heart that if variety of lots were in their offer they would choose the present O but that speaks well I will speak to her heart I will even speak as she would have me Thus he comforts by his kind visits 5. He comforts his people in affliction by being all things to them and doing all things for them Thus we find the Saints in their afflictions making applications to God with Titles suted to their condition And it is God faith the Psalmist that doth all things for me He is the Shepherd of Israel If they be scattered he gathers them if they go astray he leads them if they want he feeds them and makes them Lie in green Pastures by the still waters If they be in hazard He is their refuge Are they sad He is the Health of their countenance Are they weak or weary He is their strength and with him is everlasting strength Are they sinners and guilty He is the God of their Righteousness Is Law intended against them He pleads their cause and stands at their right hand Is the judge an unfriend to them He is their judge and their Sentence cometh forth from his presence Do Kings or others command them to be Afflicted Fined Beaten Imprisoned Confined Banished Then Psal 44. 4. Thou art my King O God command deliverances for Jacob Have they no Friends nor any to do for them He that is the kind Lord can cause men shew them the kindness of the Lord That which the Scripture calleth the kindness of the Lord. 1 Sam. 20. 14. hath as much in it as may shew us that the Lord makes men Instruments at his pleasure to shew kindness and do a good Office to his people And when the Saints and Servants of God come to count kindness I hope there will be found more of the kindness of the Lord than of men in Courtesies that are done them I am so little a Patron of unthankfulness That I shall thank him kindly and pray as our Scots Proverb is The Lord reward him that doth me good whether with his will or against it But truly when from men I meet with less kindness where I might have expected more and more where I might have expected less The Meditation of this Scripture expression To shew the kindness of the Lord hath taught me the more earnestly to ask mercies of my God and to leave the expressing and dispensing of it to himself by Means and Instruments of his own choosing He can make a Babylonian Enemy to 〈…〉 his own Servant Ieremiah well 6. To add no more for that hath all The Lord comforteth his afflicted People by Christ â—esus 2 Cor. 1. 5 This is the Saints unchangeable Consolation in all changes of Dispensations and truly our Consolations will come to a poor account if Christ be not the sum of them all in all Cases and Conditions Christless comforts will leave us comfortless Christians The Use of this point shall be for strong Consolation to the Saints in their greatest afflictions The Lord hath laid it straitly upon us to comfort his People in their afflictions Isai. 40. 1. 2. and here he takes it upon himself to be their Comforter He hath given this Name and O shee to his Holy Spirit The Comforter and shall not the afflicted People of God with these words be comforted and comfort one another But according to the rule of Scripture Comforts and Duties must be matched together Nor must we expect in the event a Separation of those things that God hath joyned in the intimation Wherefore if we would have much of the Lords heart Let us give him much of ouâ—s If we would have him comfortable to us we must be kind to him If we would have him speak comfortably to us we must give our consent to him If we would have him speak to our Heart we must be to his Heart for so the Text runneth Therefore behold I will allure her I will bring her into the Wilderness and I will speak comfortably unto her Now to the God of all Consolation Father Son and Holy Ghost be â—ll 〈◊〉 and Dominion and Praise for ever and ever Amen Written in the Wilderness 1665 FINIS See Grenhams directions for reading the Scriptures See the fulfilling of the Scriptures Remark how the Plague followed in London the next year 1660.
iniquities and the Rods of men that is such corrections as men use upon misdemeaning Children I find this true of publik Affliction of a whole Church or Nation 4 It is clear that the Lords Rods whether publick or personal upon his sinful People â—ow from love in the fountain are mixed with â—ove in their course and run forth into love in the â—ssue If this seem strange to any let him remember that he who spareth his Rod hateth his Child â—ut he that chasteneth him betimes delivereth his â—oul Gods thoughts concerning his People are thoughts of peace and not of evil to give them an expected end Jer. 29. 11. And in the midst of wrath he will remember mercy Habbac 3. 2. Gods love to his People is very consistent with anger though that be even servent to the Degree of wrath but not with hatred and hatred not anger is lov 's opposite an angry love is ofttimes most profitable Heb. 12. 10. Let none therefore be so weak and Child-witted as to eonclude I am sharply scourged and sore smitten for my folly herefore my Father hath cast me off and cares not for me And yet we find Affliction that makth a wise man mad raising such apprehensions oftâ—â—s in the wise heart of strong David I do not here speak how the Lord causeth his People to pass under the rod and bringeth them within the bond of the Covenant Ezek. 20 37. and how he chooses them in the furnace of Affliction Isai 48. 10. and that was an Affliction for sin and sadly deserved Rod And yet the Lord when he would pick out a piece of the finest mettal goes neither to Coffer nor Cup-board where the glistering of Peace and posterity dazle the eyes of undescreet behold ers but he goes to the smoak and Soot of the furnace and there he pitcheth upon the rareâ— Saints of the last refine The Lord goeth down to the Land of Affliction and to the house of Bondage to visit his People and there he falls in love with them there he wooes them and there he wedds them in their mourning Garments For the get not the oil of joy nor the Garment of Praise till the second day of the Marriage and then theâ— rise from the Dust and shine their light cometh and the Glory of the Lord ariseth upon them See Isai 48. 10. cited Hos. 2 14. and foreward Isai 61. 3. and 60. 1. In fine the Scripture is full oâ— rare and satisfactory Expressions of Gods love to his People even under sufferings which their own wickedness hath procured whereof it will apper tain to speak more particularly in the sequel of ouâ— ensuing Discourse 5thly It is clear from Scripture that there is difference to be put betwixt sin procuring and bringing on Sufferings and bitter Afflictions and sin discovered in and by suffering Let God caâ— a Holy Iob in the furnace and it will discover scum that will cause him say My Transgressions are infinit And yet the Lord himself sustains Iob's Plea that it was not for sin that he was pursuing him 6. It is clear that there is a great difference often times betwixt the Righteousness of God and the Righteousness of Men Afflicting his People as we see frequently in David's Cases Yea I find an excellent rare comfortable Dispensation of God to his People that he will sometimes scourge them with the Golden Rod of Martyrdom and correct their faults in an Honourable way and chastile them soundly and yet never let the World know what is betwixt him and them The Lord loves not to proclaim and blaze the bemoaned faults of his People nor to make them Odious to the World which hath a bad enough Opinion of them alwayes But if I must correct my Child saith he I will stay till the World and he fall out in some point of Conscience in Faith or manners wherefore he must suffer and then in my Gracious Wisdom I will shew a rare Conjunction or meeting of these three Planets in one house 1. The correction of my Child 2. His Glory and 3. His acceptable Duty and I will let him earn a reward of thanks and Glory in that very suffering wherein I shall visit his iniquities and he shall give Testimony for me God can go many Earauds at once and sold up many Projects in one piece of Providence the Lord will finish the whole work and cut it short in Righteousness because a short work will the Lord make upon the earth Rom. 9. 28. The Lord is good at dispatches If the Question be then whether God will ever Honour a Man with whom he hath a Controversie to suffer for Righteousness I Answer Yes and I confess I should hardly have been of that Judgment if I had not found clear Divine truth going before me in it comparing the whole tenor of the 38 Psalm with the 20. verse thereof where at once the Psalmist is suffering from men for that which is good and from God for his foolishness and iniquity Verses 4 5 and 18. Here it is fit to remember Luther's seasonable warning that when David in his Prayers speaketh of his Righteousness we would refer it to its true correlative to wit towards men his enemies he was Righteous but towards God that is his Language Be merciful to me O God be merciful to me in the multitude of thy tender mercies blot out my iniquities Psal. 51. The accuser of Gods Children will be ready to carry ill reports betwixt him and them and to keep up an ill understanding betwixt them if he can and in times of suffering for their Duty he will not be idle he will tell them a thousand Stories of their own sins to weaken their hands and cause them believe that God will never accept service of them but that they shall come foul off with all their fair Essayes Ye have heard of Gods Gracious Wisdom and now these are the Devil 's malicious wyles but a Syllogism or Argument framed of one premise of Gods and another of the Devil 's will never infer a Conclusion of Faith and that can claime â—iducial assent Wherefore in such a mixed case which I desire may be remembred to be every caseable let a man freely declare his iniquity 〈◊〉 God and be sorry for his sin Psal 38. 18. Let him repent and mean himself to God who as I have said loves to keep his People's Counsel and to keep their faults sub sigillo confessionis and under the rose that is he will be to them a good Secretary but â—â—t them cleave to that which is good and incourage themselves in a good matter and beware of failing in present Duty in a discourageing sense of former iniquities for one fault will never â—end another and yet that is even the best method that Satan useth to offer in such cases But the Lord that hath chosen Ierusalem rebuke him for troubling his poor afflicted People who are as â—rands plukt out of the fire I have
insisted upon his case because of it self it is a weighty deserving one and I have not seen any who hath directly spoken to it but one who dispatcheth it to good purpose in a word It is worthy Mr. Scuder in his Christians daily walk this book was by famous Mr. Alexander Henderson recommended and gifted as a vade mecum or pocket piece to his â—riend at that time a young Gentlman going into â—rance where page 263 he speaketh thus You will say if you did bear Afflictions for Christ then you could think and expect well of it but you oftimes suffer Affliction justly for your sin I Answer saith he for he had been speaking of that Scripture 2 Cor. 4. 17 18 though this place principally point at Martyrdom and suffering for Christs cause yet it is all one in your case if you will bear Afflictions patiently for his sake A man may suffer Afflictions for Christ two ways First when he suffereth for his Religion and for his cause 2dly when a man suffereth any thing that God layeth on him quietly and for Christs will and commands sake This Latter is more general than the former and the former must be comprehended in this Latter els the former suffering for Christs cause if it be not in love and obedience for Christs sake out of Conscience to fulfil his will is nothing whereas he that endureth patiently endures Affliction for Christ though he never be put to it to suffer for profession of Christ and iâ— such an one were put to it he would readily suffer for Christs cause and such Afflictions as these thus patiently endured work also this excellent weight of Glory as well as the other By these and the like reasonings of faith you may world your Souls to patience as David and others have done by casting Anchor on God and on his word fixing their stay and hope in God Let the issue of your reasoning be this I will wait on God and yet for all matter of disquietment will praise him who is the health of my countenance and my God Thus Mr. Scudder and truely none could have spoken more nor to better purpose in so few words And thus have I spoken to Scripture examples of cases Parralleling the weightiest of cases incident to any man now living Only be it remembered that cases are as faces many agree in some things some in many things none in all things There is in every mans case something peculiar aggravating it beyond that of another man and as the Heart knows its own grief every man knows best the plague of his own Heart but he knows not at least feels not his Neighbours sores Hence every one judgeth his own case worst of all it may be the best is bad enough and yet the worstis not so bad but it may be better In the second place for Vindication of the Scriptures from the foresaid disheartning prejudices I shall lay down this very self-ground whereupon the querulous Soul doth walk though with a halting foot That those Cases are hopeful and cureable that are paralleled and practicable in Scripture that is to say That such whereof the Scripture gives account have been either hopeful and curable or actually have been cured and helped And thus I reason è converso or by exchange That case is hopeful and curable which is paralleled and practicable But such is thy case it hath a match in Scripture and therefore curable That is Paralleled and hath a match in Scripture I prove thus A case concluded hopeless hath a match in Scripture But such is thy case thou concludes it hopeless And therefore it hath a match in Scripture That a case concluded hopeless hath a match in Scripture it is clear in that the Lord finds fault with those in Ieremiah that said their was no hope and assures them there is hope if they will return and repent It is clear likewise from the Churches case in Isaiah who said her judgment was passed over of the Lord and for that is taxed that she spoke unreasonably Likewise from David's case in the Psalms that said He was cut off from God's presence and yet he found heart to look again to God and to cry to him and was heard notwithstanding his former peremptoriness Likewise from the case of the Church or Ieremiah for the Church in the Lamentations who with one breath said My hope and my strength is perished from the Lord and at the next breath could say This I call to mind therefore have I hope And thereupon hath left a general experimental instruction to all others That it is good that a man should both hope and quietly wait for the salvation of the Lord Lament 3. 26. But in the third place The Soul affected is to be advertised and put in mind that it is an error and weakness to think that matchless and unparalleled cases are therefore hopless and uncureable For it is to be considered that Scripture instances and examples of parallel matching cases are neither the only nor compleat nor principal ground of curing and resolving cases For some cases were the first of their kind and so could have no precedent nor yet practicable example And yet in that case according to this crazie principle That no unparalleled Case is curable the very fixed examples and choice copies of curable cases should themselves have remained uncurable as having no precedent nor example but the only square and compleat ground of curing all cases is the whole Scripture whereof examples are but a small part and that too but as the illuminating colours and not the substantial lineaments thereof For exempla illustrant examples do but enlighten things and all that an example can do is to show that such a case is practicable and potentially curable But it doth not it cannot actually cure it Wherefore the principal yea proper ground of resolving and curing all cases are the universal fundamental truths of the Gospel the knowledge of God and Christ and of God in Christ according to the Gospel whereof the Covenant of Grace is the sum and text and this David knew right well 2 Sam. 23. 5. This Covenant will mend all the holes of the believers house and compleatly fit every case he can be in Till the foundations be destroyed it is never time to ask what can the Righteous do Psal. 11. 3. But so long as there is a God in Heaven that doth wonders so long as Christ is all and in all and â—o long as Gods Covenant with his Saints endures which shall be while Sun and Moon endure and longer too For his Covenant shall live to lay its hands upon those two shining Eyes of this corruptible World that is passing and posting off daily and which now like the first Covenant Heb. 8. 13. decaying and waxing old is ready to evanish and die So long I say as these foundations stand sure the righteous in every case may still know what to do For upon these
proceed saith the Prophet from evil to worse Jer. 9 3. And evil men and seducers saith the Apostle proceed and wax worse and worse deceiving and being deceived 2 Timoth. 3. 13. I hid me and was wroth saith the Lord Isai. 57 17. And he went on frowardly in the way of his heart And what shall the end be and where will they stand if the Lord say not that also which followes in the 18. verse I have seen his wayes and I will heal him Prelacy will breed Popery to which it naturally inclines Profanness will make a straight path to Atheism and Barbarity Ignorance will nourish superstition Formality Indifferency Loosness Lightness and Luxuriancy of wanton-witted Preachers especially but God be thanked their skill is not so good as their will nor their wit so great as their wantoness and they are like evil favoured old Whores out of case to do worse and therefore they must entertain their paramours with painting for beauty and complement for courtesie will foster Heresy Ceremonies straight way will learn to say Mass and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord help it But the other sort of Children that are the Children of the Whore yet not of her Whoredoms but of her Marriage bed are these whose Faith is the off-spring of that first Faith of the Apostat Church and that unspoted chaste Religion which she professed before she forsook her first Faith and brake her Covenant of Marriage and who owne their righteous Father whom their Whorish Mother hath dishonoured and forsaken and who with grief and shame make mention of the lewdness of their Mother who mourn for her back-slidings and plead as here in the 2d verse they are commanded for the honour and right of their Father With these it shall not fare worse for their Mothers cause for they are fellow sufferers of reproach with their Father and they bear his name nor will he deny his interest in them they are Ammi nor yet will he refuse them Fatherly kindness and Duty they are Ruhamah to him And though their base Mother by Adulterating her Faith doth forfeit her dowry of the priviledges of a true Church yet their Righteous Father will find himself obliged by their Mothers Marriage Covenant and contract to give them the Inheritance of lawfully begotten Children and they shall be kept and brought up in his House when she shall be sent off to call her Lovers Baali with her Adulterous Brats at her foot who cry Father to Balaam If I might insist this consideration would clear the case well betwixt us and the Popish Church But to speak to a purpose nearer us If our Mother will Debord let us tell her of it and plead with her If that cannot help it let us be sorry for it But let us not in any thing be partakers with her Adulteries lest we be thought Bastards Let us owne our Father and Study to be like him even to be living Pictures of his Divine Nature that so it may be out of all question that we are his own lawfully begotten Children when we Bear his Name upon our Foreheads Rev. 22. 4. and that is Holiness to the Lord Zach. 14. 20. Now these are they even these who study sound Faith and sincere Holiness that go the World as it will and let Gods Dispensations and their own apprehensions say what they will shall never be forsaken nor cast off of God Psal 9. 10. Thou Lord hast not forsaken them that seek thee Psal. 37. 25. David in his old Age who had seen many things in his time Yet never had he seen the Righteous forsaken Joh. 6. 37. Him that cometh to me sayes Christ I will in no wise cast out Heb. 13. 5. the Lord hath said I will never leave thee nor forsake thee II. The Second grand Scripture Truth that is confirmed so solemnly in the context of this Scripture is That all the wayes of the Lord to his People are mercy and truth Psal. 25. 0. We see in the former part of this Chapter in the 8th verse so long as she obeys and serves God what kindness he shews her he lets her want for nothing And though 〈◊〉 most shamefully playes the wanton under all â—â—at Mercy yet long he forbears her and is still â—â—ving her till she begins insolently to reflect upâ—â— the Lord and to speak more kindly of her â—overs than of him Then the Lord as one that cannot endure to be so far disparaged as to have said that there is any Service or Fellowship so â—ood as his finds it now time that she be taught â—â—at she can no where do so well as with her own â—â—st Husband And this she must learn in the Wilderness where he remembers mercy in the midst of â—rath and as it were forgets what he had even â—ow been saying and from threatning falls a comforting and alluring of her and there intertains â—â—r with the most convincing expressions of Love â—â—d Respects And we may mark especially in â—â—e Text proposed how the Lord loves not to tell â—â—s people ill News and that he desires in a â—anner to tyne his threatnings in the telling if â—â— could be for his Peoples good or at least to â—ll them so cannily and convey them so artificialâ—â— and as it were insensibly and by the by and withall to drop them out so sparingly as that they may neither hinder nor hide his great design â—â— love and alluring Mercy I will allure her and â—â—ing her into the Wilderness and speak comfortably â—nto her And when the Lord hath gained his great â—esign and hath once won the Heart of her then followes mercy upon mercy and promise upon promise to the end of the Chapter where he deâ—ares that he will betroath her unto himself for ever in Faithfulness and that there shall be â—â— thing but inviolable kindness betwixt them in â—â— time coming The Lords Threatnings Froâ—â— and Chastening Rods are all necessary Mercy advancing the great Mercy of God's People in â—â— nearer Injoyment of himself And that which â—â— its own nature and at sometime is mercy at â—nother time to such a person were no mercy or cruel Mercy such as are the tender Mercies of â—â— wicked But God will not shew wicked mâ—n Mercies cruel Mercies to his People I compare the mercy of God to his People in all â—â— wayes to a white threed in a Web 〈◊〉 ing through many dark colours A child or â—â— that knows no better will readily think at eveâ— disappearing of the white that there is no whâ—â— there But when they look to the inner-side thâ—â— find the white appearing there that was interrupâ—â— and lost as they thought on the other side Evâ—â— so the mercy of the Lord which indureth â—â— ever to his People runneth uninteruptedly alonâ—â— all his dispensations to them and if they pointâ— any black part of the web and ask whereâ—â— your white threed now if they pitch upon aâ—â— sad dispensation of Providence and ask what
mercy is here I will bid them look to the inner-siâ—â— for we must not judge by appearance but we mâ—â— judge righteous Iudgment There is a disappeariâ—â— white threed of mercy on the innerside of all blackest and most afflicting lots of Saints and â—â— any have not the faith to believe this in an hâ—â— and power of darkness yet I shall wish them â—â— patience to wait till they see the white threed â—yth again in its own place and till they find undenyable mercy that will not suffer it self to be mistaken tryst them upon the borders of that dark valley for mercy follows them all the days of their life Psal. 23. 6. and sometimes it will compass them round about Psal. 32 10. In a word all the very outfallings that are betwixt God and his People they are amantium irae that is but amoris redintegratio â—overs cast out and agree again and they cast not out but that they may agree again and so are God and his People mercy shall conclude all that passes betwixt them and that mercy is joyned with truth for God hath said it and he was never yet worse than his word to any but to many very oft much better You see here which confirms the point not a little what a wilde â—iece she is to whom the Lord does all this neither minding God nor his Covenant nor Commandments but courting her lovers and following her lightness and yet the Lord pursues her â—ight and litle worth as she is courts her and invites her to come home All this is strange and yet all this is but like God that the Holy One of Israel should thus like the Adullamite Judah 's friend Gen. 38. go to seek a Harlot by the way side But consider 1. That when the Lord Married her he knew all the faults that followed her and â—ook her with them all If God had not known before what she would prove it might be strange that thus he suits her but if there be any thing to be admired here it is his first love to her whom he knew to be such an one But 2dly consider where will the Lord do better Where is there any in the World that without his own undertaking would serve him otherwayes And therefore till the Lord find a better match he thinks and with all reason even as good hold him at his first choise Especially since 3. He knows of a way how to gain her And 4. sees her already rewing her courses and saying that she will return to her first husband And by all this 5. he will let it be seen that he is not so unstable and light as she is She could find in her heart to entertain others in his place and surely she was not ill to please that could take an Idol in his rooms but yet he will make it manifest to all the World that he is God and changes not and therefore he will mantain his old kindness to her and will remember the love of her espousals and the kindness of her youth For 6. Foolish as she was he had gotten more love of her in former times than he had gotten of all the World besides And thus the very case stands betwixt God and his deboarding Children and backsliding People unto this day III The third great Scripture truth that is here solemnly confirmed is this That Gods way will his People is not the manner of men 2 Sam. 7 19 Hosea 6 7. They like men transgress the Covenant and Chap. 11. 9. He like God and like himself and there is none like unto him for if any were like him he were not himself will not exeâ— cut the fierceness of his anger nor return to destroy them because he is God and not man Jer. 3 1. Theâ— say if a man put away his wife and she go from him and become anothermans Shall be return unto her again â—â—all not that land be greatly polluted but thou hast â—ayed the Harlot with many lovers yet return again â—nto me saith the Lord. Now that Gods way with â—is People is not the manner of men warrands them to expect from him things not ordinary â—or it was the greatness of his extraordinary kindness to David that made him say so of God yea â—â— warrands them to expect above expectation Isai. â—4 3. Thou didst terrible things that we looked not â—â—r Yea more it even warrands them to expect above admiration Zech. 8. 6. If it be marvelous â—â— the eyes of the remnant of this People in these dayes should it also be marvelous in my eyes saith the Lord of Hosts And the Ground of all is Isai. 55 9. Because as the Heavens are higher than the earth so are â—â—e Lords ways higher than our ways and his thoughts than our thoughts This is solemnly confirmed in â—he Text proposed where we have such a stupendious strange inference a Therefore that considering what hath been last said all the World cannot â—ell Wherefore a Therefore that if it had been left â—o all the World to supply what follows it considering what hath immediatly gone before I doubt it could have entered into any created heart to have once guessed it She went after her lovers and forgot me saith the Lord and therefore I will allure here and comfort her To this Therefore is well subjoined Behold which observation teacheth Admiration of what we cannot reach to satisfaction Only from all this let us consider whether the great sin of limiting God be not too ordinary and too litle abhorred an evil amongst us We frame to our fancy a litle modest God forsooth that must not take too much upon him and by those fancies we model our Prayers and returnes and pardons of sin and accounts of Providences and events of dispensations and all things And if that be not to have another God before the true God I have not read my Bible right nor do I understand the first Commandment But now after that I have wandered so long before though I hope not beside the purpose I am yet but entering the Wilderness SERMON Hosea 2 14 Therefore behold I will allure her and bring her into the Wilderness and speak Comfortably unto her A Wilderness is a land of darkness Ier. 2 31. and whilst I but look into the Wilderness I am surrounded with the darkness of a mysterious transition in the particle Therefore But when I begin to enter and while my foot standeth even upon the borders of darkness I see a light shining out of darkness Psal. 119. 130. the enterance of thy words giveth light it giveth understanding unto the simple This lights me over the border where being come I hear a voice which bids me Behold and beholding I see a strange Wherefore of this strange Therefore and it is this that by any means the Lord must have his Peopl's heart and be sole owner of their love without a Rival or partaker In the close of the former verse she forgot mâ— saith the
Lord that I cannot suffer and therefore will allure her Behold I will allure her She forgot me and could not tell wherefor except it was for my indulgence and that I spilt her with too much kindness as it is written for my love they are my enemies And I will pursue her love and follow her for her heart I will allure her and I will tell her wherefore not Not for your sakes do I this saith the Lord God be it known unto you Be ashamed and be confounded for your own wayes O house of Israel Ezek. 36 32. But I will not tell her wherefore but so it must be therefore I will allure her and if my former kindness and indulgence was a fault for the Prosperity of fools destroyes them Prov. 1. 32. that shall be mended I will bring her into the Wilderness For she is so wild that I must tyne her before I win her I must kill her before I make her alive I must loose her before I find her I must cast her down before I comfort her And therefore I will bring her into the Wilderness and I will speak comfortably unto her All this we are willed to Behold Therefore Behold c. In the words then we have these four things distinctly so be considered 1. The Note of observation Behold 2 The intimation of the Churches condition I will bring her into the Wilderness 3. The Lords great design upon his Church in this and all his Dispensations to her I will allure her which rules all the vicissitudes of her divers Lots as means depending in a due Subordination upon this high end whereinto they are â—ll to be resolved as into the last cause and reason This great design of God upon his People is as the Principles and fundamental propositions of Sciences which prove all particular conclusions whilst themselves only remain unproven by infeâ—ence as being received by evidence of all that â—re but acquaint with the terms For if it be asked wherefore God will afflict his Church and bring her into the Wilderness The answer is because he will allure her And wherefore will he comfort her Because he will allure her He must have her heart as I said before But if it be asked and wherefore will he allure her What sees he in her That thus he should Court her for her Kind ness That must answer it self that is the therefore that hath no wherefore but. Even so Lord for so it pleases thee 4. I shall consider the juncture and coincidency of her Afflictions and his Consolations I will bring her into the Wilderness and speak comfortably unto her Therefore behold FRom the first thing then the Note of Observation we have this Doctrine That it is our Duty and a weighty one well to consider the Lords wayes with his People and his Works towards them Therefore behold c. When God bids us behold it is sure we shall have something worthy of the seeing Now that this is a concerning Duty seriously to observe the Lords works and wayes towards his People is confirmed By these three things from the Scripture The 1. is Scripture Commands to this purpose such as the many Beholds that the Lord either prefixes or annexes to his works whereof we have one in this place and Psal. 37. 37. We are commanded to mark and behold the end both of the upright and of the transgressours And to the head of commands because I love not to multiply things without great necessity I refer all these things that are proper pertinents and pendicles of a command 1. Exhortations such as Ier. 2. 31. O generation see ye the word of the Lord. 2. complaints and expostulations such as Isai 26. 11. Lord when thy hand is lifted up they will not see 3. Promises such as Hosea 6. 3. Then shall ye know if ye follow on to know the Lord c. 4. Threatnings such as Psal. 28. 5. because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up with Psal. 50. 22. Consider this ye that forget God lest I tear you in pieces and there be none to deliver 5. Commendations such as Psal. 107 43. whoso is wise and will observe these things c Hosea 14. 9. And he that was a wise man and a great observer tells us Eccles. 2 14. that the wise mans eyes are in his head 6. We have also Discommendations and Exprobrations wherewith the Lord upbraids such as observe not his works and ways Isai 42. 18. they are deaf and blind that will not see yea Ieremy 4 22. calls them Sottish and the Psalmists call them Bruits Psal 92 6. So then by the command of God which is the undoubted determiner of Duty it is a necessary concerning duty to observe the Lords works and ways towards his People The 2d thing that confirmes the point is this That the Works of God are wrought before his People for that very end that they may observe them and he makes his ways known to men that all men may observe him take but one pregnant place for this Isai 41 20. That they may see and know and consider and understand together that the hand of the Lord hath done this and the Holy one of Israel hath created it The Holy one of Israel is no Hypocrite and yet he doth all his works to be seen of men The third thing that confirmes the point is the usefulness of the works of God There is never a work of God but it hath some excellent instruction to men that will observe them every work hath a word in its mouth There is something of use in every one God speaks no idle words every word of God is pure yea his words are like Silver tryed in the furnace seven times there is no dross nor refuse in the Bible the light of Israel and his Holy One works no unfruitful works like the works of darkness Gods works of Providence are an inlargement and continuation of his first piece of Creation and if the first edition of his works was all very good perfect and unreproveable how excellent to all admiration must the last edition be after so many But who is wise to understand these things and prudent to know them who hath these two useful volumes of the word and works of God bound in one and so makes joynt use of them in their dayly reading But howbeit many are unlearned and to many the book be sealed yet there are rare things in the book So then since the works of God are so useful it concerns us to observe them as things tending even as also they are intended to our great advantage And upon this very useful consideration we will find our selves obliged to observe seriously the Lords works and ways to his People except we can answer that question wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart
says O â—ut I love the house of God well And O when shall I come and appear there before God! for the â—ay was when I saw the Lords Glory and his power in â—â— sanctuary Psal. 63 2. And O when shall I see â—e like again O how shall that be Then make â—e of thy Memory and remember that David â—â—m the Wilderness returned and dwelt in the â—use of the Lord all the days of his life Remember likewise Isai 64. 3. that God did for his People terrible things which they looked not for â—he came down and the mountains flowed down at his presence and this they build their hope upon in their present case Conclude thou then with David 2 Sam. 15 25. That if thou hast found favour in the eyes of the Lord he will bring thee again and shew the both his Ark and his Habitation This Scripture hath long lodged in my thoughts and while minâ— own heart like Sarah behind the Tent door laught and says shall these things be In reproach â—â— scornful unbelief I thus both use and please to reason Those who find favour in the eyes of the Lord he will bring them again and shew them both his Ark and his Habitation to wit the Sanctuary But the many wandering Saints and out-cast Ministers and People of these Nations find favour in the eyes of the Lord Therefore they shall be brought back to see the Ark of the Lord and his Habitation Let unbelief answer the first proposition Leâ— even their enemies answer the second and theâ—â— who shall deny the Conclusion 7. We would observe the Works of God and his Dispensations with Use the useful Observe is the good Observer of divine Dispensations anâ— this is that which before in Scripture phrase wâ—â— called a harkening to the Lords Voice in his Dispensations and a discerning of their Tune There no Work of God but it hath a Voice and it hath a Use and the Works of God are of so universal â—â— that hardly is their any truth in the Word of God but we are taught it by some Work of God It â—t pertinent nor take I pleasure here to enlarge general of the proper uses of the several â—orks of God But having above supposed as â—e truth is that to any who hath an ear to discern The voice of present dispensations to the â—hurch in these Nations is beyond all dispute a â—urnful one I shall therefore shortly hint at the â—oper uses of such Mournful Dispensations and shall direct them all from the third chapter of the Lmentations The first Use of present Dispensations is for Lamentation Verses 48 49 51. Mine eye â—ine eye mine eye mine eye runneth down with â—vers of Waters Mine eye trickleth down and â—â—seth not without any intermission mine eye affectâ—â— mine heart O Call all that are skilful to Mourn and let them raise up a Lamentation But â—hough neither our Eyes weep nor our Voice Laâ—ent yet even our Condition it self doth weep and Mourn to God Jer. 12. 10 11. Many Pastors have destroyed my vtneyard they have troden my portion unâ—â—r foot they have made my pleasant portion a desolate Wilderness they have made it desolate and being desoâ—â—e it Mourneth unto me the whole land is made deâ—â—ate and no man layeth it to heart Come then and â—â—t up a Lamentation together all that are sorrowful for the Solemn Assemblies Lament smitten â—epherds Lament scattered flocks Lament hungry and thristy Souls Lament desolate Congregations Lament poor doubting disconsolate Christians Lament closed Churches Lament empty â—â—ulpits Lament silent Sabbaths turn your joy into Mourning O our blessed Communion-time Lament Cities Lament Burrows Lament ye dâ— Villages and my soul shall Mourn in secret places cause the Lords flock is carryed away Jer. 13. 17. say it is a Lamentation and shall be for a Lamentation We never saw the like since Popish â—â—terdictions so many Glorious lights obscured these Nations And if an enemy had done thâ— then might we have born it if Pope if Turk Pagan But thou O a friend a Protestant Prince of the Covenant What thing shall I taâ—â— to Witness for this But because the Apostle bids us Mourn as those thâ— have hope The 2d Use of present Dispensations shâ— be to Hope verse 21. This I recal to my mâ—â— therefore have I hope verse 24. in him will I hope verse 26. it is good that a man should both hopâ— and quietly wait for the salvation of the Lord Isai 8. 17. I will wait upon the Lord that hides his face from the house of Jacob and I will looâ— for him It is wonderful to see how contrarâ— conclusions Faith and Unbelief will draw from the same premisses The Lord is wroth and hides hâ—â— face then say believing Isai and Jeremy we wiâ—â— hope in him and wait for him yea but set unbelieving Joram to it and he will tell you shortly why should I wait any longer for him 2 Kings 〈◊〉 32. And if he must know why Jeremy Lament 3. 26. can tell him it is good and if he ask what good is in it Isai will tell him more particularly Chap. 30. 18. The Lord is a God of iudgment 〈◊〉 blessed are all they that wait for him Psal. 52 9. will wait on thy name for it is good before thy Saints â—here we see it is the judgment of all the Saints â—at it is still good to wait on God O then let us â—ait on him that hideth his face from the house 〈◊〉 Jacob for surely there is hope But where is â—ur hope our hope is in God that saveth the upâ—â—ght he is the hope of Israel and the Saviour thereâ—â— in time of trouble Jer. 14 8. So long as he is God 〈◊〉 long is their hope and to say there were no hope were to say there were no God and they â—ob God of his Glory and Title who fail in their hope The 3d Use of present Dispensations is Submission verses 27 28 29 30. It is good for a man that he bear the yoke in his youth he sitteth alone and keepeth silence because he hath born it upon him he puteth his mouth in the dust if so be there may be hope he gives his cheeks to him that smiteth him he is filled with reproach and verse 39. wherefore doth a living man complain a man for the punishment of his sins What ever be the Lords Dispensations is our part to submit And because Submission 〈◊〉 Gods Dispensations is a hard duty to our Rebellious corrupt hearts I find the lamenting Prophet tacitly insisting to perswade submission upon â—hese grounds 1. From the mitigation of Dispensations the Lord punishes not as we deserve â—â—e are living men and are not consumed and that â—his mercy renewed every morning And indeed that is less than Hell to a sinner is mercy unâ—â—served verse 22 23 2dly from the good that may be expected of the saddest Dispensations verse 27. It is good that a man bear the yoke in hâ—
this chapter when by affliction she is put to a stand in her course of sin it is yet intended further that she return to her first Husband and this is brought to effect Hos chap. 6. verse 1. Come sayes she and let us return unto the Lord For he hath torn c Simple cessation from sin without true conversion in time of affliction may put a person or People to Pharaoh's Expences of multiplyed Rods and Plagues one after another with the hazard of utter destruction in the end Learn we then in the Wilderness to say as is meet to be said unto God Iob 34. 31 32. I have born Chasitsement I will not offend any more That which I see not teach thou me if I have done iniquity I will do no more Let us turn throughly from all iniquity and that with all our Heart And thus to the first reason and its several respects Why the Lord brings his People into the Wilderness It is their sin 2. The Lord brings his people into the Wilderness for their Tryal and Exercise Deut. 8. 2. The Lord did all that unto thee to prove thee to know what was in thine heart whether thou wouldest keep his Commandments or not Rom. 5. 3 4 5. Tribulation sets all graces on work in the Saints Thus the Lord dealt with the Church Psal. 44. from the 17 verse to the 23 and Psal 66. 10. Thus he dealt with Iob. The Lord is come to these Nations with his fan in his hand he is winnowing us as Wheat and he will throughly purge his floor Matth. 3 12. and who may abide the day of his coming and who shall stand when he appeareth for he is like a refyners fire and like fullers sope and he shall sit as a refiner and as a purifyer of silver and he shall purify the sons of Levi and purge them as Gold and Silver that they may offer unto the Lord an offering in righteousness Malach 3 2 3. Now the secrets of many hearts are discovered now we â—ee the ground of mens stomachs and what corruption and rotten stuffe hath been lurking under â—he beauty of untryed profession Would not some have said am I a dog if that which they have how done had been told them a few years ago Now it is seen Daniel 11. 34. that many did cleave to the Covenant with flatteries but the next verse being the 35. says further That some of them of understanding shall fall to try them and to purge and to make them white even to the time of the end because it is yet for a time appointed Therefore blessed is he that endureth to the end And let him that standeth take heed lest he fall The strange discoveries the great stumbling and many off fallings â—f men in these times afford me the serious and confirmed thoughts how few there are that shall â—e saved and how hardly these few Malachie's â—efiners fire comprehends both all the tryals of a present time and also and specially the great and solemn last tryal of the Judgment of the great day when many a mans work shall be burnt up and himself shall be saved yet so as by fire 1 Cor. 3. 15. â—hen shall all the sinners and hypocrits in Zion be affraid and surprized for that they cannot dwell â—â—th devouring fire nor with everlasting burnings Isai. â—3 14. There will be many amissing that day in the Congregation of the righteous that here haâ—â— sitten chief in the Assembly In general this is thâ— verity but towards the particular persons of â—â— ther 's I must walk with Charity as toward â—â— self with fear and humble Jealousie This oâ—â— all would remember that they who cannot enduâ—â— the wide sieve of larger tryals in a present time wiâ—â— never be able to abide the narrow search of a striâ—â— judgment at the end of time But as the Lord will have his People tryed so he will have theâ—â— likwise Exercised and their Graces imployed Idleness is a hateful and unhappy evil in People We faâ— an idle man must always have something to work he that ceaseth to do well will soon learn â—â— do ill To prevent that the Lord puts work 〈◊〉 his Peoples hand for he hath not given theâ— Graces and Talents to hide in a napkin under thâ— earth but to be imployed and improven to use and therefore he appoints affliction as a taâ—â— master to call forth all their Graces to workâ— and to receive the Tale of every mans Work that it may be known what profit they make Thâ— time of affliction should be a bussy time like Eating time and Harvest to the People of God But alas to many may be said in truth that which Pharaoh said to the Israelites in cruel scorn ye â—â— idle ye are idle Exod. 3 17. Only his inference and mine run very contrary ye are idle says he and therefore ye say let us go and do sacrifice to the Lord But ye are idle say I and therefore ye say noâ— let us go and do sacrifice to the Lord Now if the Lord bring his People into affliction for their Exercise hence it is consequentially inferred that if their Afflictions do not Exercise them to purpose they are not like to come out of them in haste I fear many but play with their Afflictions and look upon all the sad sights they see in the Wilderness but as so many farleyes fit to entertain their curiosity and to cause them gaze And I exhort all to be serious with their Afflictions 3. The Lord brings his People to the Wilderness that they may be the more fit to receive the impressions of his will and communications of his Goodness Thus we see throughout this Chapter the Lord designes jointly her Reformation and Consolation by all these bitter threatnings and afflicting Dispensations And Chapter 5 15. of this â—ame Prophesy of Hosea I will go says the Lord and return to my place till they acknowledge their offence and seek my face In their Affliction they will seek â—e early And as the whole have no need of the Physician but the sick they now finding the disease of their Affliction to purpose and so being the better fitted for the Communications of the Lords goodness in their deliverance return to him in this confidence that he who hath torn will heal them c. and that his coming to them verse 3d shall be as the rain to the earth which being parchâ—d with drought is well ready for a showre People â—n Prosperity readily are not so fit to receive either the impressions of Gods will for then speak to them and they will not hear Jer. 22. 1. Or the Communications of his Goodness for then they an say we are Lords and we will not come to thee Jer. 2. 31. But Affliction fits them better both for the one and for the other In prosperity as in the noise of a City every thing is heard but nothing is hearkened to and the common noise swallows
in Intimate and more than ordinary fellowship with God as I cited of Moses before we would enter the Clouds and go up into the Mount to God and we shall be no homlier than welcome Cant 4 8 invites us to this We never find David higher upon it than in the Wilderness We owe that sweet 63 Psalme to the Wilderness of Iudah in the 8 verse where of it is said my soul followeth hard after thee thy right hand upholdeth me and in the 5 verse my soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyfal lips If a Soul make a visit to God from the Wilderness they may expect Joseph's Brethrens entertainment they may resolve to Dine with him at noon Our Lord Jesus learned this of his Father This is a desart place says he and we cannot send the People away fasting lest they faint by the way Yea and after they may have that sweet Musick my soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips and Psal 57. 7 8. my heart is fixed O God my heart is fixed O Lord says he I am now well at my heart I will sing and give praise Awake up my Glory awake Psaltery and harp I myself will awake early and that was also a Wilderness Psalme We owe the 4 Psalme to the Wilderness likwise and the 84 whereof more anone Take we then the direction that the times of our affliction be times of more than ordinary Communion with God 5. In the Wilderness we would be diligent to seek good occasions and means for the relief of our Afflictions and supply of our wants Need must make vertue with us Psal. 84. 5 6. Blessea is the man in whose heart is the ways of them who passing thorow the vally of Baca make it a well We must not like the unjust Steward refuse in this case both to dig and beg we must use all means lawful both spiritual and natural with God and men we must with Nehemiah both Pray to the Good God of Heaven and supplicat the King Nehemiah 2. 4 5. The day has been when the Nobles and Estates of Scotland and our Courtiers would have suted and courted the King for a Commission to build the City of the Lord and of their Fathers Sepulchers the Church owning that Faith wherein their Fathers Died who have left there to Posterity the Sepulchers and lasting Monuments of their Fidelity Zeal and Religious gallantry when a Great man would have pleaded for a liberty and protection to a faithful Minister Then Israel and the Lords People in their bounds in commendation of their Zeal and Diligence sang that song Numb 21. 17 18. Spring up O well sing ye unto it the Princes digged the well the Nobles of the People digged it by the direction of the Law-giver with their staves But now since our Princes and Nobles turned herdmen to the Philistines and servants to Prelates their work hath been to stop and take away and strive for Isaac's wells to deprive the People of God moe ways than one of those occasions of pure and plentiful Ordinances which they had digged and drunk of had with labour provided and with refreshment enjoyed See the case in ane Allegory Gen. 26. from the 17. verse to 23. I fear when this generation is gone and if carcasses fall not in the Wilderness if God make not a clean field if he do not root out and make a speedy riddance of this evil Generation from the face of the earth wiser men than I are much deceaved that Nigrum theta or black mark shall be found written upon the Sepulchres of most of our Nobles Nehemiah 3. 5. that the put not their necks to the work of their Lord. And when it is come to that then who knows but the sons and little ones of our Nobles may be Well-diggers And as it was in the case of the drought Ier. 14. 3. may come to the waters and to the pitts may be such as shall seek out and labour for the means of their Souls refreshment The Lord may bring the little Ones of those transgressors whose carcasses fall in a Wilderness into a land flowing with milk and hony Numb 14. 31 32. Mean time let us be digging in the Wilderness let us seek occasions for our Souls and where we do not find them let us make them 6. In the Wilderness we would thankfully receave and improve thriftily all offers of accidentall occasions that providence layes to our hand Psal 84. 6. the rain also filleth the Pools that is the Lord will now and then be giving his out-wearyed People some unexpected means of present relief and refreshment which they must acknowledge and use till they get better and more lasting occasions Rain water in a Pool is neither so good nor so enduring as a spring or fountain of living Water and yet the former is good where the latter cannot be had for to the hungry Soul every bitter thing is sweet and little will do a poor man good If God give us an occasion of a good Sermon or a Communion or make any other good means to drop upon our heads as unexpectedly as the rain falls from the Heaven or if we have the benefit of the neighbour-hood of a faithful Minister for the time these things howbeit for their nature and vertue they be fountain water yet herein the best of them is but like a Pool that they are of an uncertain endurance For such is the condition of these Wilderness-times that where one day you have a fountain the next day you have nothing or an empty cistern nor is there throughout all the land so much as one Rehoboth Gen. 26. 22. one well that the Philistines do not strive for Therefore we must drink for the drought that is to come we must hear for the time that is to come Isai. 42. 23. we must make the best we can of every occasion that remaines or accidentally offers for the time and we must feed upon the little Oyl in the crâ—ise and the handful of Meal in the barrel till there be plenty in the Land 7. In the Wilderness we would make use of good Company yea we would make much of it where ever we can have it Psal. 84 7. they go from sirength to strength as our Translation reads it but the Original hath it They go from company to company or from troop to troop Indeed solitude and want of good Company is not the least of the evils of the Wilderness as I shewed above in the description of the wilderness and I believe the People of God in these times will bear me witness in this But we would seek good Company and make use of it Mal. 316 the fearers of God that were then in the Wilderness spake often one to another But wandering and unsettlment another great mischief of the Wilderness will not let the Saints lodge
they be spiritual sanctuary mercies that we miss then remember Ezek. 11. 16. Although I have scattered them among the Countreys yet will I be to them a little Sanctuary in the Countreys where they shall come Remember and sing 84 Psal. already cited with Psal. 63. and 42. If they be remporal earthly mercies that we desiderat then remember Psal 24. above cited with Deut. 8. 2 3. the Lord led thee through the Wilderness and humbled thee with hunger and gave thee Manna that he might make thee know that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live I leave it to every one to try what is in God and in the blessing of God And in the mean time let us learn to take more upon trust with God There is no waste ground in God meet his People with scant where they will they will meet with none in him Jer. 2. 31. have I been a Wilderness unto Israel sayes God they could not say he had Even as Christ said to his Disciples Luk. 22. 35. when I sent you without purse and scrip and shoes lacked ye any thing and they said nothing why many truely of the Saints and servants of God in these times who cannot boast of much wealth yet do not speak of want many wonder how they live and yet they are both living and Life-like And for one I shall say that first and last once and again God hath cast my lot more to satisfaction than I could have chosen with most deliberation hereby teaching me that which I have taken for my Lesson and till I can say it perfectly by his grace I shall still be learning to choose nothing for my self and though I shall not say with Leah Gen. 30. 18. God hath given me my hire yet I may be excused to think that God hath given me a hire for albeit Moses's respect to the recompence of reward Heb. 11. 26. and it may be not that either but rather a free love and respect to the name of God hallowed be that great and precious Name Rev. 2 3 give the chief determination in all an upright Mans most serious deliberations nor would he as he shall not be reckoned with those men Math. 6. 2. who have their reward yet my present satisfaction with my condition outvyeth till it is envyed of the lot of those who have sought a fortune by moe turnes Let Ravens hunt and catch and rugg and Prey and croack over what they have gotten and cry from more I judge him happy Cui Deus obtulit Farcà quod satis est manu That hath enough and finds no want Tho his allowance be but scant And I have learned 2 Kings 5. 26. that this is not a time to receive Money and to receive Garments and olive-yards and vineyards and sheep and oxen and men servants and maid servants I fear something worse than the Leprosie of Naâ—nian cleave to the Gehazi's of this time If God will give me my life for a prey in all places whither I go by his grace I shall not seek great things for my self for I fear he will bring evil upon all flesh and will break down what he hath built and pluck up what he hath planted even the whole land Ier. 45. 4 5. I love tacitus pasci a morsel be it of green herbs with quietness and I hope I have learned Philip. 4. 11. in whatsoever state I am therewith to be content Yea and I am the more content that I find my case somewhat common in the time To confirme it I give you a story A vapouring Time-divine who hath changed his gang twice already and possessed two honest mens Churches one after another seeking a fatter Pasture lately met accidentally with an honest deprived Minister of his old acquaintance and seeing him in case better than wont asked confidently ha sir how is it that you look so well upon it in this World The other a Notable Man gave him a Notable Answer why thus it comes said he we go in God's common Gods common is better pasture than the Worlds inclosure and what wonder if we who go iâ— Gods common look better on 't than you who go in the Devils inclosure At this the petulant man kept silence and iniquity stopt her mouth I Remember it is said Psal. 112. 10 the wicked shall see it that which befalls the righteous to his satisfaction and honour and be grieved he shall gnash his teeth and melt away the desires of the wicked shall perish Now as we would by faith take God for all things els in the Wilderness so in the case of fainting and weariness which as I shewed in the description is the last and not the least evil of a Wilderness-condition we would take him for our strength Psal. 48. 5 Blessed is the man whose strength is in thee Psal. 73. 26. my flesh and heart faileth but God is the strength of my heart Cant. 8. 5. The Church coming up out of the Wilderness lâ—aneth upon her beloved Isai. 12 2 The Lord Iehovah is my strength and my song Isai. 33. 2. be thou their arm every morning Haback 3. 19. the Lord God is my strength and he will make my feet like hindes feet and he will make me to walk upon my high places to the chief singer on my stringed instruments if strength quite fail and be exhausted he makes the weary to renew their strength if strength be weak and the Soul drives heavily and comes up with a slow pace in Duty then he shall run if when they winn to that they fear it shall not last nor they be able to continue at that rate then they run and weary not they walk and do not faint Isai. 40. 31. 10. And lastly In the Wilderness we would long and haste much to be through and press with importunity for a delivery This we see in David Psal. 42. Psal. 63. Psal. 84. and Psal. 107 6. those who wandered in a Wilderness cryed unto the Lord in their trouble And Moses who had been long in the Wilderness was very earnest to have gone over Jordan to see the good Land though for his fault at Meribah it was denyed him Deut 3. 25. 26. This direction is nothing so strange as is the disposition of those to whom it is meant For I begin to observe many who have seen the Lords Glory and Power in the Sanctuary but too modest not to say worse be it from desponcency or from some worse quality in their Suits for a restoration of these Mercies Either the length of our affliction hath put us so far out of memory or the deepth of it hath put us so far out of hope of better dayes that as if there had never been nor never should be better dayes we content our selves with the present Truly it astonishes me to see such a Spirit of slackness possess many as if the Lord had said
to us Ier. 29. 5 6 7 10. Build ye houses and dwell in them c. For thus saith the Lord that after seventy years be accomplished in Babylon will I visit you and form my good word towards you in causing you to return to this place Our disposition looks like those that were to have a seventy years affliction and long continued Captivity And indeed considering Daniel 9. 13. All this evil is come upon us yet made we not our Prayer before the Lora our God c. I observe that Security and a slack disposition is the attendent or rather the presage and fore-runner of a continued Affliction And by the contrary a Spirit of restless importunity is a comfortable Prognostick of a speedy delivery See it confirmed in the instances of Daniel Nehemiah Ezra who upon the very point of the deliverance were stirred up and with themselves stirred up the People by Prayer and Fasting to ask Mercies of their God Take then the direction Isa. 62. 6 7. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the Earth And thus with patience I have got through the Wilderness and considered the intimation of the Churches condition which is the second thing in the words of the Verse In conclusion be it minded only that all that hath been said to this point doth alike concern the Church in general and Saints in particular For neither I nor any other who from this mount of contemplation do view the Wilderness at a distance can expect to have it said to us as was said to Moses of the Land beyond Iordan Thou shalt not go over into it but rather as was said to Abraham All the Land which thou seest shall be thine Arise and walk through the Land for to thee will I give it Not to speak of what we have had or at the time have none of us can promise in the Life of our Vanity that we shall not have if not at once yet successively one after another all the described parts of the Wilness for our Lot I will allure her THe third thing in the words is The Lords Design I will allure her Hence the Doctrine is That the Lords great Design in the vicissitudes of all Dispensations to his People is to gain them to himself that he may have more of their Kindness and Service The point is confirmed 1. From the account Scripture gives of Gods various Dispensations to his People Take but this Chapter for an instance he both afflicts her and comforts her and all that he may have her heart 2 From the first and greatest Command in the Law of God which is That we love him with all our Heart c. As the Law is understood to be the mind of the King so the greatest Command of God is the surest Evidence of his Will concerning this That we abide only for him and do not play the Harlot nor be for another man Chap. 3. 3. It is easie courting where we may command And in this the Lord hath he advantage of all other Lovers The Soveraignity of his Propriety in us bears him to challenge our Heart and Service without once asking our consent and to resent every repulse and refusal not simply as a displeasure but really as a wrong in defrauding him of what is his own by a just Title of many respects antecedent to our voluntary consent 2. The Lords design is so manifest in his kind way with his People that as it cannot be hidden so it seems he would have it known that every one may think him a Suter Even as when a man frequents the House of his Beloved presently by his frequency and other circumstances of his Carriage the meanest Servant of the House discovers his design Yea and the Lord is not ashamed here expresly to tell his Errand I will allure her Some men if they intend a match with and have a design upon a person they set their designs abroad either in Policy to further them and thereby to know how the person intertains such Reports that accordingly they may behave themselves in their intended Address or else in vain Glory to vaunt of them So the Lord causes the Report go loud of his blessed purpose that it may be seen he is both serious in the matter and glorious of it to have sinners love him Now the Lord allures either Morally and Externally or Internally and effectually Morally and Externally while he courts Souls with Arguments and Motives fit to take with rational and ingenuous Spirits Effectually and Internally when by the Power of Grace he makes such fit Motives and Arguments have their due weight and work upon Hearts According to this division for explication of this Blessed Design of the Lords alluring his People I shall first touch upon some of the chief Motives that are fitted to this purpose for to reach them all I presume not 2 dly I shall treat of the inward Power of Grace that makes these Motives effectual upon the Soul And 3dly shall conclude the point with Use. 1. Of motives the first is his own Glorious Excellency outshining every shadow of likness let be equality Who is a God like unto thee And that I am now upon a love designe and upon the imployment of Eleazer Abrahams servant Gen. 24 to seek a Wife to my Masters Son I am concerned as a Friend of the Bridgroome to express my self in the proper termes of such a Subject And O that my heart could indite good matter that I might speak the things that I have made concerning the King Let it then be condescended what is required by any but willing to be satisfied to commend a person to the heart of his beloved and in him you have it 1. for his Dignity and Descent he is the King and the Kings son 2. For his Induements in him are hidd all the treasures of wisdom and knowledge yea and he is full of grace and truth and if you speak of a Spirit a great Spirit Isat 11. 2. 3. the spirit of the Lord resteth upon him the spirit of wisdom and understanding the spirit of Counsel and might the spirit of knowledge and of the fear of the Lord and shall make him of quick understanding in the fear of the Lord c. 3. For his Beauty he is white and ruddy the chief among ten thousand and fairer than the sons of men 4. For his Disposition and Humour he is tender compassionat loving meek condescending kind and Gracious O but the Soul may have many a good day and much sweet contentment in his Company 5. For his Estate and Fortune he is the possessor of Heaven and earth the heir of all things and there is no lack to those that have him and they have him that love him 6. For his Use and Vertue he is all and in all and in him we are compleat 7. For his
an alluring thing And the World is more ruled by Example than by Law Example oft-times usurps upon Reason sometimes it agrees with her but seldom is it subject to Her And thus while men ask rather quid fit what is done nor quid fieri debet what ought to be done Many follow the broad way that leadeth to destruction while but few do find the narrow that leadeth to Life Many choose rather to go to Hell in company than to go to Heaven alone But in Religion and in Travel I would hold the rule to choose day Light rather than Company Nor would I willingly wait for any man till Night who in the dark Might lead or mislead me whither he would If once a man turn his eye off the fixed Light of Scripture the wandering Star of Example may lead him whither he knows not and lodge him where he would not Now how the Lord allures his People by Example see Cant. 1. 3 4 There the Church finds others before her whom she would gladly follow The Virgins love thee draw me we will run after thee Lord I love good company well and therefore let us all go together And as she finds good Example before her she leaves the like after her that allures others to follow her as she had followed others Cant. ch 5 and 6. Whither iâ— thy beloved gone O thou fairest among Women â—â—hither is thy beloved turned aside that we may seek him with thee And all this by the Lords direction chap. 1. 8. Go forth by the footsteps of the flock O that God would raise up many Lights of Religion in this dark Generation Many who might be exemplary in Piety who might go before others â—s the hee-goats before the flock Jer. 50. 8. O that God would perform more in our days that which he hath promised of old Zach. 8. 21. the inhabitants of one City shall go to another saying let â—s go speedily to pray before the Lord and to seek the Lord of hosts I will go also Mean time let us follow the Examples we have and that the Example of those who have chosen and owned the Lord and his way may be the more alluring to us Consider 1. that many of them were Kings and Great Men Religion and the strictness of Godliness is too far above every man to be below any man I fear those who think Godliness below them find it too far above them Prov. 24. 7. wisdom is too high for a fool 2. Many of them were Wise men Let our Sages Senators and our Counsellours remember this and if they say there are few Godly men Wise I can say to them there are as few Wise men Gody and chosen to obtain mercy 1 Cor. 1 26. not many wise men after the flesh are called and chosen But truely till the Cabiâ—â—â— Councils of secular heads and the Conclaves of the Clergy find me amongst them all four men whom they will undertake to match for wisdom with Moses Joseph Solomon and Daniel I cannot but think that Godliness doth as well become a Wise Man as Wisdom doth a Godly man withal consider that Godliness and Wisdome are one in Scripture 3. All of them were Righteous and truely Holy Men strange it is that so many should choose to be wicked whilst none can enâ—ure tâ— seem or to be called such and who but the worst man takes it worst to be told of his faults And as strange it is that every one should choose to seem and to be called Righteous and Good whilst so few do choose indeed to be such But is it noâ— as much the Glory of true Godliness that Hypocrits and Prophane Persons love to go in its Liveâ—y and to be called by its name as it is their reproach to have or hold the forme of Godliness whilst they deny the power thereof 4 They were Impartial and Uninteressed men that except upon Heaven could not with the least colour be suspect of any designe in their doings yea did they not renounce and go cross to all Worldly interests of nature Education Credit Profit Pleasure and the like 5. They were Resolute and Constant in what they did Indeed if the Saints had Repented their choice they might have renounced Religion when they pleased as is said of the Patriarchs Heb. 11. 15. that if they had been mindful of that Countrey from whence they came out they might have â—ad opportunity to have returned but now they desire a better Countrey that is an heavenly I should think it a poor office to perswade men to that which might repent them but if they whose example commend and whose Practise gladly I would perswade did with Constancy and Confidence without Relenting go thorow and pass the difficulties of the flatterings and Frownings the Fears and Hopes the Threats and Intreaties of a present World may I not conclude that Godliness is that which is not to be Repented of It now follows to treat of the inward power of Grace which maketh these external motives effectual upon the Soul If any should attempt by â—â—rce to storme the Soul of man it is so sure to be â—â—zed to the ground and brought utterly down â—â— nothing before it yeeld for voluntas non potest cogâ— the will which is the Fort Royal of the Soul cannot be forced that the Assailant may resolve to loss it before he win it and to win only the expensive loss of all his labour and to triumph ridiculously over a nothing for nature and invention have made the Soul a strength impregnable and unaccessable to any power without and all attempts thence may certainly prove ineffectual except a ready course be taken to gain a correspondency with these within Also sinners are naturally very shie and ill to be courted But the Lord as he is good at all that is good is excellently good aâ— courting and allureing an untoward heart Others it may be have got from her at once their leave with a repulse yea my servants in my name have possibly been so served but wild as she is I will not leave her so I will speak to her my self and I 'le in gage I shall quickly cause her say yea therefore behold I will allure her he can but say to a Soul follow me and it leaves all and follows him he can catch a sinners heart from him ere ever he is aware Ier. 20. 7. O Lord thou hast deceaved me and I was deceaved thou art stronger than I and hast prevailed He can mix a Love-cup to the Soul that shall cause it speak of him when he is gone and follow him faster than ever it fled from him and that even when he seems to flee we remember thy Love more than wine the virgins love thee draw me we will run after thee Cant. 1. 2 3 4. yea more he can make an ointment the very savour whereof shall cause sinners love him because of the savour of thy good ointments thy name is as ointmen poured
out therefore do the virgins love thee yea he â—an give a Soul-charming vertue to the very words of his name and cause the very naming of him kindle a flame of love in the Soul that many waters cannot quench thy name is as ointment that is powred forth He can open with his finger the â—stest lock that is upon the heart of any sinner Cant. â— 4. my beloved put in his hand by the hole of the â—â—or my bowels were moved for him and if it â—o not open freely he can drop a litle mirrhe from is finger upon it that shall make it easy â— rose â—â— to open to my beloved and my fingers droped myrrhe verse 5 and 6. yea without once asking liberty he â—an ravish a sinners heart and when ever he comes â—pon such a design he coms rideing in King Soâ—â—mons Chariot the midst whereof is paved with love â—â— the daughters of Ierusalem Cant. 3. 9. 10. and after the Kings Chariot follows a large train the Chariots of Aminadab waiting to convoy and bring â—p his willing people Cant. 6. 12. and if once the â—â—ul is got up into the Chariot the King bids drive the 13 verse return return O Shulamite return â—urn and then farewell thy Fathers house Psal. 5. 10. forget thine own people and thy fathers house â—ow the Chariots of Aminadab the Chariots of the â—ords willing People run upon these four wheels â— plain termes the inward power of Grace whereâ—â— the Lord allures sinners and gains them to himself consisteth and is carryed on of these Four â—1 A sound and clear Information of the understanding and Illumination of the mind as it is â—â—ten in the Prophets and they shall be all taught of God John 6. 45. out of Isai. 54 13. with Ier. 24. 7. and I will give them an heart to know me 1 John 5. 20. he hath given us an understanding that we maâ— know him that is true If a man by nature and study were never so judicious and learned yet ere he bâ— converted and effectually allured to ingage throughly in Covenant with God he hath need to be taught of God that the eyes of his understanding being opened he may know that which passes knowledge Otherways it may seem a strange saying but it is that which is noted in the Scripture of truth and the Scripture expressions of opening the eyes giving an understanding and the like make it clear That the meanest Saint and convert hath more knowledge of Christ and seeth somewhat in him that the most Subtile Seraphick Resolute or Angelick Doctor unconverted cannot see So that whatever differences there be betwixt Saving and Common knowledge there is certainly a difference even in regard of the intensive degree 〈◊〉 clearness or if it be not so let any man tell 〈◊〉 what such expressions mean 2 Cor. 4. 6 that God who commandeth the light to shine out of darkness hatâ— shined in our hearts to give the light of the Glory of God in the face of Jesus Christ and verse 3 and the Gospel is hid from those that perish for Satan hath blinded their mindes and no doubt many of these had more natural judgment and learning with more of the means also than some of theâ— that believed To conclude there is greater odd betwixt a Saint and a Rabbi than betwixt a Raâ—â—â— and an Idiot for the last two I now suppoâ— them unconverted are neighboured in Nature but Grace separats the first from them both 2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power the Lord findeth sinners Unwilling he worketh on them not willing and he makes them Willing The Will as I said before is the strongest hold of the Soul and the most wilful piece of the man command the Will and you command the man the New Will say Divines is the New Man and therefore the Lord is concerned to possess the Will and this he doth wherever he savingly allures a Soul for he scorns any should say that they serve and follow him against their will all his Souldiers are Volunteers his People are a Willing People I find a Godly Man once saying and all such must say it often the good which I would that I do not Even as by Conversion oft times the greatest sinner becomes the greatest Saint so the Will before Conversion the most obstinate and unplacable enemy doth afterward become the most kind and trusty friend to God for in the midst of many exorbitancies of affections and irregularities of Practice and Conversation the Will retains its loyalty and persists in its duty to the Lord and when the whole Soul is in an uproar and confusion like that of the City of Ephesus Act. 19. 32. a most lively Representation of a Soul in Perturbation wherein some cryed one thing some another for the Assembly was confused and the more part knew not wherefore they were come together All this while the Will is at ready to protest for the Lord as the superstitious Ephesians were for their Diana And when in a disorder all plead liberty I consent unto the Law says the will Rom 7. 16 and 25 with the mind I serve the Law of God 3. The inward power of Grace consists in a sweet Inclination of the Affections Deut. 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy Soul The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys and Psal. 141. 4. incline not mine heart to any evil thing The Affections are ticklish things By much working and subduing with frequent turnings they become as ductile and formable as the potters clay whereof he makes a vessel as it pleases him Like those we call Good Natures they are sweet Companions but not so sure And as readily you do not leave them as you found them so you shall hardly find them where you left them nor know you when you have them or when you want them They are primi ocâ—upantiâ— they can refuse no body They welcome all comers follow all Counsels comply with all Companies And in a word they are compleat Conformists And they are courted by so many Lovers that it is much if they turn not common strumpets to the dishonour and grief of this concerned chaste Suter Who is broken with such whorish Hearts Ezek. 6. 9. Again they are like an Instrument with many Strings they make sweet Melody in Gods Service but with the least wrong touch you Mis-tune them Indeed the Saints have their affections frequently to Tune and it requires a time to do it This causes that the Affection of Grief which is the Basse of the Soul is oftest in Tune and keeps in Tune longest with the Saints Psal. 57. 7 8. When David's Heart was fixed his Harp was out of Tune when his
Faith had got footing his Affections were to seek The Case is common and too well known to the People of God In Preaching Hearing Reading Meditating Praying Praising or any other Duty of our Life the Affections oft times do not answer But Grace hath a skilful hand and is a Musician so expert that if the Tenor of the Will be but well set and the Base of Godly sorrow record well ordinary failings in the other parts shall not be much discerned 4. The inward power of Grace making outward Motives effectual consists in a Cheerful Ready Motion of the Locomotives and an actual up-stiring of all that is in a man by an Act Elicitive of the Imperated Acts of the Understanding Will and Affections So the Schools express it But to speak plainly it is Grace causing us to perform indeed and with our Hand that which it hath caused us to know will and Love with our Heart For sayes the Apostle It is God that worketh in us both to will and to do of his good Pleasure Philip. 1. 13. And if Grace assist not in this as well as in the rest this to do may make much adoe and cause even an Apostolick Spirit have a hard pull of Duty Rom. 7. 18. To will is present with me but how to perform that which is good I find not And by this their defectiveness and short coming in the point of doing the best of Saints may be convinced that of themselves they fall as far short in the other points and that it they cannot go the least step without Christs hand holding them up they could far less have walked the whole length of their Duty The Apostle's inference is remarkable to the purpose I know sayes he that in me that is in my 〈◊〉 dwelleth no good thing for to perform that which is good I find not albeit that to will is present with me So that he who of himself cannot do neither of himself can he know will or love that which is good Fail in one fail in all This consideration of it self may refute the whole and half Pâ—â—agian Popish Lutheran and Arminian Crotâ—hets in the point of Grace And this shortly is the method of Graces work Converting a Soul and alluring a Sinners heart The Understanding sayes Gods will is true the Will sayes it is good the Affections say it is sweet the Practice and whole Man sayes it is done Thy will he done and if it be thy will to save me and have me to thy self then Lord I am thine save me for I seek thy Precepts Psal. 119. 94. But in the Natural Birth we know not how the Bones do grow in the Womb of her that is with Child far less can we reach to Perfection the Mystery of Regeneration and if we know not the time when the wild Goats of the Rock bring forth nor can mark when the Hindes do Calve how shall we be able to Cast the Nativity of the Sons of God For Iohn 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth So is every one that is born of the Spirit If we know not the way of a man with a maid Prov. 30. 19. how short may we well be judged to have come in our Accounts of the Lords method of courting and making Love to the Souls of his People and yet we are instructed from the Word of God to give of all these an account sufficient to Salvation with all necessary instruction and comfort And the like account the Saints are to expect from the Spirit of God which searcheth all things even the very deep things of God 1 Cor. 2. 10. The Use of this point I dispatch in these few words of Instruction 1. We are taught from this that sinners naturally are very untoward and untractable to that which is good they must be allured enticed and as it were beguiled and deceased unto that which is equally there Duty and Mercy Ier 20. 7 O Lord thou hast deceaved me and I was deceaved 2 Cor. 12. 16. The Apostle who was as a deceaver and yet true being crafty caught the Corinthians with guile It is indeed a pia fraus a Godly beguile to beguile a Soul to Heaven and to God I wish moe were thus beguiled and that many such deceavers may enter into the World nor can I say in this deceit whether the deceiver iâ— the Honester Man or the deceived the Happier 2. This teacheth Ministers the Art of Preaching They must be both serious and dexterous as friends of the Bridgroom and Ambassadors for Christ they must be so well acquaint with the laws of love as to be able a Divine blessing concurring to allure the wildest and most froward Soul A Minister would be a Seraphick lover one of the order of Peter Peter lovest thou me Lord thou knowest all things thou knowest that I love thee Peter feed my lambes feed my sheep If our way with sinners be not the most taken way let it be the most taking way and so we shall not mistake the way Many Ministers are but cold Suters for Christ and why they are troubled with an error of the first concoction they erre concerning the end they seek their own things and not the things of Christ they serve not our Lord Jesus but there own belly they eat the fat and cloath themselves with the wooll but they feed not the flock put them to tryal and it will be found they cannot read the Bible they lisp like the men of Ephraim for Shibboleth they say Sibboleth give them but to read that short text 2 Cor. 12. 14. they read it I seek not you but yours and if they read right I seek not Yours but You they are the greatest of lyars In a word they are like many in our days and those are even like them who court the fortune more than the person in this age a rich man needs not want Children let him make Images of his Silver and these shall not want matches such who for their generosity deserve as often they get the reward of a silver crucifix But as he that findeth a wife though he find her in her shirt findeth a good thing and obtaineth favour of the Lord Prov. 18. 22. So he that winneth Souls though he win not a penny with them is wise Prov. 11. 30. Truely the alluring way of preaching is ars longa a thing not soon learned but where God doth give the tongue of the learned This art hath many precepts which I am fitter to be taught than to teach and till God send the time of teaching I take this for the time of learning who are these that come up from the Wilderness both better men and better Ministers 3. We see this in the point That Religion is an alluring thing It deservs to be written in Gold Lord write it upon my heart it hath that in it which may abundantly
tryed the Experiment of all things Sublunary that they are but vexation of Spirit and a very Vanity And will a man fill his Belly with the East-wind The most refined Spirits and artificial Extracts of natures fullness hath no more fitness and congruity to satisfy a Soul than Chaff or Sand hath to nourish a humane Body Nor did Nebuchadnezar eat Grass with the Oxen until his heart was made like the Beasts Moreover the Glory of all things transitory hath not the Civility to see the Soul to its rest But serve it like wicked Companions who have debauched a man all the day and leave him to dry a Kennel at night O when the Soul shall run out into Eternity and Death shall draw the Courtain upon all things Worldly Then it shall be seen that the things that are seen are but Temporal And then if the Soul would return to call but for a cup of cold water of all its sensual Pleasures it cannot have passage For there is a great Gulf fixed betwixt So that they who would pass from hence to you cannot neither can they pass to us that would come from thence Luk. 16. 26 To close this consideration Remember that the wise God called him a fool a great fool a rich fool Who for that his Barns were full would say to his Soul Soul thou hast much good laid up for many years take thine ease eat drink and be merry Luke 12. 19 20. But O! the revenue of Godliness God and the Light of his countenance Christ and his Merits the Holy Ghost with his Comforts and Graces the Justification of Faith the Peace of God the Joy of the Holy Ghost the hope of Glory are things of great Beauty to please our Souls withall 3. The Consolations Joyes Pleasures and Delights of Godliness are the choicest of any For however as the Proverb is a small thing will make fool fain and as little makes him sad Yet the Delights of a Wise-man are such as are the things he delighteth in Ps. 4. 7. Thou thorough the light of by countenance hast put gladness in my Heart more â—â—an in the time when their Corn and their Wine inâ—eased O Lord I am as far above the envy of the ungodly as they are below mine The Worlds great prejudice against Godliness is that they fancy it an unpleasant thing void of delight But â—â—tum est in organo And no doubt if men found that delight in Holiness which they do in wickedness we should quickly have the World a Proâ—lyte to Godliness O then that my Words were weighed and that the World would give me a air hearing but in this one consideration no doubt I had then gained Delight is a very alluring thing and trahit sua quemque voluptas every one follows whither his I leasure and Delight â—ads him Nor is it any wonder that so it be â—r Delight and Pleasure is the very flower and â—ossome of Happiness the accomplishment and â—st act of Blessedness differing from Vertue and Godliness as the Flourish from the Tree the Rose â—â—m the Bush. The Scripture placeth the Saints â—lessedness both in the Estate of Grace and Glory Pleasure and Delight That Delight is a mans â—lessedness in the state of Grace see the Command Psal. 37. 4. the Promise Isai. 64 5. the â—â—ints professed practice of whom Christ is the chief and chiefly meant Psal. 40. 8. The Motive given by the Spirit of God Prov. 3. 17. And that Delight hath the same place in Glory if any that have heard of such a thing as Heaven did ever once doubt of it it is more than clear from Psal. 16. 11 Revel 21. 4. with many the like places If men knew to do the Epicureans right in their opinion of Felicity and could speak as Philosophers and not as taunting Satyricks I could rather be than be called an Epicurean For Imperious custom even like Diotrephes who in all things loveth the preheminency hath usurped sofar upon the World that she prevaileth equally in mens Words and practices calling things as she lists Whence a sensual Sow wallowing in the mire of Lust must bear the name of an Epicurean whercas in Truth an Epicurean is no other than a man placeing Happiness in rational Pleasures and intellectual Delights worthy of men Even as I according to the Scripture have placed it in those Delights that are Spiritual and becoming a Saint The cutting off of a Member deserves not the name of a Cure but is the Uncomfortable result of the desperate wits of Extremity and Necessity in a deplorable Case and an expedient intending the preservation of the whole with the loss of the part For better it is to go to Heaven with one Eye Hand or Foot than to be cast into Hell with two The Stoical Apathetick method if the Stoick be not as much wronged as the Epicurean is but a pitiful cutting at best a curb no wayes a Cure of a corrupt World A man will suffer much before he suffer the loss of his Limbs and he hath wrought but an undesirable Cure that by cutting off of a Member hath made a man creple or maim The World will want much before they want their Pleasures and Delights And indeed who would choose to be miserable Wherefore the only expedient method in this case will be diversion whereby men may save their Members the World may enjoy Delights and Pleasures for measure as much greater as for quality better than formerly in their courses of Iniquity only they must not run any more in the Channel of Sensuality but in the vein of Religion and Spirituality Consider then the Delights and Pleasures of Godliness and then let reason say who hath the sweetest Life the Saint or the Bruit 1. For their nature they are unspeakable and full of Glory 1 Pet. 1. 8. the Word is significant in its own Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorifyed â—oy a very Heaven upon Earth A Joy of the same Nature though not to the same degree with that in Heaven The Saints Delights in Earth are a cup of the same Wine for kind which they shall drink in the Kingdom of their Father though it be not of so high a colour nor of so rich a relish to us here in the Cellar as it is to them at the Kings Table Holiness is much mistaken in the World and so is Heaven and Happiness which is no other than the top and upper â—nd of Holiness or Holiness in its Holy-dayes Cloathes If men would consider this I suppose some should be as afraid of Heaven as they are of Holiness Yea I am really of the mind if God should open a door in Heaven to a Prophane Liver and say Come up hither that he should not dare to enter The Beauty and Light of that Glory so contrary to Darkness would dazle and confound and utterly undoe him If a man should be permitted yea commanded to throw himself into a burning Fiery Furnace like that of
Babylon durst he yet do it Yea though he were very cold and never so much needed to be warned And who among Hypocrites or Prophane Livers shall dwell with devouring Fire Who amongst them shall dwell with everlasting burnings Isa. 33 14. In a word men must either say that it is a great Unhappiness to be in Heaven or that it is their great Happiness to be more Holy 2. The pleasures and delights of Holiness are of the highest descent they spring from the rock of Eternity And O! how pure how wholsome how pleasant must they be The pleasures which God gives his People have himself for their spring and life for their vertue Psal. 36. 8. 9. with thee is the fountain of life 3. They have the deepest root and so farrest in upon the Soul as the delights of Hypocrites Worldlings and prophane persons are but the dreggs so they are but the scruse and pairings of pleasures their pleasures are but Skin-deep in the midst of all their laughter the heart is sad they are as Hypocritical in their delights as in their duties The Soul and Conscience of a wicked man hath nothing like Christ but this that they are never seen to laugh they are men of sorrows indeed and many sorrows are their portion That is appointed to them of God Psal. 32 10. with Isai. 65. 13 14. 4 The Consolations Joys Pleasures and delights of Godliness the most strong and efficacious in the multitude of their frighting repenting tempting doubting and inquiring thoughts Gods comforts delight their soul. Psal 94. 14. These turn their mourning into dancing they make them sing in a Prison and rejoice in tribulation But Affliction maketh a wicked man soon to forget his pleasures as waters that pass away yea and the memory of their former delights is to their present sorrows as he that singeth songs to a heavy heart and their song is miserum est fuisse saelicem It is the greatest misery to have once been happy 5. The delights of Godliness are pure and chast delights they are such as the Soul enjoys with Gods blessing and approbation yea with his command Psal. 37. 4. delight they self also in the Lord the pleasures of Godliness are our duty And for their Chastity they are like the pleasures that a man hath in the company of his lawful Wife Prov. 5. 19 Let her breasts satisfy thee at all times and be thou ravisht with her love the word in its own language is Eire thou always in her love If a man must play the fool let him do it lawfully and if it be an error it is an innocent one to erre with Gods approbation But the delights of wickedness are impure whoorish and strange delights such as a man hath in the company of a harlot and why will thou my son be ravished with a strange woman and embrace the bosome of a stranger Prov 5. 20. 6. The delights of Godliness are secure and safe delights This follows from the former Here the Soul is ridd of all fear of going too far there is no excess in those pleasures Eph. 5. 18. in wine there is excess but be filled with the Spirit there is no excess in that the more you drink of that the more sober you are and also in the delights of Godliness there is no fear of the sad after-claps of sorrow that conclude sinful pleasures for the end of that mirth is heaviness Prov. 14 13. The ungodly mans sinful pleasures are but a showr-blink that ends in a tempest their delights are like the pleasures of drunkards who drink and swill till their head ake and their heart be sick and they have their sentence with Babylon Ier 51. 39. In their heat I will make their feasts and I will make them drunken that they may rejoice and sleep a perpetual sleep and not awake saith the Lord 7. This follows from all that is said The pleasures and delights of Godliness are constant and induring pleasures John 16 33. your joy no man taketh from you As the World doth not give the Saints joy and delight so neither can it take these from them The Saints delights in Godliness are like spring waters that will rise as high as they fall in their courses As they descend first from Heaven so they never cease running till they ascend thither again they are like living running waters that make what turnings they will about mountains or whole countreys in end they fall into the Sea The River of pure pleasures that maketh glad the the City of God hath its outgoing into the Sea of that fulness of joy that is in Gods presence and that ocean of pleasures that are at his right hand for evermore And now I go forth unto the streets and stand in the open places and cry O all ye who love pleasures turn in hither tast and see that the Lord is Gracious I am so litle an enemy to pleasures and so much an Epicurean in opinion as you see that if any man shall shew me pleasures more pleasant than those of Godliness I am content to change for the better and that shall be when men and beasts make an exchange of Soules water and wine of natures and vertues and Heaven and Earth shall change places when evil shall be good black shall be white bitter sweet darkness light crockedness straight heaviness light when cold shall be hot and time shall be Eternal 4 Godliness is the only perfect harmonious and uniforme of all the Soules lovers what lame and defective pieces are all her companions I said as much in the description of the inward power of Grace as may shew how exactly commensurable her perfections are to all the powers and to the whole capacity of a man she satisfieth the understanding will and affections and exercises the whole man But of her defective companions some want the head as error superstition profanness whatever of the will and affections and practise be in these yet they are against the truth of a well informed judgment some want the heart as Hypocrisie and formality whatever of knowledge profession or practice be in these yet the will and affections do not consent some want the hands and feet and are meer trunks as all those who pretend to know will and love their Masters will but do it not And for their moral qualifications The first is a fool the next is a knave and the last is a sluggard But compleat Godliness hath the head heart hands and feet with all the parts of a perfect man and is a wise trusty and active piece And as it is compleat and perfect so it is most uniforme and harmonious Ungodhliness is a City of Division a Babel of Confusion it parteth chief friends and putteth a man at variance with those of his own house the wicked are like the troubled Sea their lusts are continually fighting and warring one against another and altogether against Holiness whence are Wars and fightings but from
endear it to any free Soul Some who could stand before an armed enemy have fallen before a naked beauty Let Sampson and David be witnesses in the case sawest thou ever the beauty of the Lord for how great is his Beauty and how great is his Goodness sawest thou ever the beauty of Holiness a beauty as rare as Rich a singular beauty a beauty Active and Communicative it makes all those beautiful that enjoy it it is not so with the Richest Worldly beauty an unbeautiful Husband may have a beautiful Wife whose beauty cannot make him comly none truely love and espouse Religion but it makes them comly with its beauty O how would such a beauty be courted in the World hast thou not the pourtrait of this beauty in thine heart the Chamber of her that conceaved thee I should hold my self everlastingly obliged to him that would give me a well done coppy and though I did not like it for him that did it yet would I love it for them that it is like And if this my discourse for Image and likness could say unto God thou art my Father and to Religion and Godliness thou art my Mother and my Sister The Piety of my vanity might excuse the vanity of my Piety to boast of my Relation to that lovly Family that brings forth all beauties I have seen the Heathen Venus their Godess of love and beauty painted with a flaming heart in her hand a pretty embleme of that Scripture Hos. 4. 11. Whoredome taketh a way the heart beauty maketh daily triumphs with mens hearts as the Garlands of her victories or the spoiles of her captives who are no enemies for amongst the many as there are many singularities of seminine victories these are not the least that Men conquer none but enemies Women none but friends Men take captives against their will womens captives are all consenters to their own bonds nor do they once desire to make their escape Men punish their captives with pain Women please theirs with torment and torment them with pleasure But O canst thou behold the beauty of Holiness and have thy heart at command Needs must the lively truth of Godliness be very desirable when a lying shew and dead picture of it is so lovely Mark 10. 21. Jesus beholding the young man loved him for the appearance of good he saw in him How transporting must true Godliness be in the Abstract and is not the profection of Piety the perfection of beauty since in the concrete and in its imperfection it is so ravishing Cant. 49. the Church with one of her eyes ravishes Christs heart a cheek-view a glance and half a look of a Saint is very alluring But what if both her eyes be to him then as one wounded he cryes Chap. 65. turn away thine eyes from me for they have overcome me He falls before his friends who rose over all his enemies the Saints beauty overcoms him that overcame the World it captivateth him that led captivity captive it triumpheth over him who triumphed over Principalities and Powers it conquers him who conquered death for love is strong as death Set death in the way of love it can despise and go over it If jealousie dispute Christs love he is ready to vindicate himself upon the highest adventure tell me says he what token shall I give thee what shall I do for thee If thou lovest me thou must die for me O jealousie cruel as the Grave I love thee and will wash thee in mine own Blood I love thee and will give my self for thee O love strong as Death O death-conquering Christ O Christconquering Love O Love-conquering Beauty of Holiness Look upon Holiness let thine eyes but observe her wayes Love her and give unto her a present of what thou hast But what is thy Petition O Queen and it shall be granted thee what is thy request and it shall be performed If I have found favour in thy sight O friend and if I please thee then give me thy Heart Prou. 23 26. My Son give me thine hears her Authority might command it her Beauty might rob it but her Modesty and Love doth Friendly desire it I would not have my discourse fall in the hands of the ungodly For wickedness proceedeth from the wicked as saith the Proverb of the Antients 1 Sam. 24. 13. But if I were to speak to ungodly Sinners O Lord open my closed Lips then shall I teach Transgressours thy wayes and Sinners shall be converted unto thee Psal. 51. 13. I would shew them what I have yet to add in the behalf of lovely Holiness I would sing to my Beloved a Song of my well Beloved But the alluring subject the Kindness I owe to Godliness with the respect I have for all that love serve her invite me to speak what I know and therefore beside all the alluring Motives to Godliness mentioned in the Explication I add these things to be considered wherein she excelleth all her Companions her Rivals and all that would partake with her in our Affections And I shall but point at some Heads leaving room for the godly Soul to enlarge in its Meditations upon the particulars in consideration 1. Godliness bringeth the Soul upon the greatest Interest The interest of God of the Soul of the Kingdom that cannot be moved the Crown that fadeth not away and the things not seen that are eternal that which eye hath not seen nor the ear heard nor hath it entered into the Heart of man to conceive even that which God hath laid up for those that love him Angustus est animus quem terrena delectant They are not ill to please who can be put off with things Wordly But the Saint is the only person of a great Spirit who indeed minds high things even as he is born to great things The Books De natura or of Nature are too mean a Subject for a Saint all his Studies are de Anima de Caelo de Deo his Lessons are of the Soul of Heaven and of God His ditan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he minds the things that are above 2. Only Godliness hath that in it that can maintain and advance his greatest interest What can all the Pomp Pleasures and Profits of the World do to a Soul Do these things make a better man Lay all these to a wounded Conscience and they will be as he that taketh away a Garment in cold Weather as Vinegar upon Nitre or as he that singeth Songs to a heavy Heart Prov. 25. 20. they may make it worse they cannot make it better A mean subjects Rent cannot bear the Charges of a Crown nor can all the imaginable affluence of Worldly sensual Pleasures the delights of the Sons of Men fill up the Accounts of a mans Happiness Are not all things worldly under an Antient Curse for mans sake And shall that which is cursed make us Blessed The Wisdom of Solomon and who shall come after the King hath