A word to Israel in the wilderness, or, An arraignment of unbelief shewing the evil of distrust ... / by John Chishul.

Heb. 3.8, 9, 10.

Harden not your hearts, as in the Pro∣vocation, in the day of Temptation, in the VVilderness, &c.

SHould I take notice of the Context, I could not pass by many things which would present themselves to our consideration, nor avoid such an expence of time, as would pre∣vent what at present I intend. Let it suffice to know, that the people to whom the Author directs this Epi∣stle, were a professing and afflicted people. The great design that he drives at, is to establish them in the Faith, and to comfort them in their Sufferings: Insisting upon the form∣er, he lays the great Example of Israel

before them, for their Caution: in which is considerable,

First, The persons propounded, Israel your Fathers.

Secondly, The Stage upon which they are presented, in the wilder∣ness.

Thirdly, Gods Dispensations to them-ward, they saw his works.

Fourthly, Their carriage under and after all this, They tempted and pro∣ved me. They would not believe upon all the proofs and experiences that they had, but would still be put∣ting God upon new proofs.

Fifthly, Gods resentment of this, He was provoked, and grieved; He was angry, because of such unworthy carriage; and he was grieved because it was from a people so near him, and so much beloved.

Sixthly, We have the aggravation of their sin, and the reason of this Provocation; it was for a long time, and after large experience of Gods wayes.

Seventhly, We have a Comment upon this by the Holy Ghost, disco∣vering the rise of the Sin; it is char∣ged partly upon their vvills, and part∣ly upon their Understandings; Per∣versness in the one, and Darkness in the other. They erre in their hearts, and they have not known my wayes.

That I may make a plain way to the Doctrine I purpose to insist up∣on, take a brief Explication of some terms in the Text. I will touch no more, than I must of necessity; and these no further then to make way to the Doctrine: The rest of the particu∣lars will fall in, in the handling of this.

It is needful to know, what every word imports in this Clause. In the Provocation, in the day of Temptation in the VVilderness.

These all relate one to the other: If you ask what the Provocation was, he tells you it was the Temptation: If you demand, how this must be un∣derstood, and where fixed; he tells in the Wilderness.

But you will next inquire, VVhat particular Time and Action this points at, in the Wilderness?

Some would have it to intend the whole Forty years, in which they did often provoke the Lord.

But others judg, that the Holy Ghost points at some special Provoca∣tions in their passage through the Wil∣derness, and they fix them principal∣ly upon Exod. 17.7. They tempted the Lord, saying, Is the Lord among us, or not? And upon Numb. 14.11. How long will this people provoke me? how long will it be ere they believe me?

The surest and safest way is to fol∣low the Scripture it self, in expound∣ing these Terms: We shall find that David, from whose 95. Psalm, these words are taken, does himself explain them, Psal. 78. vers. 17, 18, 19, 20.40, 41.

In which he plainly tells us, How the Israelites tempted, provo∣ked, and grieved the Lord in the Wilderness. Their sin, he says, was

unbelief, and what kind of unbelief also he informs us, viz. a Distrust of his Providential care of them, and Fatherly provision for them in that Wilderness, and of his Power and Truth; whether he could or would lead them thorow it to the good Land he had promised them. They said vers. 19. Can God provide a Ta∣ble in the Wilderness? Thus, says the Holy Ghost, they speak against God. You cannot speak worse of God, nor more to his provocation, than, when things run low with his peo∣ple, to question, whether he can, or will provide for them.

God observes this of those Hypo∣crites, in Mal. 1.33, 14. Your words have been stout against me, saith the Lord.

He insisteth again upon this, v. 20. Can he give Bread also? Can he give Flesh to his people? But how does the Lord resent this? When he heard this he was wrath, ver. 21. This was an evil not to be born withal any

longer; and as men that are offended will over with the matter of offence once and again, so does the Holy Ghost repeat their sin again and again, ver. 22. Because they believed not God, and trusted not in his Salvation, and ver. 40, and 41. How often did they provoke him in the Wilderness, and grieve him in the Desart; yea, they turned back and tempted God, and limited the holy One of Israel. In all which we see plainly, that this great Provocation was Unbelief, and a distrustful bounding of Gods Power and Goodness; and this is such a sin, that God will not pass it by in his peo∣ple, without special notice taken of it, and expressing just indignation a∣gainst it. So that we have a very plain and easie path to this Truth;

Doct. God is highly provoked, when his people distrust his Providence, though they be in a VVilderness.

For the proof of this, I need not say much, the referring you to what God said and did upon Israels distrust

is enough to confirm it (thoug•• they had as much ground and colour of reason for what they said and did, as it is possible for any after them to have). I have given you already an account of what God said upon this, and you see, his language is like that of one greatly incensed; and if that be not proof sufficient, see what he did, he slew all that Generation in the Wilderness; nay, he would not let Moses and Aaron, go into Canaan because they had not been careful to sanctifie his Name before them, in bearing witness against this their Di∣strust of God at the first appearance of it.

To make this Doctrine look more towards us, let us consider; that it refers not so much to a Place, as to a Condition. Wheresoever a people are, if their Condition resemble Is∣raels in their passage from Egypt, they may be said to be in a Wilderness.

God sets out the afflictions and troubles of his people in the latter

dayes, by this Allusion, Hos. 2.14. I will bring her into the Wilderness; which imploys two things, First, A condition which shall be very barren of all ou••ward Comf••••••s: This is noted, Hos. 2.12, 13. I will destroy her Vinyards and Figtrees, and make them a Forest, &c. God would make her Land like a Wilderness, a Land that was not sown, Jer. 2.2.

Secondly, It was a place, thorow which was no beaten path. So that, as there was no comfortable Being in it, so there was no ready way out of it, Psal. 107.40. He causeth them to wander in the Wilderness, where there was no way.

He bringeth even Princes and the great ones of the Earth into such streights, that they are at a loss, and can find no way out. The meaning of this Doctrine is this, That if God should bring his people into such a condition through trouble and af∣fliction, that they should see no way of Supply in it, nor any probable

way out of it, yet it is a Provocati∣on for them to distrust God. No streights can excuse, much less justifie the distrust of Gods people. What ever plea Unbelief may seem to have, it will be found a great Provocation. And the Reasons of this are evi∣dent.

Reason the first. Distrust of God, though in streights, is a denying him to be God; it is a bringing of him and all his Actions, to the proportion and standard of the Creature. It is in effect to say, he is like one of us. And, as God could not bear this language, when it impeacht his Ho∣liness, (Psal. 50.21. Thou thoughtest I was such a one as thy self)▪ So he will not digest it, when it denies his Almightiness. When we limit the Holy One, and shu•• him up in the bounds of former Experiences, or present Probabilities; we do plainly deny him to be God. If we will own him to be God, we must expect from him things sutable to his Al∣mighty

Power and Goodness, I mean where we have the Concurrence of his promise. We should say to any Difficulty that lies in the way of any promised mercy, as Zechariah says, Zech. 4.7. What art thou, O great Mountain? When carnal Reason would come in, and proportion our hopes and expectations to the proba∣bilities on the one side, or difficulties on the other, we should answer it with those words of the Lord, Isa. 55.9. As the Heavens are higher than the Earth, so are my wayes (saith God) higher than yours. Indeed, were not his wayes above ours, wherein would he appear to be God? If we could expect nothing from him, but upon the terms we expect them from o∣thers, how should we keep an awe, and dread of him in our hearts. Re∣member this, Unbelief hath a mix∣ture of Atheism in it, and must needs provoke.

Reason the second. It is a secret questioning, sometimes an open Re∣proaching

the Attributes of God. It sets up Carnal Reason, and Mans wisdom in the Judgment Seat, and brings all the Attributes of the Blessed God to the Bar, where they are cen∣sured and sentenced at the pleasure of these▪ blind and bold Inquisitors. Sometimes they fall fowl with his Po∣wer, Psal. 78.19, 20. Can God fur∣nish a Table in the Wilderness? At an∣other time they reproach his Wis∣dom, as if he knew not How to save; either to prevent misery, or bring deliverance, Psal. 73.11. How doth God know? is there Knowledg in the most High? And his Truth and Faithfulness seldom escapes them: David himself stumbled upon these, 1 Sam. 27.1. And David said in his heart, I shall now perish one day, by the hand of Saul.

And this Distrust is commonly ac∣companied either with a denyal of former Experiences of Gods provi∣dential Actings, or else with a loading ••hem with false and unworthy Im∣putations.

Either we say that all the good which God hath done his peo∣ple was by chance, the Finger of God was not in it; and so that Grave which buries our present hopes and expecta∣tions, swallows up all our past experi∣ences, and we become in a moment as if we had never known any thing of Gods Providence: Or, if we come not to a denyal of the Provi∣dence it self, we arrive at something worse, to put the basest Constructi∣ons upon the best Dispensations; as Israel in their Provocation did: who said of that glorious Deliverance out of Egypt, that they were brought in∣to the Wilderness to be slain there, Exod. 14.11, 12. and Exod. 17.3. Now such Reflections as these which are frequently the attendants upon di∣strust, must needs be greatly provo∣king.

Reason the third. It casts a visible Dishonour upon God before men. Distrust and Diffidence are seldome carried so secretly, but they find some

vent, and are often in their work∣ings exposed to the observation of others, yea, and they the enemies of God and Religion; and before these God is dishonoured two wayes.

First, The very name of God suf∣fers. For when his enemies see those who have followed God, and professed to know him to fall in their hopes, and to sink in their spirits, they believe God himself is fallen in these men affections and esteem; they begin to think that there is no profit in serving God, and that these men do now repent their choice. But when men can walk chearfully, and keep up their hopes and comforts at a high rate in times of trouble and af∣fliction, it glorifies God before men, and testifies to all that God is worthy to be chosen and loved for himself, and that it is good drawing nigh to him. When men see us walking as the Prophet did, Hab. 3.17, 18, 19. re∣joycing in God when all outward comforts fall; it leaves them con∣vinc'd

that there is an excellency in God, which they are not acquainted withal. Nay, when we can, not on∣ly comfort our selves in God, and content ourselves with him in a Wil∣derness, but go into a Wilderness for him as Moses did, this tells all the world that God is worth injoying: But when we are sad and dejected be∣cause we are brought into some streights, it makes men conclude that there is little comfort in walking with God, and that God alone is not enough for a man to live upon.

Secondly, God is dishonoured by this distrust through that reproach which is cast upon Religion, and the power of Godliness.

VVhen men can bear up no fur∣ther than the power and strength of Reason will carry them, and those who profess Godliness walk by com∣mon rules and carnal Principles, their observers say; Either these men are not Godly, or Godliness is no such thing as they would make it. By

your profession of Godliness, your enemies are brought to an expectati∣on of some singular thing from you, something to which their Principles will not reach, or else they will not be convinc'd that there is any great matter in Godliness; they expect that it should carry you on in difficulties when they should pause, if not re∣treat, and that it should bear you up where they should sink: And if you can do this, and the frame of your spirits be singular as your actions, you may regain some of that honour that Religion has lost; and you will make it manifest, that the same spirit is in you which was in the Apostles and Primitive Christians. It was easie for an ordinary eye to see an extraordina∣ry spirit in them, Acts 5.41. 2 Cor. 6.10. Col. 1.11. But if in times of tryal you sink into a lowness of spirit, and walk by beggarly Principles, who have talked of and professed higher, men will conclude this was all but talk, and that Godliness hath nothing

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in it but Pretensions, and Positions suited and accommodated to the Inte∣rests of those that profess it, and that it hath no inward principles fitted to the Doctrines and Assertions of its Professours. Now what a Provocati∣on must this be, to help such a base Opinion as this into the world, or to confirm and strengthen it, where it hath taken some hold in the minds of vain men.

Reason the fourth. It speaks plain∣ly the heart to be naught, and is a Demonstration of the unsoundness and insincerity of it, under all former professions. It tells us, that all that was done before, was but in Hypocri∣sie: And what is more abominable than this? VVe find nothing so much insisted on by the Holy Ghost in aggra∣vating the m scarr ages of Israel, as their distru••t of God, Psal, 78.32. For all this they sinned still, (and he adds, as if they had no other sin) and believed not for his wondrous works. Hence he argues their Hy∣pocrisie,

ver. 35, 36, 37. As if he had said, Sometimes they would be brought to some acknowledgment of Gods Goodness to them, and Care for them, yet this was but lip-labour; and he infers from hence, that their hearts were not right with him, nor were they stedfast in his Covenant.

There is noth••ng more certain than this, that those who do but▪ feignedly close with God in times of prosperity, will start in times of try∣al; and such falterings then are preg∣nant testimonies of their flattering with God before.

Departing from God in affliction, gives the lie to former Profession, and tells us that such a one never took God for his chief good, for then he would be content with him alone: Such a one never yet entered into Covenant with God as Almighty, and All-sufficient; never lookt upon God as Abraham did, as his Shield, and his exceeding great Reward, Gen, 17.1.

No, he took God to be a Servant to some Interest, which he thinks will best stand now without him; and finding no further use of his Professi∣on, he would fain find some plausi∣ble reason for the dismissing of it. Therefore he aggravates every Diffi∣culty and Hazard, and makes them unanswerable Objections, as if God had led him into manifest Inconve∣niences, and had made no Provision against them. Thus it was with Isra∣el, they would take every occasion of quarrelling with Moses from pretend∣ed Difficulties, and Inconveniencies which did arise, and they deemed these to be Insupportable and Incura∣ble. But what was in the Bottom of all this? They hankred after the Gar∣lick and Onions of Egypt, they would fain go back to these. It is very hard to keep a man steddy in his Profession under streights, whose heart is not right with God.

Therefore the Apostle cautions us, to take heed of the unbelief of the

heart, Heb. 3.12. Take heed lest there be in any of you an evil heart of unbe¦lief, in departing from the living God. If the heart be not right for God, it will surely cause a man to dep••rt from him at one time or other. The Ho∣ly Ghost notes this in the Text, as the ground of all their Distrust: They are a people that do erre in their hearts. Their hearts are not right with me, therefore they Distrust me.

Reason the fifth. It speaks us gros∣ly ignorant of the wayes of God; which must needs Provoke, after fre∣quent Opportunities and Advantages given us, of acquainting our selves with them. This was the Aggravation of Israels sin in this place, that they who had seen so many of Gods won∣derful works, and had been so disci∣plined in Egypt, and in the Wilder∣ness, should yet be ignorant of the Wayes of God. What should be expected at last, but that God should lay them by as a company of unteach∣able Dunces? God is not only pro∣voked

but grieved at this, that he should be so long teaching them, and they learn so little.

Obj. But you will say, Is it possible that Israel could be ignorant of the ways of God, who had seen all his won∣ders in Egypt, and at the Red-Sea, and afterwards in the VVilderness?

Answ. Israel was not simply ig∣norant of these things, but they were not mindful of them, at least; at such times when they should have im∣proved them for their Faith, and Hope ••n God; they carried them∣selves unworthily after such experi∣encies, even as if they had never seen or heard of any such thing. VVhen they met with any new d fficulty, they behaved themselves as if that were the first, and they had never been carried thorow any before.

We shall find Israel acting and rea∣soning at sometimes, as if God had never done any thing extraordinary for their deliverance; as if they had never seen so much as a little Finger

of Providence put forth for them; as if they had been preserved from the rage of the Egyptians, and from the ruine and misery to which they were often appointed, onely by some Acci∣dents, or Chances, and God had stood Newter all the while, Psal. 106.21, 22. They forgat God their Savi∣our, who had done great things in E∣gypt, wondrous things in the Land of Ham and terrible things at the Red-Sea.

They were as Distrustful and Unbe∣lieving, as if God had never appear∣ed in bringing them out of Egypt, and they had seen nothing worth their Observation in that Wilderness, but the Discouragements which lay be∣fore them.

Now do you think that God can bear this, that those who had seen so much of the stretched-out Hand of God, and contributed to the making his Name fearful with praises (as they had done, Exod. 15.11.) should after all this, walk and act as if these

things had been only some Dream or Fancy? No, God will not bear it, Psal. 106.23. Therefore he said, he would destroy them, had not Moses his chosen stood before him in the breach; to turn away his wrath, lest he should destroy them. Now as Unbelief is accompanied with an Unmindfulness of what he has done, so also with a great and palpable Ignorance of what God is doing. There are certain wayes of Providence, in which God walks towards his people, which men that are not skild in, are discouraged from, and fill'd with fears, but those who understand them are not trou∣bled at. And indeed, the most of the troubles and fears of Gods own people do arise, from the too little acquaintance that they have with Gods wayes. The laying a few of these before you, may be a great cure to unbelief, and prevent a great deal of sinful fear which Israel run into, because they had not known his wayes.

The Wayes of God here intend∣ed, may be such as these:

First, It is Gods way, to suffer great Enemies and Oppositions to arise against that work and people, which he intends signally to own. It hath been thus in every Age, and is like to be so to the end.

When God chose Israel from a∣mong all the Kindreds of the Earth to be his▪ and intended to bless them above all others, and put his Name upon them; What Enemies did ap∣pear against that people? In Egypt, how was Pharaoh set upon their ruine! then in the Wilderness Amaleck in∣deavours to cut them off; and in Ca∣naan, they had all the Nations round about them, Psal. 83.6, 7, 8. The Tabernacles of Edom, and the Ishma∣lites, of Moab, and the Hagarens; Gebal, and Ammon, and Amalek, the Philistines, with the Inhabitants of Tyre.

I might multiply Instances in every Age, of the Potent and Formidable

Adversaries of the people of God. In the first planting of the Gospel, what opposition did appear against a Company of poor Fishermen, when they began to Preach Christ crucified and risen from the dead. Some by Authority indeavoured to silence them, some by Subtilty to insnare them, others Combined to destroy them; that it is a wonder that the Rage of the Enemy hath not pre∣vailed all along to root up all the godly.

And as great Enemies have risen up against Gods people: So also, a∣gainst the work which God hath set a Foot in the world. Pharaoh did not onely hate the Israelites, but the work which God was doing among them. He would have bin rid of them, but he would not let them go to serve the Lord. When God had them in the Wilderness, and was about to set up his Worship and Ordinances amongst them, what hindrances do arise from among themselves? How oft do they

quarrel with Moses, and resolve to make a Captain to carry them back again, and instead of promoting Gods instituted Worship, how prone are they to run to Idolatry?

When afterwards they were Cap∣tives in Babylon, and the time of their deliverance from thence drew nigh, the Day dawned towards it, God had raised up eminent Instruments, as Ezrah, Ne∣hemiah, Zerubabbel, and Zechariah; what Opposition doth this work meet withal, from Sanballat, Tobias, and others; so that the Prophet takes notice of a Mountain, yea a great Mountain that lay in the way of those men whom God used in his work, Zech. 4.7.

And when the Lord sets on foot the Reformation in the latter dayes, and is about to bring out his Church from Mystical Babylon; we find great difficulties do occurr, such as threaten to swallow up the Man-child, as soon as he is born, Rev. 12.4. Now this hath been Gods way, and constant

course, to carry his people, and his Work thorow great difficulties. He could keep down Enemies as easily as cast them down; he could make every man kind and fair to his people, as he did Esau to Jacob; and help for∣ward his work, as he did Cyrus: But, to glorifie his Name, and exercise his peoples Faith, he will carry his work thorow the thickest of his Enemies, and their strongest opposition. This being known to be Gods way from the beginning, his people should prepare for, and expect these things: And they have no reason to be dis∣couraged or to despond, because things fall out according to former experiences and their expectations.

Secondly, It is a usual way of God after he hath given his people hopes of some special Mercy, to bring them to a great loss before he gives it in to them.

When he hath brought some Good very nigh them, and raised their ex∣pectation, he suddenly crucifies all

the means leading to it, so that they see the Mercy lying dead before them; and if they go round about it, and view all the means which might render it probable, it seems to them to be like those dry Bones which the Prophet saw, Ezek. 37.2.

God made a promise to Abraham of blessing all Nations in his Seed: but before he sees this made good; Sarahs womb is dead, and Abrahams body is dead also.

Joseph has Prophetical dreams of his Honour in his Fathers family: but before this is made good he is sold, and when he gets a little Credit and Respect in a Strange Country, he is cast from thence into Prison, and all probabilities of his preferment lie bu∣ried in a Dungeon.

David had promises of the King∣dom after Saul, and he rises fairly to∣wards it for a time, he comes to be a great Courtier, a Favorite with Jona∣than and the people: but before he comes to injoy this, he must be dri∣ven

from Court, and from his own House, yea out of the Kingdom, and forc'd to serve a strange Prince.

Thus when God promises to re∣store his people Israel, and to unite Judah and them together, he says, he will first bring them into the Wilder∣ness, Hos. 2.14. He will lose them as to their own apprehensions, and bring them into such troubles and di∣stresses, that they shall not see the way out of them, nor perceive any way leading to that good which he intends them. Gods way is to crucifie Mer∣cies as they are in the hands of every Creature, that we may look only to him for Salvation. Wicked men are watchful to stop everp gap, where any good might come in, and by this means they help forward the Mercy, for they drive us more to God, and so nearer to the Mercy which they would prevent. Now they who know this to be Gods way, will yet keep Hope alive, though the means leading to the good they hope for, be dead.

Thirdly, Gods way is, not to carry on great works for his peoples good, without great Intermissions, suffer∣ing them to fall back by some notable Relapses. If he do not altogether crucifie the means, yet he suffers the work it self to receive some deadly Blow for a time. Thus it was with Israel, and that work which was to give them both the Land of Canaan, and the Instituted Worship of God. How fairly and smoothly does this go on for a long time together God instructs them concerning his Ordi∣nances, furnishes them with Laws, and Statutes, carries them through the Wilderness, so that they were come to the very borders of Canaan, and seemed even ready to enter; Spies are sent out on purpose to discover the Land & they wait but for their return. But when it is come thus far, what a strange Relapse doth it suffer; and for their Unbelief, they are carried quite back again into the Wilderness; as if the Lord intended to carry them

back to Egypt. If you peruse the History, you shall find that they re∣covered not this, in less than Forty years: After so long a stop, it was in the same posture in which we find it, when Caleb and Joshua, with others were sent out to spie out the Land: And as it was in the bringing them out of Egypt, and the first setling of his Worship among them, so it was in the restoring it unto them, when he called them out of Babylon. How did the Work begin to flourish in Ezra's time? what progress did he make in it, so that things were like to go on without any rub? Yet what a blow did the Work of building the Temple receive, so that it was hin∣dred in the Reign of Cyrus, Aha∣shuerus, and Artaxerxes, to the se∣cond year of Darius, Ezra 4:5, 6, 7.

If we look nearer home, we shall find a Confirmation of this truth. The Reformation, begun in England by King Edward the sixt, suffered a Relapse in Queen Maries days, and

we were carried back again into the very same darkness out of which we were ascending.

This is a truth so plainly asserted in the Records of all Ages, in which any thing of Reformation hath appeared, that it must be confest to be a Way of God in all times, to suffer eminent works, to meet with eminent stops: and where this is known and consider∣ed, it cannot be thought ground of Distrust.

Fourthly, Gods way is to carry on his own work while it seems to be at a stand: Though it may meet with many stops, yet it never stands still. Though some of the VVheels seem to be fixt, yet others are moving which we see not. In those Inter∣vals and Pauses which appear, God is still about his work. Perhaps, He lays-by some visible part of the Deli∣verance of his people, and of the Destruction of Antichrist; he suffers that part to stand still which our Eyes are most upon, but some part of it is

still in hand; He is either preparing the Enemy for ruine, or fitting his peo∣ple for Mercy. The sins of the Amo∣rites must be fill'd up before Abrahams seed can possess the Land, and Israel must be fitted for Canaan, ere they can enter it. Now those very Pro∣vidences which seem to retard gene∣ral Mercies to the Church, do in a secret way hasten them; for they do prepare and make ready some things which do necessarily conduce to them.

Fifthly, Gods way of working is such, that no difficulties can stand be∣fore him when he will appear. What can lie in the way of God, and the Salvation promised to his people, but Dust and Ashes? And what is all the opposition of the world before him; more than Chaff before the Wind? or Stubble before the Fire? Bring the strongest Thorns of the Wilder∣ness, and make the stoutest Fence you can, and see whether you can hedg up his way, Isa. 27.4. Who

would set the Thorns and Bryers a∣gainst me in Battel, I would go thorow them, and would burn them together. I would first break thorow and despise their opposition, and then return and chastise their folly in their destructi∣on. Thus God dealt with Pharaoh: he raised as much opposition as he could against God, but He led his people through the midst of all their Opposers while their hands were bound, and then he let them loose again to follow Israel into the Red-Sea, where he buried them under the walls which shelter'd Israel.

And were those great Oppositions which were raised against the build∣ing of the Temple, more succesful? Zech. 4.7. Who art thou, a great Moun∣tain, before zerubbabel; thou shalt become a plain. Who art thou? It is answered, A great Mountain. But what is a Mountain, yea a great Mountain, or all the Mountains of the world before him? But as the small dust of the ballance, Isa. 40.15.

All Oppositions and Difficulties, will seem Inconsiderable in the way of that work which we look upon as Gods, to him that knows his ways.

Sixthly, It is Gods way to increase his people, by those Providences which are likeliest to destroy them. Those Afflictions and Persecutions which have befallen the People and Church of God, have threatned the ruine of the whole; but indeed have not only added to their stature in Grace, but to their increase in num∣bers. Thus Israel did increase un∣der a cruel bondage. It is said in Exod. 1.12. The more they afflicted them, the more they multiplied. And it is observable, that there was no considerable increase of Abrahams seed, till we read of their oppression. God promised to give Abraham the Land after four hundred years, and we find 200 of these expired before their coming into Egypt, and they were then but seventy souls, Gen. 46.27, a small increase: But after Jo∣sephs

death, and their oppression in the last two hundred ••••••rs, they were grown to a vast Number, so that there went out six hundred thousand men of war, besides Levites, Wo∣men and Children, Exod. 12.37. The same way hath God taken to raise a Gospel-seed, he hath multiplied the Professors of the Truth, by the Op∣pression and Rage of their Enemies. Therefore to despond, as if the In∣terest of Christ were sinking in the world because Persecution arises, is a gross piece of Ignorance of the ways of God, who multiplies his people by their troubles.

Seventhly, Another way of God, is to work by those whose Interest seems to lie most against his work. Rather than God will want instru∣ments to deliver his people, and to set up his Instituted worship among them, he will make use of men much interested against it.

It is the policy of Satan to twist as many potent Interests together, as he

can to hinder the Kingdom of Christ, yet when the Lords time is come to deliver his people, he oft makes use of those whom we judge most in∣gaged against it.

This is manifest in Israels deliver∣ance from the Babylonish Captivity; Israel was then as the dry Bones, no visible means left for their inlarge∣ment: They were weak and unable to rescue themselves, they had no potent Allies, nor Friends to make terms for them. It was the Interest of the Babylonians, to keep them un∣der in their Captivity; and if it could be hoped that they would part with them, yet they were never able to compass the building of the Temple in their poverty; neither could they hope for assistance in this, from those who had spoiled the Temple of all its Ornaments, and been enriched with its Treasures: Yet when the time comes for the building of the Tem∣ple, Cyrus shall let the Jews go; and rather than such a work shall want

Incouragement, he himself shall ani∣mate them in building, & furnish them with all things needful for this work: Nay (which is matter of Astonish∣ment) he shall give up all the Trea∣sures of the House of the Lord, though they were great, and were a considerable increase of the Persian wealth and greatness. Nay, which is yet more stupendous, he shall fetch them out of the House of his gods, though consecrated to them, and give them back to the God of Israel, Ezra 1.7, 8, 9, 10. And although this work met with Obstructions; and evil Counsellours had suggested to the King. That it was against his In∣terest to suffer such a work as this to go forward; yet God inclined the hearts of the Kings of Persia, to fa∣vour and further it: As you may see, Ezra 6.8, 9.10. Ezra 7.15.20, 21. Neh. 2.8. Now if we consult their ••nterest, this could not be rationally expected from them: How could we ••ope that they should advance the

Worship of a God they did not pro∣fess to serve? Who could expect that they should incourage Israel, in that which would make them a di∣stinct people from all the world, and thereby raise them, from being useful Servants, to become formidable E∣nemies? Yet when God will make use of men to help forward his Work, he will make them Blind, and Deaf to their own Interests; they shall serve the Interests of God, while they seem to destroy their own.

Thus it shall be in the Deliverance of the Church from Mystical Baby∣lon: God will work by those whose Interest that Antichristian Whore hath twisted together with hers a∣gainst Reformation, and the Liberty of the Saints, from her cruel Bon∣dage. For they who did agree to∣gether to give their power to the Beast, to support and uphold his Kingdom, shall also agree together to hate the Whore, and make her desolate, Rev. 17. v. 12. compared with the 16.

It is matter of Discouragement to many good men, to consider how many Powerful Interests are united, against the Interest of the Gospel and Reformation: But alas, when God will work, he can ingage those to as∣sist, from whom in the Eyes of Rea∣son, we have most cause to fear. And doubtless it is Antichrist's great security, 〈◊〉〈◊〉 he sits upon many wa∣ters, and hath many considerable ones in combination with him: And though these seem to be inseparably fixed to him, so that they are in dan∣ger of sinking if he fall, or they start; yet will God not only pluck these away, but also strip him naked by those who have helped to adorne him.

To despond therefore, and say, Jacob is low, By whom shall he rise? is to forget, that God can and will raise him (rather than he shall sink) by those, whom we fear most will keep him down. When the Church is fit for Deliverance, rather than she

shall want help, God will work by his Enemies.

Last of all, It is Gods way to ap∣pear for the Salvation of his people, when their hearts and hopes are low∣est. He comes at their Midnight, when they have no Light of Sense, and perhaps few have the Light of Faith. That of our Saviour is re∣markable, Luke 18.7, 8, ••nd shall not God avenge his own Elect, that cry Day and Night unto him; I tell you he will avenge them speedily. Neverthe∣less when the Son of Man cometh, shall he find Faith on the Earth? Though there shall be found a spirit of prayer among the Elect, and I tell you (says Christ) God wil avenge them, and that speedily too, and this I leave upon Record for their com∣fort; yet, when I come to deliver, I shall scarcely find Faith concerning my Coming, and Avenging, amongst my praying people.

The Scripture is full of Instances to prove this Truth, When Abraham

is call'd to offer up Isaac, (and in him the great Blessing promised to all Na∣tions) the Lord doth not appear for his deliverance, till the Knife be lift∣ed up over him to slay him; and Abraham sets a note of Observation upon this Providence, that it may be for Instruction and Comfort to all the People of God, who shall meet with the like difficulties at any time, Gen. 22.14. He calls it Jehovah-Ji∣reh (and the Proverbial Gloss upon this is very good) In the Mount of the Lord it shall be seen. It is not said, In the Mount God hath been seen, looking back to what God had done, but it looks forward to what God should do, and his people might expect in after Ages. Moses leaves this Gloss as a Prop to the Faith of Gods people, that when they are in as great streights as he was, they may be able to say; In the Mount, God will be seen: And this indeed hath been confirmed by Instances of great Note.

When Israel was in Egypt, and her bondage great, God sends Moses with a Message of Deliverance, and the hopes of this, refresht their hearts a little. But we find more Load laid upon their backs, which were ready to break before; so that the people beg••n to be angry with Moses, judg∣ing that he had made then Condition worse: Hereupon God begins to plague the Egyptians; this moves Pharaoh and his people, and they seem inclinable to let Israel go, and begin to treat about it; they treat and break, and renew their Treaty again; the Israelites are between hope and fear concerning the issue of this; but at last Pharaoh grows resolute and desperate, and not only refuses to let them go, but threatens Moses and Aaron with death, if they come any more in his sight, Exod. 10.28. Now you may conceive the hearts of the Children of Israel are sinking, and they reason thus with themselves; If all this will not work our Deliver∣ance,

then wo unto us; we see Pha∣raoh is resolv'd not to let us go; we must prepare for suffering and perpe∣tual slavery, yea, and to bear what over the wrath of an inraged Enemy can inflict upon us, who will surely be revenged for all that Egypt hath suffered, and so all these plagues will in the Conclusion and in Effect, fall on us. Thus dark in all probability were their apprehensions; but now the time is come to fulfil the Promise, and God appears at their Midnight, and brings them out with a high Hand.

Let us follow them into Canaan, where we find them sinning away their Freedom, and God gives them up into the hands of the Philistins, from whom he doth not deliver them till they are brought exceeding low. Their enemies we shall find were ve∣ry high, and they as low, 1 Sam. 13.5, 6. they were dispirited, their hearts failed them; so that many hid them∣selves in Rocks, Caves, and Thickets,

high Places and Pits: they who had so much courage to assemble with Saul, followed him trembling, ver. 7. and these were but a very few, v. 15. about six hundred men, and these also unarmed, v. 22. and that their af∣fliction might be pressed down and running over, their King and Gene∣ral had received a dreadful Check, a sad Message of his Rejection; and the Prophet that brought it was gone a∣way, as if he would not stay to see the ruine of him, and that handful of men that followed him. Surely this people seem to be as near to de∣struction, as Isaac in the Mount; yet here was God seen, and Deliverance comes when it was never less expe∣cted or hoped for by a people.

Let us view them in their Captivity when they were in Babylon, and their Condition was as desperate as ever, Ezek. 37.1, 2, 3. Israel was like a company of dry Bones, yea, like Bones which had not a Grave afford∣ed them; they were scattered, Bone

from Bone, and very dry; so that the Lord asks the Prophet, this Questi∣on; Can these dry Bones live? Pro∣babilities of their Deliverance cease, and the Possibility comes now to be a Question, and it is so great a Questi∣on, that God only can resolve it: Lord thou knowest, says the Prophet: He only can tell what can be done in this Case, who can do what he will in any Case. Now when things are brought to this Extremity, then the Lord begins to work, ver. 4, 5. A∣gain the Lord said unto me, Prophe∣sie upon these Bones, and say un∣to them: O ye dry Bones, hear the Word of the Lord. Thus saith the Lord God unto these Bones, Behold, I will cause breath to enter into you, and ye shall live, &c. And as it was then, so it will be at the last and great De∣••iverance of the Church, from the Tyranny of Mystical Babylon. The Beast so far prevails over the Wit∣nesses, that they Prophesie in Sack∣••loth a great while; but a little be∣fore

the ruine of Antichrist, he over∣comes, and kills the Witnesses, and insults over their dead Bodies, Rev. 11.7, 8, 9. But now, when their dead Carcases have been exposed to the view of all the world, and the scorn of Antichrist hath been sufficiently manifested in Triumphing over them, and making merry for their Destru∣ction; even then shall God raise up these Witnesses, and his Work and Cause in their Hands, to the Astonish∣ment and Terrour of their Adversa∣ries: And then, when the Whore thought she had gotten all, shall those Voices be heard; The Kingdoms of the World, are become the Kingdoms of our Lord and his Christ. And in∣deed, this is that which the Lord fore∣told long since, Deut. 32.36. The Lord will judg his people, and repent himself for his Servants, when he sees that their power is gone, and there is none shut up or left. Gods people have been too high, but never too low for him to work by: Therefore

the lower and faster they fall, the sooner we shall expect their Deliver∣ance, if we judg as people that un∣derstand the Ways of God towards his people. But if we shall stretch our measuring Line over the Path of the Almighty, we shall afflict and per∣plex, our own spirits, dishonour and provoke God, and give up our hopes upon every Cloud that arises, and all because we know not the Ways of the Lord. Thus I have shewn you that Distrust of God in streights, is a conviction of Ignorance concern∣ing the Ways of the Lord, which he walks in towards us.

I may add also, It is a Demonstra∣t••on of our Ignorance, touching the ways which we ought to walk in, towards him. For the ways of our Duty, aswel as the ways of Provi∣dence, are called the Ways of the Lord in Scripture, as is evident if we consult, Psal. 18.21. 2 Cor. 11.6. Psal. 108.5. And this is certain, he ••hat is not mindful of one, seldom

understands the other; they who do mistake Gods ways of Providence to∣wards them, commonly fail in their Duties to him. When Israel did misinterpret his Providences, they presenly talked of going back into Egypt; and those Hypocrites in Ma∣lachi, when they saw that things went contrary to their expectation, cry out, Mal. 3.14. What profit is there in serving the Lord, they are carried back again to their old Pro∣phaness. Such persons shew an Ig∣norance in the ways of God, in three particulars: They know not, or con∣sider not,

First, That it is our duty to hold on in the VVays of God, notwith∣standing all the difficulties or dark∣nesses that can arise. This is that which the Apostle exhorts unto, Heb. 12.13. Make streight steps to your feet, let no Affliction or Trouble that you meet withal in the ways of God, turn you out of the way, or make your paths crooked; to make you pick

and choose for your selves, the way which is smoothest and safest, and make you leave the way which is nearest; and to this purpose he sets the Example of Christ before them, who went strait on in his way, though the Cross, the Shame, and Reproach of men lay in it, Heb. 12.2.

If thou knowest not the way in which God walks in towards thee, yet thou knowest the way in which thou art to wa••k with God. If there be not a Path of Providence visible, yet there is a way of Duty. Be sure thou keep close to this, and step not out of Gods way to avoid trouble; it is better to meet w th danger in our Duty, than doubts about it. If now thou art careful to keep close to Gods revealed ways, when his Pro∣vidential w••ys are Dark and Intricate; He w••ll set a Ma••k of Honour upon thee, as he did upon those who kept close to him, and their duty, when it was dangerous, Mal. 3.16, 17. Now Distrust carries men out of their

way, and while they are judging of Providence, they are forgetful of their own Duties.

Secondly, We should not only hold on in our duty, under the great∣est difficulties and discouragements, but we should continue with hope, when we are lowest; God would have us plough in hope, and work as those who serve a good Master. Therefore, Hope is not only com∣mended as the Priviledg, but com∣manded as the duty of Gods people, Lam. 3.26. It is good that a man should hope, and quietly wait for the Salvation of the Lord. And 1 Pet. 1.13. the Apostle speaks after this manner, Gird up the loins of your minds, be sober, and hope to the end. Now there be three things which we should hope for, in the troubles which befal the Church: First of all, We should hope that God will in our days fulfil the Promises which he hath made, for the Restoring and De∣livering of his Church. God would

have us not only bear our part in the Afflictions which befal it, and pray for her Deliverance, but rejoyce also in the hope of her promi••ed Salvati∣on, Rom. 12.12. Rejoycing in Hope, patient in Tribulation. Secondly, We should hope, that if the Mercies which we wait for, are not ready for us, yet our patient and prudent bea∣ring of Trouble, may ripen and pre∣pare them for the next Generation. Thirdly, If e w see not any of the Promises fulfilled, which concern the good of the whole Church, yet we should expect good out of these trou∣bles our selves, and hope for to re∣ceive benefit from our Afflictions.

Thirdly, We should not only hope, but rejoyce always in God; this is as positively commanded, as any duty, both in the Old and New Te∣stament, Psal. 33.1. Rejoyce in the Lord, oh ye Righteous. And Psal. 97.12. Joel 2.23. Be glad, ye Children of Zion, and rejoyce in the Lord your God. Phil. 4.4. Rejoyce in the Lord

always, yea again, I say rejoyce. If thou art a Believer, thou art call'd to rejoyce in God, what ever thy con∣dition be; and thou art bound in every thing to give thanks, and if thou hast no other consideration to make thee thankful but this, it is enough. Thy case, neither is, nor ever shall be so bad, but thou shalt have ••ome∣thing to rejoyce in; and God who best understands thy Condition, bids thee rejoyce. But a wicked man was ne∣ver call'd upon to rejoyce, by him who understands h••s Condition; and when he comes to know himself, he will confess that he hath been joyful without a cause, whereas thou art ne∣ver without cause of rejoycing. Therefore do as Job did, when he could not rejoyce in the Providences of God, he rejoyced in his Name. Blessed be the Name of the Lord, says Job: Though the Providences of God were full of Darkness, his Name was full of Light and Comfort, when a view of Providence makes the heart

sink with fear; a sight of this by Faith, will raise it again to a frame of Blessing: And certainly, the dejecti∣ons of Gods people, do most of them arise from an overlooking, or forgetting of the blessed Name of God, which is made up of loving-Kindness, Mercy, Goodness, and Truth, to all that are in Covenant with him; and speaks nothing but Consolation and Incouragement, whatever may be the Language of his Providences. Thus you see Unbe∣lief speaks our Ignorance of Gods ways, whether they be ways of Pro∣vidence in which he walks towards us, or ways of Duty in which we are to walk with him. I have been large upon this, because the Holy Ghost insisteth upon this, as the reason why Israel miscarried, and God was pro∣voked.

Use of the Point.

IF Distrust in our streights be so great a Provocation, then let us search and try our ways, and make narrow inquiry into our hearts, and we shall find upon the Observation of their Frames and Carriages under the streights which we have met withal, more sin to be humbled for, than we have yet been sensible of. God hath many ways to bewilder a people, som∣times in their Personal, sometimes in their Family Concernments; some∣times by bringing private sometimes publick Interests to loss; sometimes by clouding our Civil, and sometimes our Spiritual Comforts; and some∣times again, He brings dark Provi∣dences upon us, and even frustrates our Expectation in every Creature: He takes away those who might have been Props to us, and perhaps hides himself, and we grope in thick dark∣ness for the way.

Now it is observable, that Afflicti∣on makes us look back upon former Conditions, and inquire what hath been the sin of them; as David, in his trouble sees the folly of his pro∣sperity, Psal. 30.6, 7. But our Pro∣sperity seldom leads us back to consi∣der, and mourn over the miscarriages that we have been guilty of, under Affliction. Notwithstanding we murmure, and express much Impati∣ence, at least are full of Distrust, and Desponding thoughts, touching God's Providence and gracious Care over us: Yet we seldome recal those to judg our selves for them, and the rea∣son is, we think these are Lapses of easie pardon, and that there is reason to be fetcht for these things from our Condition. We think our streights will justifie our distrusts; and we rec∣kon these among the Frailties of Gods people: But what we have excused as frailties and Infirmities, the Holy Ghost condemns as Provo∣cations. Wherefore if you recollect

your thoughts, you will find cause to bewail those things as great Pro∣vocations, which you have slightly passed over as ordinary weaknesses. Therefore let us judg our selves, for our distrust of God under former tryals; let us say as David did of him∣self, in the like case, Psal. 73.22. So foolish and ignorant was I, and as a beast before thee. A sound and thorow humbling of your selves for these things, may prevent the like miscar∣riages for time to come.

Use 2.

The next and principal use of this point, is to caution Professours of Godliness, that they provoke not God as these Israelites did. Take the very words of the Apostle, and I hope you will give the more heed to this Use, as being proper and ge∣nuine, such as the Holy Ghost makes of it, ver. 12. Take heed lest there be in any of you an evil heart of unbelief.

If God should bring you into a Wilderness, and you should meet with the same streights that Israel met withal, if you should see no way out of them; yet take heed of their sins: Remember, that all their streights and troubles did not justifie their di∣strust. God would not pass by their Unbelief, though they were his own people, and the only people he had in the world; and they were the first that were so exercised, and so might plead Ignorance more than we can. And if he will not spare them, much less us, who have their experiences and the addition of many Ages be∣side to confirm us in our depending upon God. If he punished their distrust seven-fold, he will punish ours seventy times seven-fold.

Now, It being my great design to prevent this sin, to which Israel of old was so inclined, and to which (if I may judg by my own heart) we are still too propense. I shall lay a ••ew Considerations before you; and

Oh that God would speak so effectual∣ly by them, to every one of our hearts, that this sin may be preven∣ted.

First, Consider, It is a provo∣king sin: Its call'd in the Text the Provocation. Israel was guilty of many and grievous sins in the Wilder∣ness; but none provoked God as this did. He exprest his displeasure against other sins, as their Idolatry, their whoredoms with the Daughters of Moab, their lusting after strange flesh, yet he did not set any such note of his Indignation, upon any of these, as as he did upon their Unbelief: This sin bears the name of the Provoca∣tion.

In other cases he did shew Mercy, and past by the Transgression of his Heritage, but because of this sin he re∣tained his anger, till he had consu∣med them in the VVilderness. Yea, Moses who had given such notable proof of his Faith and Courage in Egypt, for one Act of unbelief, mus••

be debarr'd from going into Canaan, Deut. 32, 51, 52. And though he could prevail for the whole Nation, when they had transgressed in making the Golden Calf, Exod. 33.17. Yet he cannot prevail for himself, to go up into that good Land, no, though he prayed for it, and reasons from all the kindness that God had shewn him al∣ready, Deut. 3.24, 25. Yet he can get on other Answer, but this; Speak to me no more of this matter.

Surely, God is angry with this sin, for which he will not be intreated by Moses, and for himself, and for one Act of unbelief. Any thing that sa∣vours of Infidelity, displeases God more than many crimes of Morality, God will note more, and visit your unbelief, and distrust of his Mercy, Goodness, and Truth, than all other your miscarriages under Affliction; and the reason is, because it is most opposite to that frame of Spirit, which should honour God, especial∣••y in time of trouble. For nothing

doth so express the Life and Power of Grace in times of Temptation and Affliction, as Believing, Hoping, and Rejoycing in God; this doth most eminently please him, and give him glory, and the contrary must needs as much displease and provoke him; and if we will not believe this to be a truth, God will make us feel it.

Secondly, Consider, You will not only provoke, but you will grieve the Lord by this sin: I hope, you will weigh this well, because it is also a Consideration in the Text, and shews how God is affected with the miscar∣riages of his people, when they di∣strust him. The word which we ren∣der grieved, is observable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wich comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies the Bank of a River, because grie•• makes the heart swell, as a Rive•• does when it overflows it Banks.

This Passion is attributed to God to shew what offence he takes at thi•• sin; It is compounded of Anger

Love, and Pitty. When we meet with that which is offensive in those we love▪ we are the more troubled, not at the Act simply, but because it is the Act of one whom we love.

It is observed, that the word here used, is not used any where in all the New Testament, save in this Chap∣ter, to express Gods distast at Israels sin. But it is frequently used in the Old Testament; by this word the offence which Rebeccah took at E∣sau's hating of Jacob is expressed, Gen. 27.46. She was angry with him for hating his Brother, but this was not all; to h••r anger was added grief and trouble of spirit, because it was her son Esau that hated him. Thus God is highly offended with the sin of un∣belief, but he is grieved when this is the sin of a people so near him; so that we see such a Passion is attributed to God as is given to Parents, or Go∣vernours, when they see those whom they love, and have under their charge, running into ••••e and dan∣gerous

courses, notwithstanding all their care to reclaim them. Now a Child that hath any Remains of good nature in him, though he hath no grace, and will not be stopt in his full Career of sin, by all the Instructions and Corrections of his Parents, but grows regardless of their anger and displeasure, and hath born many a Check, Reproof, or Blow, without relenting; yet hath melted when he hath seen his Father or Mother mourn for him, and lay his Condition to heart. Christian, Canst thou hear that God is provoked, and not fear? Yea, Can you hear that he is grie∣ved, and not melt? Surely you can∣not: Grace is the most ingenuous thing of the world. It is the best Nature, for it is the Divine Nature: Let it suffice to tell you, that unbelief will go very near the heart of your Father; if any thing could be said to break his heart, it would be this. His Enemies, the Prophane ones of the world, do vex and anger him, but

you are the people that grieve him; your sins do trouble him, at a higher rate than theirs, and, of all your sins; unbelief most of all. Oh therefore, if God have any considerable Inte∣rest in your hearts, let unbelief have none. Oh do not grieve the Spirit of God that would comfort you; If you sadden the Spirit of the Lord by your Distrust, how shall he com∣fort you in your Distress?

Thirdly, Consider, You will lose the most glorious opportunity of ho∣nouring God and Religion, that ever was put into your hands; nay, per∣haps thou mayst never have the like again: God has brought thee into a Wilderness, that thou mayst give thy Testimony, and set to thy Seal, that God is true. Men will observe, and, if ever, now they will believe it: they take little notice what thou sayst of God in prosperity: the Devil excep∣ted against Job's Testimony in this case: But, says he, put forth thy hand and touch all that he hath, and he

will curse thee to thy face.

It is no proof of sincerity, to speak well of God, while he does well to us; or to follow Christ while he hath the Loaves: but, to follow him in a wilderness, in a Land not sown; yea, to follow him chearfully too, will make men take notice of, and re∣gard our Testimony that we bear to his Goodness, All-sufficiency, and Truth. He that runs may read in thy chearful behaviour under streights that God is good, because thou speakest good of him at all times; that he is All sufficient, because you can be contented, yea, full, and a∣bound in the want of all things, ha∣ving him; that he is True and Faith∣ful because you can imbrace the Pro∣mises, and live upon them, when all Providences run contrary to them. Oh Christians, If ever you would have the world believe that God is good, yea, the Chief Good, that he is to be chosen for himself, that he i•• your Portion, and enough when a∣lone;

and that you have chosen him so, and do not repent your choice. If ever you would convince men that God is True, and that he never fails those that seek him; bear your Testimony to these things in a Wilderness; then men will believe you. Walk but evenly and chear∣fully in the streights that he brings you, and his people into; and you will perswade men more, than a thou∣sand Sermons possibly will do; but if you lose such an opportunity, never look to honour God at that rate while you live.

Fourthly, Consider, Distrust of God hath no excuse. Though men have many pleas for it, yet when thy eyes are opened, thou wilt have no cloak for it. It is impossible for a Child of God to be brought into any streight, or to experience any trou∣ble or difficulty in any condition, for which God hath no•• p••••••••ded some surable word of 〈…〉〈…〉 wo ld be too long a work 〈…〉〈…〉 to und ••∣take,

to shew you what provisions God hath made for the Comfort and Support of his people in all estates. If I should descend to particulars, I should not know where to stop: I shall only hint what care he hath ta∣ken for the general Interest of his people, when he brings his Church into a Wilderness, as he did Israel.

This is a certain truth, that God never calls his people into a Wilder∣ness, but he gives them Bread in their Hands, or sends it thither before them, that they may live and feed upon it in their streights. As God sent Joseph before to provide for Ja∣cob, and to keep him and his family alive in the Famine: So does he send Provision before, for the Faith of his people, Psal. 74.14. Thou brak∣est the heads of the Dragon in the wa∣ter; thou brakest the head of the Le∣viathan in pieces, and gavest him to be meat to the people, inhabiting the wilderness. Israel was, but ••ust now, entring into a barren howling

Wilderness; and that he might not faint for want of Provision for his Faith, he gives him a miraculous Deliverance from the Red-Sea, and Pharaoh; the experience of which was enough for their Faith to feed upon, in all the Difficulties they should afterwards meet with: Had they understood and improved this Deliverance, they would never have provoked God by Distrust in the Wilderness.

Object. But you may ask, What Provision hath God made for his peo∣ple, now in the wilderness?

Answ. First, You have the Pro∣phesies of the Troubles which shall befal the Church of God, and the Persecutions which should arise. If we be surprised at any time, it is our own fault, God hath warned us, and furnished us with all his Armour, he hath bid us put it on, and be always shod with the preparation of the Go∣spel of Peace. Now expectation of evil, is a great preparation to the

bearing of it: This Christ intimates, when he says, John 16.1. These things have I told you, that you might not be offended. What an unreasonab••e thing is it to distrust God, because his Word is true? He hath told us that through many Tribulations, we must enter into the Kingdom of Heaven, and if we will live godlily, we must suffer Persecution: now when we find what he hath foretold of this, proves true; why should we not be∣lieve all the Promises which he hath joyned to these Predictions? Are not his Promises as true, as any part of his Word? Are hath not he that foreto••d our Troubles, promised to bear m•• up under them, carry us tho∣row them, and to do us good by them▪

Secondly, You have all the Pro∣mises of the good which God hath to br••ng upon his people in the l••••e•• days and the••e•••• so made, that you m••y exp••ct•••••••• ••u••fi••ling in the dark∣est times, and this present Age is

not exemptech from seeing the glory of them.

Though many have been too bold to fix upon the time, and have mis-carried in their Conjectures, asserting, the time to be come, for the making good of such and such Promises to the Church, and for the utter destruction of Antichrist; yet this we may con∣fidently affirm, this Generation is not excluded from hoping to see those things. Now the consideration that God hath made glorious Promises to his Church, and that we are allowed to hope for the Accomplishment of them in our days, is enough to carry us patiently and chearfully thorow all intervening Difficulties, Nay, had we a promise only of many years yet to come, as Abraham had of Cana∣an, yet it should be a marvellous sup∣port to us, to think that it should be well with the Church of God, in the Generations to come.

Thirdly, We have all our own and the Churches Deliverances, in

former times. What ever God hath done for any of us, or for his peo∣ple in time of trouble, or for the preservation of his Church under Per∣secution, or Deliverance of it from Captivity, it is all our meat in the Wilderness.

Fourthly, We have many choise and precious Promises made to such a state. No Condition hath so much of Succour or Comfort promised to it, as this.

For Support, I'le name but two, which are sufficient to bear up our hearts, Isa. 43.1.2. But now thus saith the Lord that created thee, oh Ja∣cob, and he that formed thee, oh Isra∣el, Fear ••ot: For I have redeemed thee, I have called thee by thy Name, thou art mine. When thou passest tho∣row the waters, I will be with thee, and thorow the Rivers, they shall not overflow thee; when thou walkest tho∣row the fire, thou shalt not be burnt, neither shall the Flame kindle upon thee: For, I am the Lord thy God, &c.

When was this promise made? Now, saith the Lord: If we look to the close of the precedent Chapter, we shall find, it was when Israel was given up to Robbers, and Jacob to the Spoil: But wherefore was this per∣haps it was only for tryal? No, it was for their Disobedience, because they would not walk in his ways, Chap. 42.24. But, possibly, this was but some light transitory Affliction: No, it was accompanied with all Expressi∣ons of Dread and Terrour. Here is Anger, yea the fury of anger, and this poured out upon him; here is the Battel, and that made strong a∣gainst him: Here's fire, yea Israel set on fire, and that round about, com∣passed in with trouble on all hands; and, which is worst of all, he not lay∣ing this to heart. Israel sins, and God visits his sin, yet he sins un∣der this V sitation▪ yet, which is won∣derful, Israel must not fear; God will be with him to support him un∣der these troubles. What an Argu∣ment

is here, for the Faith of Gods people, when they suffer for Righ∣teousness?

Will God succour those who suf∣fer for disobeying h••s w••l••? how much more those, who suffer for ob∣serving it? If he will be with his peo∣ple under Afflictions which he brings upon them, for not walking in his ways; how can he forsake them in troubles, which men bring upon them, for observing his Commands? Surely, God will go thorow fire and water with these: As he was with the three Children in the fire, and wit•• Israel in the water; so will he be wi•••• his people in all their streights: An•• what is fire and water when God is 〈◊〉〈◊〉 them, with us?

We have a promise in the New Te∣stament, which confirms all this to us, Heb. 13.5. He hath said, I wil•• never leave thee, nor forsake thee▪ The Apostle improves this against al•• the occasions of Distru••t, which are either outward wants, or suffering••

and Persecutions from men. To the first, he says, Be content with such things as you have; for he hath said, I will never leave thee. What can he be said to want, who is sure of having God, and knows what it is to injoy him. Against the second, He reasons from the same Foundati∣on: So that we may boldly say, the the Lord is my Helper. If God be with us, it will not be as a Spectator, but as a Helper; and he may be bold in any trouble, that can be bold to say that God is with him. He need not fear what man can do to him, who is assured that God will stand by him, and strengthen him.

Secondly, As God hath promised great Supports, so he hath provided as great Comforts for his people, in their Suffering low estate. See Mat. 5.10. Blessed are they which are per∣secuted for Righteousness-sake, for theirs is the Kingdom of Heaven. They are blessed in their Afflictions, under all their Persecutions; so that

where ever you see such a man or wo∣man, how ever miserable their pre∣sent Condition may seem in the eyes of others, let them not seem so to you; say you, There is a blessed man, or a blessed woman: There is the Kingdom of Heaven. It is not only sure to them notwithstanding their Troubles and Sufferings, but they are the more assured of it by them. God gives the greatest and clearest Evidences of their Interests in Hea∣ven at such a time; God opens the Heavens to them, as he did to Ste∣phen, Acts 7.55, 56. Then, if ever, God pours out of the abundance of his Spirit, upon his people. The Apostle therefore doth not lay down as a Promise, or speak of it as a Fu∣turity, but asserts it as a thing pre∣sent; it is as sure to be so; as if you felt it so in this instant of time. The like Expression we have, 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye, for the Spirit of glory resteth on you. Mark it Christi∣ans,

You shall not only have the Spi∣rit of God, but it shall be a degree reaching to Glory; it is above the measures of Grace and Comfort, commonly attainable in this state of Imperfection: He says not, This shall come in, or after troubles, but he speaks of it as present; if one comes, so does the other: If ye be reproach∣ed, happy are ye, &c. If reproaches for Christ come, then glory comes with them.

Nay it comes not to leave you sud∣denly, it comes to abide with you; if Reproaches and Disgrace stick fast upon you, the Spirit of Glory will rest upon you also.

Fifthly, God hath promised all the outward glory and prosperity of his Church, to such a Condition. It shall be given her in a Wilderness, and from thence she shall ascend glorious, Hos. 2.14, 15. I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her Vinyards from thence,

and the valley of Achor, for a door of Hope, and she shall sing there as in the days of her youth, as in the day when she came up out of the Land of Egypt. It is very plain from hence, that God will take a course with his people, in the fulfilling his Promises to them, much like the way he took to bring them into Canaan. He will first car∣ry them into a Wilderness, and from thence will God give them those great mercies which he hath reserved for them, Cant. 3.6, 7, 8. There we find the Church coming up out of the Wilderness, and presently we find her furnisht with able and expert Guides, and adorned with all that may render it lovely.

Now, considering all these things, Predictions, Experiences, and Pro∣mises: Have we not Meat to eat in the Wilderness, and will it not be shameful and inexcusable to faint, when God hath made such Provision to live upon?

Fifthly, Consider, Unbelief will

be your Affliction, as well as your Sin; it will be a greif to your own spirits, as well as to the Lords you will be your own Tormentors, and contribute more to the making your selves miserable, than all your ene∣mies: We have enemies enow to afflict us, let us not afflict our selves Goebal and Amon, &c. let us not be against our selves, and add affliction to affliction. For it will make all possible evils, probable; those which are uncertain, certain; those which are far off, to be near; and those that are future, present. Avoid there∣fore Distrust, as the greatest affliction that can befal thee.

Sixthly, Consider, Your unbelief will not only be your own affliction, but it may be so to those who are not involved in the same guilt w••th you; you may be the Instruments of hin∣dring the good that may come upon the present Generation; your unbe∣lief, may hinder many believing souls from the Mercy which they are fitted

for; they may wait a great while longer, because you are not prepared for it; as we see, the unbelief of Is∣rael kept Josuah and Caleb, out of the Land of Canaan Forty years. They were ready and prepared to enter in∣to Canaan, when they first spied out the Land: but Israels unbelief hin∣dred them from entring, and they al∣so must wait Forty years, till another Generation is made ready. Take heed therefore of that which will af∣flict thee, and make thee an afflicti∣on to many others.

Seventhly, Consider, That Distrust doth of all sins, deny thy Christiani∣ty. What is a Christian, but a Be∣liever? One that walks by Faith, and not by Sight? Thou art of a contrary frame: How wilt thou prove thy self a Christian, without following Christ? And how wilt thou follow Christ without believing? Thou mayst follow Providence, by Sense; but thou canst not be said to follow Christ, but by Faith▪ Therefore re∣solve,

either to lay by thy Christia∣nity, or cast out thy unbelief.

Eighthly, Make provision against this sin, yea, all the Provision you can, and you will find all little e∣nough. For Consider, That you will surely meet with Temptations to this, more than to any other. Your way to Heaven lies thorow dif∣ficulties and stre••ghts; your way lies not among Drunkards, Swearers, or unclean Persons; you may not meet with Noah's, or Joseph's Temptations, but your way lies thorow the VVil∣derness, and you will surely meet with Israels Temptations, to distrust God. Thorow many Tribulations you must enter into the Kingdom of Heaven. Expect Temptations suta∣ble to your Condition; and a thou∣sand to one, if you find not your heart very ready to close with Temptations of this Nature: for there is nothing more natural to us, than to walk by Sense and to listen to the Dictates of Carnal Reason. Expectation of evil

puts us upon making sutable provision for it. And that you may the better stand against such Temptations when they come. Mind these few things,

First, Possess thy self fully of God's Providence. If he take care for the Ravens, how much more for his people.

Secondly, Believe firmly that there is not a Providence to thee, but comes thorow the Covenant of Grace.

Thirdly, All the Providences of God, do serve his Promises, and tend to the Accomplishing of them, though they seem otherwise.

Fourthly, View often the Experi∣ences that thou hast had of Gods Mer∣cy and Goodness, and labour to for∣tifie thy confidence in God from thence, As David, Psal. 23.6. And Paul, 2 Cor. 1.10. It is a good Ar∣gument, He that hath delivered, will deliver, if we depend upon him, and plead former Mercies with him.

Fifthly, Reason with thy heart, when thou findest is beginning to

sink; say, Why art thou cast down, oh my soul. Resolve never to suffer thy heart to be unreasonably disqui∣eted, and thou shalt never find a Rea∣son; for a Distrustful Sadness, or De∣jection.

Sixthly, Be sure to make God thy Portion, take him for thine Inheri∣tance; account him alone enough for thee. Do not reckon any thing besides him, needful to make thee happy, but esteem thy self sufficiently blessed in thy Interest in him, and Communion with him. A heart brought to this, will live in a Wil∣derness: and, as less than this, will not give us comfort, so it will not prove us Christians.

Seventhly, Lay this upon thy heart, as a duty to be thankful in eve∣ry Condition. Study what thou in∣joyest, aswel as what thou wantest; what matter of Thanksgiving, as well as of Petition; and if Prayer and Praise go together, see what will fol∣low, Phil. 4.6, 7. If your wants do

not swallow up your Mercies, but you make your Requests known with Thanksgiving as well as Supplicati∣on, the Peace of God which passes all understanding, shall keep your hearts and minds through Jesus Christ. You shall have a marvellous calmness and sweetness of Spirit, which shall keep your minds quiet and stable, in the midst of all your troubles.

Use 3.

The third Use of this Point is for Direction, to teach us how to carry our selves whensoever God brings us into a Wilderness.

First, Labour to secure God to you be sure make him yours; renew your choice of him, and perfect your resolutions of cleaving to him; i•• you be clear in the justifying Acts o•• Fa th, the Comforting Acts will be more easie and rational. It is sad be∣ing without God in a Wilderness

doubts about thy Interest in him, can never meet thee more unseasonably than now. Moses understood this so well, that he would not stir out of the Wilderness without God, Exod. 33.15. He knew it was better being in a Wilderness with God, than in Ca∣naan without him: And if Canaan that flowed with Milk and Hony be so uncomfortable without God, what then will a Wilderness be, which is bar∣ren and destitute of all other Com∣forts.

Secondly, Have an eye constantly upon God, to direct your way. The Children of Israel were to have an eye upon the Cloud in the Wilder∣ness, and to move as that moved, and to stand still, when that stood still. Acquaint your selves with the Word of God, this will give Light to your Paths, in the darkest times. Labour to know your Duty, and be found in ••t, so shall the way of Providence be comfortable to you, though you un∣derstand it not at present.

Thirdly, Carry your Bread in your hands with you. The Israelites took their Dough in their Kneading-Troughs with them, when they went out of Egypt, Exod. 12.34. But this was soon spent, but God gave them Bread at the Red-Sea, which was for them to seed upon during their Travels, Psal. 74.14. This Bread which is your experience of Gods Mercy and Truth, you must be sure to keep with you, else you will be apt to faint. And beside this, Take the Bread of Sincerity and Truth, 1 Cor. 5.8. this Bread will not only sustain, but comfort your hearts; it will be a continual Feast, Prov. 15.15. By a merry heart is meant here, an upright honest heart; for none beside this can be truly merry, and this ought always to be merry and joy∣ful.

Fourthly, Beware of Presumption as well as Distrust; As you must no•• be discouraged because you can seen•• way in it; so you must not presume

to make your own way out of it.

If God bring you into a Wilder∣ness, let him alone to bring you out; only follow him, go his way, wait his time. Take heed of presuming upon your own strength, and running before the Lord: It cost Israel dear for presuming to go up without war∣rant, out of the Wilderness against the Canaanites in the Mountains, Num. 14.40, 41, 42, 43, 44, 45.

Fifthly, Look upon the Mercy you desire and wait for, not thorow the Providences of God, but thorow the Promises, for they may represent it as a thing afar off, when the other will tell you it is near. As for the ••all of Antichrist, we would think it ••ar off, if we look upon his Pomp, Power, Interests, and Councels; but ••et us look upon the Word of God, ••nd it will tell you, he shall fall in an ••our, suddenly, when he is not a∣••are of it.

Sixtly, Study Faith and Patience, ••e very Exercise of these are of great

advantage to you, if God have no other design but to prove and im∣prove these, it is worth your going into the Wilderness, 1 Pet. 1.7. It is a precious thing, to have our Faith tri••d, though it be by fire, says the Apostle. But why is it so? Because God intends highly to honour the Faith of his people at last: He'le praise it, yea, which is more, he'le honour it; nay, he'le put the highest honour upon it that can be; for he'le put a glory upon it. When God shall call the whole world together, he will then tell the story of your lives, before men and Angels; and that which He will insist upon, to magnifie and ex∣tol in your lives, shall be your Faith. Lo, here is one that followed me in a Wilderness, in a Land that was not sown, that would believe my word against all that Men or Devils, could suggest to the contrary; nay, all that I could do, could not make him di∣strust what I said. Thus will God honour Faith, when it is found in a

VVilderness. I might press you to study and exercise this, from several Considerations. But Ile but add two,

First, God will take it kindly, yea, exceeding kindly, if thou followest him believingly in a VVilderness. I do not know any thing that is more acceptable to him, than this: See this in Israel, Jer. 2.2. I remember the kindness of thy youth, the Love of thine Espousals when thou wentest after me in a Wilderness, in a Land that was not sown. The Lord took this so kindly, that he is mindful of it many Generations afterwards; yea, he would not forget this at a time, when he was highly provoked, and was about to remove them out of their Land for their Iniquities. Shew kindness to God this way, and thou hast ingaged him to be kind to thee, as long as thou livest; nay, it may be remembred to thy Childrens Chil∣dren.

Secondly, You will not only find

God kind to you, but in so doing you will be kind to your own souls. You will find a believing frame of spi∣rit exceeding comfortable: Faith will fetch in those comforts which you want, and put you into the possession of those Mercies which you wait for. It will make your Comforts real, and your wants but seeming: Mark the Expression of the Apostle, 2 Cor. 6.10. As sorrowful, yet always rejoy∣cing; as poor, yet making many rich; as having nothing, yet possessing all things.

Our wants and our troubles, seem to be great and many, but they are but Shadows and Phantasms; they exist most in opinion of others: but our Comforts and Enjoyments are substantial. Vvhile we seem to be sorrowful, we are alway joyful, and while we seem to have nothing, we do really possess all things, He injoys God in Christ who is all in all, and in Patience he possesseth his own soul; and he is content with those things

which he hath, and so hath as much comfort, as if he had the actual injoy∣ment of all the world. A Believer's injoyments under wants, are more real than an Unbeliever's are in the midst of all his plenty and fulness; for an unbeliever's comforts and in∣joyments are but seeming; he is as if he had al things, but his wants are real, he possesseth nothing. There∣fore walk by Faith, and you will have more comfort in your streights, than other men have in their greatest a∣bundance.

And as you must study Faith, so be sure to let Patience have her perfect work, Jam, 1.4. for if any thing will perfect you, this wil do it; Patience nourishes and cherishes every grace in the soul, and raises them to the greatest degrees of perfection attaina∣ble here. God often times does that by streights and troubles, which would not be effected by all our Li∣berty and Prosperity, and all other means.

Seventhly, Draw no Conclusion from any Providence, till thou hast lookt over former times, and com∣pared it with things which are past, whether it be Publick or Private, whe∣ther it respects the Church of God, or thine own Person or Family. Sup∣pose thou shouldest see the Church of God in great affliction, yet look back and see how it was when Moses was born: Hadst thou lived in those days, would not thy heart have sunk with fear much more? There was a design to root out Israel. Look to the present Generation, they were Slaves to the Egyptians; they were wearied with making Bricks, and in the next Generation, their Names were like to be blotted out. The Male-Chil∣dren must be all kill'd, and because the Midwives would not do it, the com∣mon people must be Commissioned for that purpose, Exod. 1.22. Wha•• fears and cares must they needs have whose Children lay at the mercy o•• every Villain, who might at their plea¦sure

snatch them from their Mothers Breasts, and dash their Brains out a∣gainst the stones: Here was nothing but Death to be expected for their little ones, and miserable slavery for themselves. Here was no hope of Freedom from hence; a Banishment, though it had been into a howling Wilderness, would have been count∣ed a Mercy. These were troubles indeed, yet God delivered his people from these; though the Bush did burn, yet it was not consumed.

Hadst thou lived in Jezabels days, What wouldst thou have said con∣cerning the Lord's Prophet, when she hunted after Elijah's life? Surely they will be all cut off. When the Pro∣phets were to be found in Caves only, (1 Kings 18.13.) hid to secure their lives; yet God preserved them, and fed them with Bread and Water. Or hadst thou lived in the days of wicked Haman, when the Decree was gone forth against all the people of God, and the time to destroy and to

kill them, was appointed and fixt by an unalterable Decree; and these poor people had great and potent E∣nemies, who waited for the Execu∣tion of it, who thirsted for the blood of these poor Jews: Wouldst thou not now, have given up all for lost? Yet, then God steps in, and by won∣derful Providences delivers them, and brings their Enemies in their room.

Or for thy own particular; wer't thou ever brought lower than Joseph was in Egypt? That from a Slave was made a Prisoner, and had, beside h••s Irons, the weight of a great mans Displeasure laid upon him, and this in a strange Country, where he had none to pitty, or to help him? Yet see what Issue God gave to his trou∣bles.

Or was it ever so bad with thee as with David who was banisht his own Country, and in a strange Land; is at once stript of all he hath; his wives, Children, Goods at once taken a∣way, and that which added to his Af∣fliction,

none of the people pitty, him, but loaded him with their Curses and Threat∣nings; they talked of stoning him, 1 Sam. 30.6. But David incouraged himself, in the Lord his God.

What ever thy Condition be, upon in∣quiry thou wilt see, it is no other than what the people of God have passed thorow here∣tofore, and the consideration that others have past thorow it before, is matter of hope to thee. He that hath delivered, can still deliver, his Arm is not shortened. Nay, shouldest thou find any thing that should make thy Condition more sad and dismal, than any that thou canst think upon, yet it will not justifie thy Distrusts; for doubtless Israel had no Precedents of any people deli∣vered from such a Bondage, as Egypt, or provided for in such a Wilderness as they were to pass thorow; yet their Distrust was a Provocation. But if thy Condition could be singular from all that ever were in the world before thee, then to depend upon God were an honour to your Faith; whereas De∣pendance in this cause where we have Prece∣dents, are but the nobler Exercises of Rea∣••on. Believe once for thy Justification, and ••hou mayst reason out thy Comfort and Pro∣••ection; for this follows undeniably, Rom. ••.32. If God hath given thee Christ, how

shall he not with him, freely give thee all things. When thou hast closed with Christ, and interested thy self in God by Faith, it is the work of Reason to shake off all doubts and fears. Thus did David, Psal. 42.5.11. reason with his heart against D••j••ction.

Ask but a Reason of thy heart for being troubled, and thy trouble will vanish; for thou hast no more reason for thy fears, and disquiets than a wicked man hath for his hopes and joys; they both arise from want of consideration, Psal. 116.11. I said in my haste, all men are lyars. A Christians fears arise through haste, and a due and right exercise of Reason will quell them all, because there is no Reason for them; they cannot indure a strict Examination: And how much better is it to have fears, that are groundless, and hopes that are reasonable (as the Godly have,) than groundless hopes, and reasonable well grounded fears, as every wicked man hath.

Eighthly, Do not onely labour against Unbelief and Distrust, but strive for the highest acts of Faith, endeavour not only to hope, but to rejoyce; not only to be pati∣ent, but thankful; think it not enough that thou dost escape those Rocks upon which the people of God, have been ready to stumble in thy Condition; but strive to imitat••

those that have excelled, and done worthily in the like case: the 11th. to the Hebrews, will afford you many glorious Examples. Remember that God expects more from you, then he did from Israel in the Wilderness, he calls you to higher and more noble duties, because he hath revealed more Grace, and given greater helps to you: Two things espe∣cially God expects from you more than he did from them.

First, All patience, and long-suffering with joyfulness, Col. 1.11.

Secondly, To give thanks in every thing, 1 Thes. 5.18. These are difficult, yet these are your duties, especially who live under the Gospel. It was well if Israel could bear some of Gods Providences, for them to hold up under them without murmuring, was much; but God requires of you not only to submit, but to be thankful, not only to bear Affliction patiently, but joyfully.

Look not therefore on your Afflictions and Troubles, as a way to Heaven, but look for Heaven in them; let your expectati∣ons of Glory increase with your increase of Troubles in the world; look for, labour for, and express a Spirit of Glory resting upon your spirits.

To Conclude, Stand still and consider, and considering admire the goodness of

God, who hath so provided for thee in this world, that thou mayst be Afflicted and Per∣secuted, but thou canst not be miserable; there is no Condition in which thou hast not cause of rejoycing: If thou art without Comfort, it is thine own fault, God hath made provision that thy joy may be full. Thou canst not fall so low, but thou mayst hold fast on the Lord who is able to raise thee up; and whatever thy Condition be, it is not only no Presumption, but it is thy Duty to hope in him, he hath not only allowed, but Commanded thee to hope in him: And believe Christian, a commanded confidence cannot miscarry; such a hope will not make thee ashamed.

FINIS.