A Word to Israel in the Wilderness, Title page – Dedication
A WORD TO ISRAEL In the WILDERNESs. Or the Arraignment of UNBELIEF. Shewing The evil of Diſtrurſt, though in time of the greateſt Streights: Wherein Unbelief is tried and found guilty of great Provocation. By John Chiſhul, Miniſter of the Goſpel.
Pſal. 78.19. They ſpake againſt God, they ſaid, Can God furniſh a Table in the Wilderneſs?
London, Printed for Francis Eglesfield, Bookſeller in S. Pauls Church-yard, 1668.
TO THE MOURNERS IN ZION.
Dearly Beloved,
I Am not Inſenſible that there are many who Sympathize with you; and have been ready to pour in Balm into Bleeding Wounds, to comfort you in the midſt of your ſorrows; and bleſſed be the Lord, the God of all Conſolation, who hath ſtirred up any to this Work. But it hath been matter of wonder to me, that amongſt the many Tracts that have been written to the Afflicted, ſo little hath been done to Obviate that ſin, which moſt in that condition fall into, and few lament. It being taken for granted with moſt, that Streights and Troubles, will, if not juſtifie, yet greatly extenuate the evil of Diſtruſt.
Having made a ſerious and narrow inquiry into the Scripture, I find that this Sin is otherwiſe ſpoken of, then the moſt (yea, and I fear the beſt) think of it.
We deem it ſuch a failing, as God will eaſily wink at and paſs over, but after due ſearch, I perceive there is nothing that God ſticks more at then this. We reckon it among the common infirmities of the Saints, but the Lord ſets it in the higheſt ranck of Provocations.
Conſidering how prone we are to run in this evil, and how greatly provoking it is, and what dangerous conſequences of it are; I judged a word of Caution, might be as ſeaſonable, as needful, and a few things ſuggeſted, might through Grace, prove an Antidote againſt this Contagion.
And until ſome other perſon be awakned to ſpeak more fully to ſo uſeful a Subject, I hope a plain Propoſal and ſerious Conſideration of what is here offered, may prevent much ſin and ſorrow.
I judge it a more noble task to indeavour the preventing of trouble that it come not, then to remove it when it hath taken hold of us.
The onelyonly ſure and ſafe way to keep off ſorrow, is to lay a Bar in the way of ſin.
As ſin is the Womb out of which all troubles do proceed, ſo Ʋnbelief is eſpecially both Mother and Nurſe, of all the ſorrows of the Godly, not onelyonly as it procures, but improves them.
The ſins of Gods people have been very great in former times, which have provoked the Lord to inflict many ſore evils upon us: But if to all our other ſins, we ſhould add a ſin of our afflicted condition more provoking, than all thoſe of former times; what can we expect, but that God ſhould ſwear that we ſhould not enter into his reſt, and that the Lord ſhould bury (at leaſt) all this Generation in the Wilderneſs.
I know many are the fears, if not the ſettled thoughts of ſome wiſe and good men, that this preſent Generation will not ſee the good which hath been earneſtly pray'd for, and is affectionately expected.
I do not pretend to know the reaſons that many have for this conjecture, but I think I may without preſumption conclude, that if the Lord cauſe us to fall in our wilderneſs, as he aid that Generation wh…ch come out of Egypt, it is becauſe we have been too like them in that which was their Provocation,
I muſt confeſs, I am not ſatisfied how this kind of Ʋnbelief (which denies or ſtrongly diſputes againſt the Providence of God over his people, in time of distreſs) came to be ſo favourably thought of, as to be reckoned amongſt the infirmities and weakneſs of Saints; ſince it was of old counted, The Provocation. I cannot apprehend that the acceſſion of more Light, and the addition of new Experience can leſſen that which was ſo great before.
Let thoſe who will not t…ke pains to read this little Tract purpoſely written, to diſcover the provoking nature of unbelief; yet be intreated to behold it as in a Glaſs, in the Hiſtory of the Children of Iſrael, whom the Lord ſlew in the Wilderneſs for this ſin; can you think for a ſmall thing, for which God cut off above ſix hundred thouſand men?
But eſpecially conſider and wonder at the Lords proceedings againſt Moſes, and that but for one offence of this kind. He was not admitted to go into Canaan, though he did affectionately deſire it, and pleaded earneſtly with God.
Num. 20.12. And the Lord ſp…ke unto Moſes, Becauſe you believed me not to ſanctifie me in the Eyes of the Children of Iſrael, ye ſhall not bring this Congregation into the Land which I have given them.
Though Moſes is taxt but this once of unbelief, and doubtleſs his unbelief did not ſhew it ſelf as theirs did in murmuring; all that ſeems in the Story to be charged upon him was his not expreſſing his faith and confidence in God, and indeavouring to vindicate his Providence, and ſtay the murmurings of the people. His omitting to ſanctifie God before the people, and to profeſs his dependence upon him, is here condemned as a not believing him. And for this kind of unbelief once charged upon him, Is there ſuch a … r laid in his way to Canaan, that all his Intereſt could not remove? He that could obtain any thing of God in other …aſes, could prevail for a whole Nation at once, Exod. 33. could not be heard ſpeak for himſelf in this caſe, Deut. 3.26. The Lord was wroth with me for your ſakes, and would not hear me; and the Lord ſaid unto m…, let it ſuffice thee, ſpeak no more unto me of this matter.
And can we hope that we ſhall fare better than theſe? Surely no. Our unbelief cannot but be much more provo…ing, in as much as it is much more in…xcuſable.
It is indeed a day of many fears, and they are not groundleſs, if we conſider the ſubtile and unwearied attempts of Enemies, or the incorrigibleneſs of this Nation, under unuſual judgments. But though we may fear ſore evils both from God and men, yet let us baniſh ſinful fears, and remove far from us all diſtruſtful thoughts of Gods Providential care over his people, in all the evils that may come upon them.
Let us never fear that God will leave his Children in the Wilderneſs, into which he hath led them, and out of which they might find a way if they could leave him; But rather conclude that God h…h brought us under a ſentence of Death, th t we might not truſt in our ſelves, but in him that raiſed Jeſus Chriſt from the dead.
He that raiſed him will raiſe his Witneſſes, whoſe dead bodies have layn in the open Street…, and if the Spirit of the Lord enter into them, and they ſtand upon their feet, Deliverance will haſten.
If any thing ſuggeſted prove an Antidote againſt unbelieving fear, and do any way contribute to the begetting …f a Sp rit of Courage and Fai h, to keep cl…ſ… to God, to depend upon him, and wait for … in all the ſtreights that we may be brought into, I ſhall rejoyce as having attained my end.
We do not know what days we may yet be caſt upon, or what troubles may abide the people of God, if we meet with none but what have been in former Ages, we have reaſon to believe from Experience, but if we ſhould fall under ſuch tryals as never any Age of the Church did produce, yet we have reaſon to believe from the promiſe, ſo that Diſtruſt would then have no excuſe.
The Apostles way of Reaſoning is obſervable, and oh that we could learn of him in this particular, 2 Cor. 1.10. Who delivered us from ſo great a death, and doth deliver. We are able to go thus far with him, who ſees not that God hath done great things for his people, and for this Nation, to deliver it from Popiſh deſigns, and Plots againſt it; the Lord hath diſappointed Enemies of all ſorts, and we muſt acknowledg that he doth ſtill deliver. Our fears (through mercy) are not come upon us, nay, our Peace and Liberties are continued beyond our expectations; Let us learn to go a little farther with the ſame Apostle, and ſay as he did, In whom we truſt, he will yet deliver us.
If our Fears do but awaken our Faith, and we can ſay with David, Pſal. 56.3. What time I am afraid, I will truſt in thee. Having learnt to depend upon God in difficulties, we ſhall in a little time be able to rejoyce in Tribulation; and ſay as he did, ver. 4. In God I will praiſe his word, in God have I put my truſt, (and remarkable is what follows) I will not fear what Fleſh can do un o me.
Fear calls in Faith to ſuccour him, and Faith ſoon caſts out thoſe fears which did affl ct him. Oh that we could imitate him, and in the day of our fears, call in our Faith, and our ancient Experiences, and incourage our ſelves in the Lord our God, and wait quietly for his Salvation.
How ſweet ſuch a frame of Spirit would be to our ſelves, how much it would contribute to the making the Name of God glorious; what convictions it will leave upon the Spirits of men concerning the Power of Godlineſs, a little Time and your Experience will evince.
Heb. 3.8, 9, 10.
Harden not your hearts, as in the Provocation, 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 prevent what at preſent I intend. Let it ſuffice to know, that the people to whom the Author directs this Epiſtle, 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 former, 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 wilderneſs.
Thirdly, Gods Diſpenſations to them-ward, they ſaw his works.
Fourthly, Their carriage under and after all this, They tempted and proved me. They would not believe upon all the proofs and experiences that they had, but would ſtill be putting 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, diſcovering the riſe of the Sin; it is charged partly upon their vvills, and partly upon their Underſtandings; Perverſneſs 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 upon, 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 particulars 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 underſtood, 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 Provocations in their paſſage through the Wilderneſs, and they fix them principally 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 follow the Scripture it ſelf, in expounding 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, provoked, 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 Table 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 people, to queſtion, whether he can, or will provide for them.
God obſerves this of thoſe Hypocrites, 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 people, without ſpecial notice taken of it, and expreſſing juſt indignation againſt 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 Diſtruſt 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 Iſraels 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 affliction, that they ſhould ſee no way of Supply in it, nor any probable way out of it, yet it is a Provocation 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 evident.
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 Holineſs, (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 Almighty 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 probabilities 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 others, how ſhould we keep an awe, and dread of him in our hearts. Remember this, Unbelief hath a mixture of Atheiſm in it, and muſt needs provoke.
Reaſon the ſecond. It is a ſecret queſtioning, ſometimes an open Reproaching 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 cenſured and ſentenced at the pleaſure of theſe▪ blind and bold Inquiſitors. Sometimes they fall fowl with his Power, Pſal. 78.19, 20. Can God furniſh a Table in the Wilderneſs? At another time they reproach his Wiſdom, 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 accompanied either with a denyal of former Experiences of Gods providential Actings, or elſe with a loading …hem with falſe and unworthy Imputations. Either we ſay that all the good which God hath done his people was by chance, the Finger of God was not in it; and ſo that Grave which buries our preſent hopes and expectations, ſwallows up all our paſt experiences, 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 Providence it ſelf, we arrive at ſomething worſe, to put the baſeſt Conſtructions upon the beſt Diſpenſations; as Iſrael in their Provocation did: who ſaid of that glorious Deliverance out of Egypt, that they were brought into 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 diſtruſt, muſt needs be greatly provoking.
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 workings 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 ſuffers. 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 affliction, 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. rejoycing in God when all outward comforts fall; it leaves them convinc'd that there is an excellency in God, which they are not acquainted withal. Nay, when we can, not only comfort our ſelves in God, and content ourſelves with him in a Wilderneſs, 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 becauſe 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 further than the power and ſtrength of Reaſon will carry them, and thoſe who profeſs Godlineſs walk by common 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 expectation 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 retreat, 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 extraordinary 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 duplicate page duplicate page duplicate page duplicate page in it but Pretenſions, and Poſitions ſuited and accommodated to the Intereſts of thoſe that profeſs it, and that it hath no inward principles fitted to the Doctrines and Aſſertions of its Profeſſours. Now what a Provocation 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 plainly 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 Hypocriſie: And what is more abominable than this? VVe find nothing ſo much inſiſted on by the Holy Ghoſt in aggravating 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 Hypocriſie, 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 tryal; and ſuch falterings then are pregnant 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 Profeſſion, he would fain find ſome plauſible reaſon for the diſmiſſing of it. Therefore he aggravates every Difficulty and Hazard, and makes them unanſwerable Objections, as if God had led him into manifeſt Inconveniences, and had made no Proviſion againſt them. Thus it was with Iſrael, they would take every occaſion of quarrelling with Moſes from pretended Difficulties, and Inconveniencies which did ariſe, and they deemed theſe to be Inſupportable and Incurable. But what was in the Bottom of all this? They hankred after the Garlick 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 unbelief, 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 Holy 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 groſly ignorant of the wayes of God; which muſt needs Provoke, after frequent 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 wonderful works, and had been ſo diſciplined in Egypt, and in the Wilderneſs, 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 unteachable Dunces? God is not only provoked 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 wonders in Egypt, and at the Red-Sea, and afterwards in the VVilderneſs?
Anſw. Iſrael was not ſimply ignorant of theſe things, but they were not mindful of them, at leaſt; at ſuch times when they ſhould have improved them for their Faith, and Hope …n God; they carried themſelves unworthily after ſuch experiencies, 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 reaſoning 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, onelyonly by ſome Accidents, or Chances, and God had ſtood Newter all the while, Pſal. 106.21, 22. They forgat God their Saviour, who had done great things in Egypt, wondrous things in the Land of Ham and terrible things at the Red-Sea.
They were as Diſtruſtful and Unbelieving, as if God had never appeared in bringing them out of Egypt, and they had ſeen nothing worth their Obſervation in that Wilderneſs, but the Diſcouragements which lay before 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 troubled 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 intended, 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 among 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 appear againſt that people? In Egypt, how was Pharaoh ſet upon their ruine! then in the Wilderneſs Amaleck indeavours to cut them off; and in Canaan, they had all the Nations round about them, Pſal. 83.6, 7, 8. The Tabernacles of Edom, and the Iſhmalites, 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 prevailed all along to root up all the godly.
And as great Enemies have riſen up againſt Gods people: So alſo, againſt the work which God hath ſet a Foot in the world. Pharaoh did not onelyonly 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 Captives 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, Nehemiah, 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 forward 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 diſcouraged 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 expectation, 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 buried in a Dungeon.
David had promiſes of the Kingdom after Saul, and he riſes fairly towards it for a time, he comes to be a great Courtier, a Favorite with Jonathan and the people: but before he comes to injoy this, he muſt be driven 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 reſtore his people Iſrael, and to unite Judah and them together, he ſays, he will firſt bring them into the Wilderneſs, Hoſ. 2.14. He will loſe them as to their own apprehenſions, and bring them into ſuch troubles and diſtreſſes, 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 Mercies 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, ſuffering 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 Ordinances, 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 recovered 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 hindred in the Reign of Cyrus, Ahaſhuerus, and Artaxerxes, to the ſecond 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 conſidered, 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 Intervals and Pauſes which appear, God is ſtill about his work. Perhaps, He lays-by ſome viſible part of the Deliverance 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 people for Mercy. The ſins of the Amorites 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 Providences which ſeem to retard general 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 before 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 Wilderneſs, 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 against 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 deſtruction. 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 building of the Temple, more ſuccesful? Zech. 4.7. Who art thou, a great Mountain, 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 numbers. Thus Iſrael did increaſe under 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 Joſephs 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, Women 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 Oppreſſion and Rage of their Enemies. Therefore to deſpond, as if the Intereſt 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 inſtruments 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 ingaged againſt it.
This is manifeſt in Iſraels deliverance from the Babyloniſh Captivity; Iſrael was then as the dry Bones, no viſible means left for their inlargement: 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 under 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 Temple, Cyrus ſhall let the Jews go; and rather than ſuch a work ſhall want Incouragement, he himſelf ſhall animate them in building, & furniſh them with all things needful for this work: Nay (which is matter of Aſtoniſhment) he ſhall give up all the Treaſures 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 Intereſt to ſuffer ſuch a work as this to go forward; yet God inclined the hearts of the Kings of Perſia, to favour 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 profeſs to ſerve? Who could expect that they ſhould incourage Iſrael, in that which would make them a diſtinct people from all the world, and thereby raiſe them, from being uſeful Servants, to become formidable Enemies? 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 Babylon: God will work by thoſe whoſe Intereſt that Antichriſtian Whore hath twiſted together with hers againſt Reformation, and the Liberty of the Saints, from her cruel Bondage. For they who did agree together 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 aſſiſt, from whom in the Eyes of Reaſon, we have moſt cauſe to fear. And doubtleſs it is Antichriſt's great ſecurity, … he ſits upon many waters, and hath many conſiderable ones in combination with him: And though theſe ſeem to be inſeparably fixed to him, ſo that they are in danger 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 appear for the Salvation of his people, when their hearts and hopes are loweſt. 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 remarkable, 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. Nevertheleſs 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 comfort; 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 Nations) the Lord doth not appear for his deliverance, till the Knife be lifted 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-Jireh (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, judging 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 Deliverance, then wo unto us; we ſee Pharaoh is reſolv'd not to let us go; we muſt prepare for ſuffering and perpetual 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 very high, and they as low, 1 Sam. 13.5, 6. they were diſpirited, their hearts failed them; ſo that many hid themſelves 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 affliction might be preſſed down and running over, their King and General had received a dreadful Check, a ſad Meſſage of his Rejection; and the Prophet that brought it was gone away, 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 deſtruction, as Iſaac in the Mount; yet here was God ſeen, and Deliverance comes when it was never leſs expected 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 afforded them; they were ſcattered, Bone from Bone, and very dry; ſo that the Lord asks the Prophet, this Queſtion; Can theſe dry Bones live? Probabilities of their Deliverance ceaſe, and the Poſſibility comes now to be a Queſtion, and it is ſo great a Queſtion, 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. Again the Lord ſaid unto me, Propheſie upon theſe Bones, and ſay unto 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 Witneſſes, that they Propheſie in Sack…loth a great while; but a little before the ruine of Antichriſt, he overcomes, 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 Deſtruction; even then ſhall God raiſe up theſe Witneſſes, and his Work and Cauſe in their Hands, to the Aſtoniſhment and Terrour of their Adverſaries: 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 indeed, this is that which the Lord foretold 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 Deliverance, if we judg as people that underſtand 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 perplex, 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 concerning the Ways of the Lord, which he walks in towards us.
I may add alſo, It is a Demonſtrat…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 Providence, 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 towards 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 Malachi, 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 Prophaneſs. Such perſons ſhew an Ignorance in the ways of God, in three particulars: They know not, or conſider not,
Firſt, That it is our duty to hold on in the VVays of God, notwithſtanding all the difficulties or darkneſſes 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 Providential 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 greateſt 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 commended as the Priviledg, but commanded 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 Delivering 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 Salvation, 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 bearing of Trouble, may ripen and prepare 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 troubles our ſelves, and hope for to receive 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 Teſtament, 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 condition 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 …omething to rejoyce in; and God who beſt underſtands thy Condition, bids thee rejoyce. But a wicked man was never 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 never 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 dejections 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 Unbelief ſpeaks our Ignorance of Gods ways, whether they be ways of Providence 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 provoked.