A Brief Recognition of New Englands Errand into the Wilderness, Text

A Brief Recognition of New Englands Errand into the Wilderness · Text

p. 1A BRIEF RECOGNITION OF New-Englands Errand into the WILDERNESS.

Matth. 11. 7, 8, 9.

—What went ye out into the wilderneſs to ſee? A reed ſhaken with the wind.

But what went ye out for to ſee? A man clothed in ſoft raiment? behold, they that wear ſoft clothing, are in Kings houſes.

But what went ye out-for to ſee? A Prophet? yea, I ſay unto you, and more then a Prophet.

THeſe words are our Saviour's Proem to his illuſtrious Encomium of John the Baptiſt. John began his Miniſtry, not in Jeruſalem, nor in any famous City of Judea, but in the Wilderneſs, i. e. in a woody, retired and ſolitary place, thereby withdrawing himſelf from the envy and prepoſterous zeal of ſuch as were addicted to their old Traditions, and alſo taking the people aſide, from the noiſe and tumult of their ſecular occaſions and buſineſſes, which might have obſtructed their ready and cheerful attendance unto his Doctrine. The Miniſtry of John at firſt was entertained by all ſorts with ſingular affection: There went out to him Jeruſalem and all Judea, and all the region round about Jordan, Mat. 3. 5. but after awhile, the people's fervour abated, p. 2and John being kept under reſtraint divers moneths, his authority and eſteem began to decay and languiſh, John 5. 35. Wherefore our Saviour, taking occaſion from Johns Meſſengers coming to him, after their departure, gives an excellent Elogie and Commendation of John, to the intent that He might ratifie and confirm his Doctrine and Adminiſtration, and revive his Authority and Eſtimation in the hearts and conſciences of the people.

This Elogie our Saviour begins with an elegant Dialogiſm, which the Rhetorician calleth Communication: gravely deliberating with his Hearers, and ſeriouſly enquiring to what purpoſe they went out into the Wilderneſs, and what expectation drew them thither. Wherein we have, 1. The general Queſtion, and main ſubject of his Inquiſition. 2. The particular Enquiries. 3. The Determination of the Queſtion.

The general Queſtion is, What went ye out into the Wilderneſs to ſee? He ſaith not, Whom went ye out to hear, but what went ye out to ſee? foreign. The phraſe agrees of Shows and Stage-playes; plainly arguing that many of thoſe, who ſeemed well-affected to John, and flock'd after him, were Theatrical Hearers, Spectators rather then Auditors; they went not to …ear, but to ſee; they went to gaze upon a new and ſtrange Spectacle.

This general Queſtion being propounded, the firſt particular Enquiry is, whether they went to ſee A reed ſhaken with the wind? The expreſſion is Metaphorical and Proverbial. A reed when the ſeaſon is calm, lifts up it ſelf and ſtands upright, but no ſooner doth the wind blow upon it, but it ſhakes and trembles, bends and bows down, and then gets up again: and again it yields and bows, and then lifts up it ſelf again. A notable Emblem of light, empty and inconſtant perſons, who in times of peace and tranquillity, give a fair and plauſible Teſtimony to the Truth; but no ſooner do the winds of Temptation blow upon them, and the waves of Troubles roll over them, but they incline and yield to the prevailing Party: but when the Tempeſt is over, they recover themſelves and aſſert the Truth again. The meaning then of this firſt Enquiry is, Went ye out p. 3into the Wilderneſs to ſee a light, vain and inconſtant man, one that could confeſs and deny, and deny and confeſs the ſame Truth? This Interrogation is to be underſtood negatively and ironically; q. d. Surely ye went not into the deſert to behold ſuch a ludicrous and ridiculous ſight, A man like unto a reed ſhaken with the wind. Under the negation of the contrary levity, our Saviour ſets forth one of John's excellencies, viz. his eminent Conſtancy in aſſerting the Truth. The winds of various temptations both on the right hand and on the left, blew upon him, yet he wavered not in his teſtimony concerning Chriſt, He confeſſed and denied not, but confeſſed the truth.

Then the general Queſtion is repeated, But what went ye out for to ſee? and a ſecond particular Enquiry made, Was it to ſee a man clothed in ſoft raiment? This Interrogation hath alſo the force of a negation, q. d. Surely ye went not into the Wilderneſs to ſee a man clothed in ſilken and coſtly Apparel. The reaſon of this is added, Behold, they that wear ſoft clothing, are in Kings houſes. Delicate and coſtly Apparel is to be expected in P…ces Courts, and not in wilde Woods and Forreſts. Under the negation of John's affectation of Courtly delicacy, our Saviour ſets forth another of John's excellencies, viz. his ſingular gravity and ſobriety, who wore rough garments, and lived on courſe and mean fare, Mat. 3. 4. which auſtere kinde of life was accommodated to the place and work of his Miniſtry. John Preached in the Wilderneſs, which was no fit place for ſilken and ſoft raiment. His work was to prepare a people for the Lord, by calling them off from worldly pomp and vanities, unto repentance and mourning for ſin. His peculiar habit and diet was ſuch as became a penitentiary Preacher.

Thirdly, the generall Queſtion is reiterated, But what went ye out for to ſee? and a third particular Enquiry made, Was it to ſee a Prophet? This Interrogation is to be underſtood affirmatively, q. d. no doubt but it was to ſee a Prophet. Had not John been a rare and excellent Miniſter of God, you would never have gone out of your Cities into the deſert to have ſeen him. Thus our Saviour ſets forth another of John's admirable excellencies, viz. his Prophetical Office and Function. John p. 4was not an ordinary Interpreter of the Law, much leſs a Teacher of Jewiſh Traditions, but a Prophet, one who by the extraordinary Inſpiration of the holy Ghoſt, made known the Myſteries of Salvation, Luke 1. 76, 77.

Laſtly, our Saviour determines and concludes the Queſtion, He, whom ye went out to ſee was more then a Prophet, foreign, much more, or abundantly more then a Prophet. This he confirms by his wonted Aſſeveration, Yea, I ſay unto you, and much more then a Prophet. How was John much more then a Prophet? John was Chriſts Herauld ſent immediately before his face, to proclaim his Coming and Kingdome, and prepare the people for the reception of him by the Baptiſm of Repentance, ver. 10. Hence it follows ver. 11. Among all that are born of women, there hath not riſen a greater Prophet then John. John was greater then any of the Prophets that were before him, not in reſpect of his perſonal graces and virtues, (for who ſhall perſwade us that he excelled Abraham in the grace of Faith, who was the father of the faithful, or Moſes in Meekneſs, who was the meekeſt man on earth, or David in Faithfulneſs, who was a man after Gods own heart, or Solomon in Wiſdome, who was the wiſeſt man that ever was or ſhall be?) but in reſpect of the manner of his diſpenſation. All the Prophets foretold Chriſts Coming, his Sufferings and Glory, but the Baptiſt was his Harbinger and Forerunner, that bare the Sword before him, Proclaimed his Preſence, and made room for him in the hearts of the people. All the Prophets ſaw Chriſt afar off, but the Baptiſt ſaw him preſent, baptized him, and applied the Types to him perſonally. Behold the Lamb of God. He ſaw and bare record that this is the Son of God. Joh. 1. 29, 34. But he that is leaſt in the Kingdome of Heaven, is greater then John. The leaſt Prophet in the Kingdome of Heaven, i. e. the leaſt Miniſter of the Goſpel ſince Chriſt's Aſcenſion, is greater then John; not in reſpect of the meaſure of his perſonal gifts, nor in reſpect of the manner of his Calling, but in reſpect of the Object of his Miniſtry, Chriſt on the Throne, having finiſhed the work of our Redemption, and in reſpect of the degree of the revelation of Chriſt, which is far more clear and full. John p. 5ſhewed Chriſt in the fleſh, and pointed to him with his finger, but the Miniſters of the Goſpel declare that he hath done and ſuffered all things neceſſary to our Salvation, and is riſen again and ſet down at the right hand of God.

Doct. Such as have ſometime left their pleaſant Cities and Habitations to enjoy the pure Worſhip of God in a Wilderneſs, are apt in time to abate and cool in their affection thereunto: but then the Lord calls upon them ſeriouſly and throughly to examine themſelves, what it was that drew them into the Wilderneſs, and to conſider that it was not the expectation of ludicrous levity, nor of Courtly pomp and delicacy, but of the free and clear diſpenſation of the Goſpel and Kingdome of God.

This Doctrine conſiſts of two diſtinct Branches; let me open them ſeverally.

Branch 1. Such as have ſometime left their pleaſant Cities and Habitations, to enjoy the pure Worſhip of God in a Wilderneſs, are apt in time to abate and cool in their affection thereunto. To what purpoſe did the Children of Iſrael leave their Cities and Houſes in Egypt, and go forth into the Wilderneſs? was it not to hold a Feaſt to the Lord, and to ſacrifice to the God of their fathers? That was the onelyonly reaſon, which they gave of their motion to Pharaoh, Exod. 5. 1, 3. but how ſoon did they forget their Errand into the Wilderneſs, and corrupt themſelves in their own Inventions? within a few moneths after their coming out of Egypt, they make a Calf in Horeb, and worſhip the molten Image, and change their glory into the ſimilitude of an Ox that eateth graſs, Pſal. 106. 19, 20. Exod. 32. 7, 8. yea for the ſpace of forty years in the Wilderneſs, while they pretended to Sacrifice to the Lord, they indeed worſhipped the Stars and the Hoſt of Heaven, and together with the Lords Tabernacle, carried about with them the Tabernacle of Moloch, Amos 5. 25, 26. Acts 7. 42, 43. And how did they ſpend their time in the Wilderneſs, but in tempting God, and in murmuring againſt their godly and faithful Teachers and Rulers, Moſes and Aaron? Pſal. 95 8. To what purpoſe did the Children of the Captivity upon Cyrus his Proclamation, leave their Houſes which they had built, and their Vineyards p. 6and Oliveyards which they had planted in the Province of Babylon, and return to Judea and Jeruſalem, which were now become a Wilderneſs? was it not that they might build the Houſe of God at Jeruſalem, and ſet up the Temple-worſhip? But how ſhamefully did they neglect that great and honourable Work for the ſpace of above forty years? They pretended that Gods time was not come to build his Houſe, becauſe of the rubs and obſtructions which they met with; whereas all their difficulties and diſcouragements hindred not their building of ſtately houſes for themſelves, Hag. 1. 2, 3, 4. To what purpoſe did Jeruſalem & …ll Judea, & all the region round about Jordan, leave their ſeveral Cities and Habitations, and flock into the Wilderneſs of Judea? was it not to ſee that burning and ſhining light, which God had raiſe… up? To hear his heavenly Doctrine, and partake of that new Sacrament, which he adminiſtred? O how they were affected with his rare and excellent gifts! with his clear, lively and powerful Miniſtry! The Kingdome of Heaven preſſed in upon them with a holy violence, and the violent, the zealous and affectionate hearers of the Goſpel, took it by force, Mat. 11. 12. Luk. 16. 16. They leapt over all diſcouragements and impediments, whether outward, as Legal Rites and Ceremonies, or inward, the ſenſe of their own ſin and unworthineſs, and preſſed into the Kingdome of God, as men ruſh into a Theatre to ſee a pleaſant Sight, or as Souldiers run into a beſieged City, to take the Spoil thereof: but their hot fit is ſoon over, their affection laſted but for an hour, i. e. a ſhort ſeaſon, Joh. 5. 35.

Reaſ. 1. Becauſe the affection of many to the Miniſtry of the Goſpel and the pure Worſhip of God, is built upon temporary and tranſitory grounds, as the novelty and ſtrangeneſs of the matter, the rarerneſs and excellency of Miniſterial Gifts, the voice of the people, the countenance of great men, and the hope of worldly advantage. The Jews had lien in ignorance and darkneſs a long time, being trained up under the ſuperſtitious obſervances of their old Praditions, which were vain, empty and unprofitable Cuſtomes▪ and the Church wanted the gift of Prophecy about four hundred years, and therefore when John the Baptiſt aroſe like a bright and burning light, ſhining amongſt them with admirable p. 7gifts of the Spirit, and extraordinary ſeverity and gravity of manners, proclaiming the Coming and Kingdome of the Meſſias, (which had been oft promiſed and long expected) and preſſing the people to Repentance and good works; O how they admire and reverence him? eſpecially, when grown popular, and countenanced by Herod the Tetrarch. What ſweet affections are kindled! what great expectations are raiſed! what raviſhing joy is conceived! Hoping (as its probable) to make uſe of his Authority to caſt off the Roman yoke, and recover their Civil Liberties, Riches and Honours. But after a little acquaintance with John, (for he was a publick Preacher but a year and half) his Doctrine, Adminiſtrations and Prophetical Gifts, grew common and ſtale things, and of little eſteem with them; eſpecially, when they ſaw their carnal hopes fruſtrated, the Rulers diſaffected, and Herods countenance and carriage toward him changed.

Reaſ. 2. Becauſe Prejudices and Offences are apt to ariſe in the hearts of many againſt the faithful Diſpenſers of the Goſpel. The Phariſees and Lawyers came among others to the Baptiſm of John, but when they hear his ſharp reprehenſions of their Viperous Opinions and Practices, they nauſeate his Doctrine, repudiate his Baptiſm, calumniate his Converſation, Luke 7. 30. Herodiaes hath an inward grudge and a quarrel againſt him, becauſe he found fault with her inceſtuous Marriage, Mar. 6. 19. Yea, that very Age and Generation of the Jews, were like to a company of ſurly, ſullen and froward children, whom no Muſick can pleaſe, they neither dance after the Pipe, nor make lamentation after the mourner. They inveigh againſt John's auſterity, ſaying that he was tranſported with diabolical fury, and was an enemy to humane ſociety: and they do as much diſtaſte and abhor Chriſt's gentleneſs and familiarity, traducing him, as being a ſenſual and voluptuous perſon, given to intemperance and luxury, and a Patron and Abettor of looſeneſs and profaneneſs, Mat. 11. 16—19. Thus doth the frowardneſs and ſtubbornneſs of man, reſiſt and oppoſe the wiſdome and goodneſs of God, who uſeth various waves and inſtruments to compaſs poor ſinners, but they throught their folly and perverſeneſs p. 8fruſtrate, diſanul and abrogate the counſel of God againſt themſelves. The evil ſpirit that troubled Saul, was quieted and allayed by the ſweet Melody of David's Harp: but the mad and outragious fury that tranſports men againſt the Truth and the Miniſtry thereof, cannot be quieted and allayed by the voice of the Charmers, charm they never ſo wiſely.

Branch II. When men abate and cool in their affection to the pure Worſhip of God, which they went into the Wilderneſs to enjoy, the Lord calls upon them ſeriouſly and throughly to examine themſelves, what it was that drew them into the Wilderneſs, and to conſider that it was not the expectation of ludicrous levity, nor of Courtly pomp and delicacy, but of the free and clear diſpenſation of the Goſpel and Kingdome of God. Our Saviour knowing that the people had loſt their firſt love and ſingular affection to the revelation of his grace by the Miniſtry of his Herauld John, He is very intenſe in examining them, what expectation drew them into the Wilderneſs: He doth not once nor twice, but thrice propound that Queſtion, What went ye out into the Wilderneſs to ſee? Yea, in particular he enquires whether it were to ſee a man that was like to a Reed ſhaken with the wind? or whether it were to ſee a man clothed like a Courtier, or whether it were to ſee a Prophet, and then determines the Queſtion, concluding that it was to ſee a great and excellent Prophet, and that had not they ſeen rare and admirable things in him, they would never have gone out into the Wilderneſs unto him.

The Reaſon is, Becauſe the ſerious conſideration of the ineſtimable grace and mercy of God in the free and clear diſpenſation of the Goſpel and Kingdome of God, is a ſpecial means to convince men of their folly and perverſeneſs in undervaluing the ſame, and a ſanctified remedy to recover their affections thereunto. The Lord foreſeeing the defection of Iſrael after Moſes his death, commands him to write that Prophetical Song, recorded in Deut. 32. as a Teſtimony againſt them: wherein the chief remedy, which he preſcribes for the prevention and healing of their Apoſtacy, is their calling to remembrance Gods great and ſignal love in manifeſting himſelf to them in the Wilderneſs, in conducting them ſafely and mercifully, p. 9and giving them poſſeſſion of their promiſed Inheritance, ver. 7—14. And when Iſrael was apoſtatized and fallen, the Lord to convince them of their ingratitude and folly, brings to their remembrance his deliverance of them out of Egypt, his leading them through the Wilderneſs for the ſpace of forty years, and not onelyonly giving them poſſeſſion of their Enemies Land, but alſo raiſing up, even of their own Sons, Prophets, faithful and eminent Miniſters, and of their young men Nazarites, who being ſeparated from worldly delights and encumbrances, were Paterns of Purity and Holineſs: all which were great and obliging mercies. Yea, the Lord appeals to their own Conſciences, whether theſe his favours were not real and ſignal, Amos 2. 10, 11. The Prophet Jeremiah, that he might reduce the people from their backſlidings, cries in the ears of Jeruſalem, with earneſtneſs and boldneſs declaring unto them, that the Lord remembred how well they ſtood affected towards him, when he firſt choſe them to be his people and eſpouſed them to himſelf, how they followed him in the Wilderneſs, and kept cloſe to him in their long and weariſome paſſage through the uncultured Deſert; how they were then conſecrated to God, and ſet apart for his Worſhip and Service; as the firſt-fruits are wont to be ſequeſtred and devoted to God: and thereupon expoſtulates with them for their forſaking the Lord, and following after their Idols, Jer. 2. 2, 3, 5, 6. Surely our Saviour's Dialogiſm with his Hearers in my Text, is not a meer Rhetorical Elegancy to adorn his Teſtimony concerning John, but a clear and ſtrong conviction of their folly in ſlighting and deſpiſing that which they ſometime ſo highly pretended unto, and a wholeſome admonition and direction how to recover their primitive affection to his Doctrine and Adminiſtration.

ƲSE I. Of ſolemn and ſerious Enquiry to us all in this general Aſſembly, Whether we have not in a great meaſure forgotten our Errand into the Wilderneſs. You have ſolemnly profeſſed before God, Angels and Men, that the Cauſe of your leaving your Country, Kindred and Fathers houſes, and tranſporting your ſelves with your Wives, Little Ones p. 10and Subſtance over the vaſt Ocean into this waſte and howling Wilderneſs, was your Liberty to walk in the Faith of the Goſpel with all good Conſcience according to the Order of the Goſpel, and your enjoyment of the pure Worſhip of God according to his Inſtitution, without humane Mixtures and Impoſitions. Now let us ſadly conſider whether our ancient and primitive affections to the Lord Jeſus, his glorious Goſpel, his pure and Spiritual Worſhip and the Order of his Houſe, remain, abide and continue firm, conſtant, entire and inviolate. Our Saviour's reiteration of this Queſtion, What went ye out into the Wilderneſs to ſee? is no idle repetition, but a ſad conviction of our dulneſs and backwardneſs to this great duty, and a clear demonſtration of the weight and neceſſity thereof. It may be a grief to us to be put upon ſuch an Inquiſition; as it is ſaid of Peter, Joh. 21. 17. Peter was grieved, becauſe he ſaid unto him the third time, Loveſt thou me? but the Lord knoweth that a ſtrict and rigid examination of our hearts in this point, is no more then neceſſary. Wherefore let us call to remembrance the former dayes, and conſider whether it was not then better with us, then it is now.

In our firſt and beſt times the Kingdome of Heaven brake in upon us with a holy violence, and every man preſſed into it. What mighty efficacy and power had the clear and faithful diſpenſation of the Goſpel upon your hearts? how affectionately and zealouſly did you entertain the Kingdome of God? How careful were you, even all ſorts, young and old, high and low, to take hold of the opportunities of your Spiritual good and edification? ordering your ſecular affairs (which were wreathed and twiſted together with great variety) ſo as not to interfere with your general Calling, but that you might attend upon the Lord without diſtraction. How diligent and faithful in preparing your hearts for the reception of the Word, laying apart all filthineſs and ſuperfluity of naughtineſs, that you night receive with meekneſs the ingraffed word, which is able to ſave your ſouls; and purging out all malice, guilt, hypocriſies, envies, and all evil ſpeakings, and as new-born babes, deſiring the ſincere mi…k of the word, that ye might grow thereby? How attentive in p. 11hearing the everlaſting Goſpel, watching daily at the gates of Wiſdome, and waiting at the poſts of her doors, that ye might finde eternal life, and obtain favour of the Lord? Gleaning day by day in the field of Gods Ordinances, even among the Sheaves, and gathering up handfuls, which the Lord let fall of purpoſe for you, and at night going home and beating out what you had gleaned, by Meditation, Repetition, Conference, and therewith feeding your ſelves and your families. How painful were you in recollecting, repeating and diſcourſing of what you heard, whetting the Word of God upon the hearts of your Children, Servants and Neighbours? How fervent in Prayer to Almighty God for his divine Bleſſing upon the Seed ſown, that it might take root and fructifie? O what a reverent eſteem had you in thoſe dayes of Chriſt's faithful Ambaſſadors, that declared unto you the Word of Reconciliation! How beautiful were the feet of them, that preached the Goſpel of peace, and brought the glad tidings of Salvation! you eſteemed them highly in love for their works ſake. Their Perſons, Names and Comforts were precious in your eyes; you counted your ſelves bleſſed in the enjoyment of a Pious, Learned and Orthodox Miniſtry: and though you are the bread of adverſity and drank the water of affliction, yet you rejoyced in this, that your eyes ſaw your Teachers, they were not removed into corners, and your ears heard a word behinde you, ſaying, This is the way, walk ye in it, when you turned to the right hand and when you turned to the left, Iſa 30. 20, 21. What earneſt and ardent deſires had you in thoſe dayes after Communion with Chriſt in the holy Sacraments? With deſire you deſired to partake of the Seals of the Covenant. You thought your Evidences for Heaven not ſure not authentick, unleſs the Broad-Seals of the Kingdome were annexed. What ſolicitude was there in thoſe dayes to ſeek the Lord after the right Order? What ſearching of the holy Scriptures, what Collations among your Leaders, both in their private Meetings and publick Councils and Synods, to finde out the Order, which Chriſt hath conſtituted and eſtabliſhed in his Houſe? What fervent zeal was there then againſt Sectaries and Hereticks, and all manner of Heterodoxies? You could p. 12not bear them that were evil, but tried them that pretended to New Light and Revelations, and found them liars. What pious Care was there of Siſter-Churches, that thoſe that wanted Breaſts, might be ſupplied, and that thoſe that wanted Peace, their Diſſentions might be healed? What readineſs was there in thoſe dayes to call for the help of Neighbour-Elders and Brethren, in caſe of any Difference or Diviſion that could not be healed at home? What reverence was there then of the Sentence of a Council, as being deciſive and iſſuing the Controverſie? According to that ancient Proverbial Saying, They ſhall ſurely ask counſel at Abel, and ſo they ended the matter, 2 Sam. 20. 18. What holy Endeavours were there in thoſe dayes to propagate Religion to your Children and Poſterity, training them up in the nurture and admonition of the Lord, keeping them under the awe of government, reſtraining their enormities and extravagancies; charging them to know the God of their fathers, and ſerve him with a perfect heart and willing minde; and publickly aſſerting and maintaining their intereſt in the Lord and in his holy Covenant, and zealouſly oppoſing thoſe that denied the ſame?

And then had the Churches reſt throughout the ſeveral Colonies, and were edified: and walking in the fear of the Lord, and in the comfort of the holy Ghoſt, were multiplied. O how your Faith grew exceedingly! you proceeded from faith to faith, from a leſs to a greater degree and meaſure, growing up in Him, who is our Head, and receiving abundance of grace and of the gift of righteouſneſs, that you might reign in life by Jeſus Chriſt. O how your Love and Charity towards each other abounded! O what comfort of Love! what bowels and mercies! what affectionate care was there one of another! what a holy Sympathy in Croſſes and Comforts, weeping with thoſe that wept, and rejoycing with thoſe that rejoyced!

But who is there left among you, that ſaw theſe Churches in their firſt glory, and how do you ſee them now? Are they not in your eyes in compariſon thereof, as nothing? How is the gold become dim! how is the moſt fine gold changed! Is not the Temper, Complexion and Countenance of the Churches p. 13ſtrangely altered? Doth not a careleſs, remiſs, flat, dry, cold, dead frame of ſpirit, grow in upon us ſecretly, ſtrongly, prodigiouſly? They that have Ordinances, are as though they had none; and they that hear the Word, as though they heard it not; and they that pray, as though they prayed not; and they that receive Sacraments, as though they received them not; and they that are exerciſed in the holy things, uſing them by the by, as matters of cuſtome and ceremony, ſo as not to hinder their eager proſecution of other things which their hearts are ſet upon. Yea and in ſome particular Congregations amongſt us, is there not in ſtead of a ſweet ſmell, a ſtink? and in ſtead of a girdle, a rent? and in ſtead of a ſtomacher, a girding with ſackcloth? and burning in ſtead of beauty? yea the Vineyard is all overgrown with thorns, and nettles cover the face thereof, and the ſtone wall thereof is broken down, Prov. 24 31. yea, and that which is the moſt ſad and certain ſign of calamity approaching, Iniquity aboundeth, and the love of many waxeth cold, Mat. 24 12. Pride, Contention, Worldineſs, Covetouſneſs, Luxury, Drunkenneſs and Uncleanneſs break in like a flood upon us, and good men grow cold in their love to God and to one another. If a man be cold in his bed, let them lay on the more clothes, that he may get heat: but we are like to David in his old age, they covered him with clothes, but he gat no heat, 2 Sam. 1. 1. The Lord heaps mercies, favours, bleſſings upon us, and loads us daily with his benefits, but all his love and bounty cannot heat and warm our hearts and affections. Well, the furnace is able to heat and melt the coldeſt Iron: but how oft hath the Lord caſt us into the hot furnace of Affliction and Tribulation, and we have been ſcorched and burnt, yet not melted, but hardened thereby, Iſa. 63. 17. How long hath God kept us in the furnace day after day, monethmonth after monethmonth, year after year? but all our Afflictions, Croſſes, Trials have not been able to keep our hearts in a warm temper.

Now let me freely deliberate with you, what may be the Cauſes and Grounds of ſuch decayes and languiſhings in our affections to, and eſtimation of that which we came into the Wilderneſs to enjoy? Is it becauſe there is no bread, neither is there p. 14any water, and our ſoul loatheth this light bread? Numb. 21. 5. Our ſoul is dried away, and there is nothing at all, beſides this Manna, before our eyes, Numb. 11. 6. What, is Manna no bread? Is this Angelical food, light bread, which cannot ſatisfie, but ſtarves the Soul? Doth our Soul loath the bread of Heaven? The Lord be merciful to us: The full ſoul loatheth the honey-comb, Prov. 27. 7.

What then is the cauſe of our decayes and languiſhings? Is it becauſe the Spirit of the Lord is ſtraitned and limited in the diſpenſers of the Goſpel, and hence our joyes and comforts are leſſened and ſhortned? O thou that art named the houſe of Jacob, is the Spirit of the Lord ſtraitned? are thoſe his doings? Do not my words do good to him that walketh uprightly? Mic. 2. 7. Surely it is not for want of fulneſs in the Spirit of God, that he withholds comforts and bleſſings from any; neither doth he delight in threatnings and judgements, but his words both promiſe and perform that which is good and comfortable to them that walk uprightly. The Spirit is able to enlarge it ſelf unto the reviving and cheering of every man's heart; and that ſhould we experience, did not our iniquity put a barre. 2 Cor. 6. 11, 12. O ye Corinthians, our mouth is open unto you, our heart is enlarged: Ye are not ſtraitned in us, but ye are ſtraitned in your own bowels. The Spirit of God dilateth and enlargeth the heart of the faithfull Miniſtry for the good of the people; but many times the people are ſtraitned in their own bowels, and cannot receive ſuch a large portion, as the Lord hath provided for them. What then is the cauſe of our coolings, faintings and languiſhings? The ground and principal cauſe is our Ʋnbelief: We believe not the Grace and Power of God in Chriſt. Where is that lively exerciſe of faith, which ought to be, in our attendance upon the Lord in his holy Ordinances? Chriſt came to Nazareth with his heart full of love and compaſſion, and his hands full of bleſſings to beſtow upon his old Acquaintance and Neighbours, among whom he had been brought up, but their Ʋnbelief reſtrained his tender mercies, and bound his Omnipotent hands, that he could not do any great or illuſtrious Miracle amongſt them. Mat. 13. 58. Mark 6. 5, 6. He could do there no p. 15mighty work—and he marvelled becauſe of their unbelief. Unbelief ſtraitens the grace and power of Chriſt, and hinders the communication of divine favours and ſpecial mercies. The word preached profits not, when it is not mixed with faith in them that hear it, Heb. 4. 2. We may pray earneſtly, but if we ask not in faith, how can we expect to receive any thing of the Lord? Jam. 1. 6, 7.

But though Unbelief be the principal, yet it is not the ſole cauſe of our decayes and languiſhings: Inordinate worldly Cares, predominant Luſts, and malignant Paſſions and Diſtempers ſtifle and choak the Word, and quench our affections to the Kingdome of God, Luke 8. 14. The Manna was gathered early in the morning, when the Sun waxed hot, it melted, Exod. 16. 21. It was a fearful Judgement on Dathan and Abiram, that the earth opened its mouth and ſwallowed them up. How many Profeſſors of Religion, are ſwallowed up alive by earthly affections? Such as eſcape the Lime-pit of Phariſaical Hypocriſie, fall into the Coal-pit of Sadducean Atheiſm and Epicuriſm. Phariſaiſm and Sadduceiſm do almoſt divide the Profeſſing World between them. Some ſplit upon the Rock of affected oſtentation of ſingular Piety and Holineſs, and others are drawn into the Whirpool, and periſh in the Gulf of Senſuality and Luxury.

If any queſtion how ſeaſonable ſuch a Diſcourſe may be upon ſuch a Day, as this; let him conſider, Hag. 2. 10—14. In the four and twentieth day of the ninth monethmonth, in the ſecond year of Darius, came the word of the Lord by Haggai the Prophet, ſaying, Thus ſaith the Lord of Hoſts, Ask now the Prieſts concerning the law, ſaying, If one bear holy fleſh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oyl, or any meat, ſhall it be holy? And the Prieſts anſwered and ſaid, No. Then ſaid Haggai, If one that is unclean by a dead body, touch any of theſe, ſhall it be unclean? And the Prieſts anſwered and ſaid, It ſhall be unclean. Then anſwered Haggai and ſaid, So is this people, and ſo is this nation before me, ſaith the Lord; and ſo is every work of their hands, and that which they offer there is unclean. It was an high and great day, wherein p. 16the Prophet ſpake theſe words, and an holy and honourable Work, which the people were employed in. For this day they laid the Foundation of the Lords Temple, ver. 18. nevertheleſs, the Lord ſaw it neceſſary this very day to repreſent and declare unto them, the pollution and uncleanneſs both of their perſons and of their holy Services, that they might be deeply humbled before God, and carry on their preſent Work more holily and purely. What was their uncleanneſs? Their eager purſuit of their private Intereſts, took off their hearts and affections from the affairs of the Houſe of God. It ſeems they pleaſed themſelves with this, that the Altar ſtood upon its Baſes, and Sacrifices were daily offered thereon, and the building of the Temple was onelyonly deferred untill a fit opportunity were afforded, free from diſturbance and oppoſition; and having now gained ſuch a ſeaſon, they are ready to build the Temple: but the Lord convinceth them out of the Law, that their former negligence was not expiated by their daily Sacrifices, but the guilt thereof rendred both the Nation and this holy and honourable Work, which they were about, vile and unclean in the ſight of God. And having thus ſhewn them their ſpiritual uncleanneſs, he encourageth them to go on with the work in hand, the building of the Temple, promiſing them from this day to bleſs them, ver. 18.

ƲSE II. Of Exhortation, To excite and ſtir us all up to attend and proſecute our Errand into the Wilderneſs. To what purpoſe came we into this place, and what expectation drew us hither? Surely, not the expectation of ludicrous Levity. We came not hither to ſee a Reed ſhaken with the wind. Then let not us be Reeds, light, empty, vain, hollow-hearted Profeſſ…rs, ſhaken with every wind of Temptation: but ſolid, ſerious and ſober Chriſtians, conſtant and ſtedfaſt in the Profeſſion and Practice of the Truth, Trees of Righteouſneſs, the planting of the Lord, that he may be glorified, holding faſt the profeſſion of our Faith without wavering.

Alas, there is ſuch variety and diverſity of Opinions and Judgements, that we know not what to believe.

Were there not as various and different Opinions touching p. 17the Perſon of Chriſt, even in the dayes of his fleſh? Some ſaid that He was John the Baptiſt, ſome Elias, others Jeremias, or one of the old Prophets. Some ſaid he was a gluttonous man, and a wine-bibber, a friend of publicans and ſinners: others ſaid He was a Samaritan, and had a Devil; yet the Diſciples knew what to believe. Whom ſay ye that I am? Thou art Chriſt, the Son of the living God, Mat. 16. 15, 16. The various heterodox Opinions of the people, ſerve as a foil or tinctured leaf to ſet off the luſtre and beauty of the Orthodox and Apoſtolical Faith. This is truly commendable, when in ſuch variety and diverſity of Apprehenſions, you are not byaſſed by any ſiniſter reſpects, but diſcern, embrace and profeſs the Truth, as it is in Chriſt Jeſus.

But to what purpoſe came we into the Wilderneſs, and what expectation drew us hither? Not the expectation of Courtly Pomp and Delicacy. We came not hither to ſee men clothed like Courtiers. The affectation of Courtly Pomp and Gallantry, is very unſuitable in a Wilderneſs. Gorgeous Attire is comely in Princes Courts, if it exceed not the limits of Chriſtian Sobriety: but exceſs in Kings houſes, eſcapes not divine Vengeance. Zeph. 1. 8.—I will puniſh the Princes and the Kings children, and all ſuch as are clothed with ſtrange Apparel. The pride and haughtineſs of the Ladies of Zion in their ſuperfluous Ornaments and ſtately geſtures, brought wrath upon themſelves, upon their Husbands, and upon their Children, yea and upon the whole Land, Iſa. 3. 16—26. How much more intolerable and abominable is exceſs of this kinde in a Wilderneſs, where we are ſo far removed from the Riches and Honours of Princes Courts?

To what purpoſe then came we into the Wilderneſs, and what expectation drew us hither? Was it not the expectation of the pure and faithful Diſpenſation of the Goſpel and Kingdome of God? The times were ſuch that we could not enjoy it in our own Land: and therefore having obtained Liberty and a gracious Patent from our Soveraign, we left our Country, Kindred and Fathers houſes, and came into theſe wilde Woods and Deſe…s; p. 18where the Lord hath planted us, and made us dwell in a place of our own, that we might move no more, and that the children of wickedneſs might not afflict us any more, 2 Sam. 7. 10. What is it that diſtinguiſheth New-England from other Colonies and Plantations in America? Not our tranſportation over the Atlantick Ocean, but the Miniſtry of Gods faithful Prophets, and the fruition of his holy Ordinances. Did not the Lord bring the Philiſtims from Caphtor, and the Aſſyrians from Kir, as well as Iſrael from the land of Egypt? Amos 9. 7. But by a Prophet the Lord brought Iſrael out of Egypt, and by a Prophet was he preſerved, Hoſ. 12. 13. What, is the Price and Eſteem of Gods Prophets, and their faithful Diſpenſations, now fallen in our hearts?

The hardſhips, difficulties and ſufferings, which you have expoſed your ſelves unto, that you might dwell in the Houſe of the Lord, and leave your Little Ones under the ſhadow of the wings of the God of Iſrael, have not been few nor ſmall. And ſhall we now withdraw our ſelves and our Little Ones from under thoſe healing Wings, and loſe that full Reward, which the Lord hath in his heart and hand to beſtow upon us? D…d we not with Mary chooſe this for our Part, to ſit at Chriſts feet and hear his word? and do we now repent of our choice, and prefer the Honours, Pleaſures and Profits of the world before it? You did run well: who doth hinder you, that you ſhould not obey the truth? Gal. 5. 7.

Hath the Lord been wanting to us, or failed our expectation? Micah 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? teſtifie againſt me. Jer. 2. 5. What iniquity have your fathers found in me, that they are gone far from me? and ver. 31. O generation, ſee ye the word of the Lord: have I been a wilderneſs unto Iſrael? a land of darkneſs? May not the Lord ſay unto us, as Pharaoh did to Hadad, 1 King. 11. 22. What haſt thou lacked with me, that behold, thou ſeekeſt to go to thine own Country? Nay, what could have been done more, then what the Lord hath done for us? Iſa. 5. 4.

How ſadly hath the Lord teſtified againſt us, becauſe of our p. 19loſs of our firſt love, and our remiſsneſs and negligence in his Work? Why hath the Lord ſmitten us with Blaſting and Mildew now ſeven years together, ſuperadding ſometimes ſevere Drought, ſometimes great Tempeſts, Floods, and ſweeping Rains, that leave no food behinde them? Is it not becauſe the Lords Houſe lyeth waſte? Temple-work in our Hearts, Families, Churches is ſhamefully neglected? What ſhould I make mention of Signes in the Heavens and in the Earth, Blazing-Stars, Earthquakes, dreadful Thunders and Lightnings, fearful Burnings? What meaneth the heat of his great Anger, in calling home ſo many of his Ambaſſadors? In plucking ſuch burning and ſhining Lights out of the Candleſticks; the principal-Stakes out of our Hedges; the Cornerſtones out of our Walls? In removing ſuch faithful Shepherds from their Flocks, and breaking down our defenced Cities, Iron Pillars, and Brazen-Walls? Seemeth it a ſmall thing unto us, that ſo many of Gods Prophets (whoſe Miniſtry we came into the Wilderneſs to enjoy) are taken from us in ſo ſhort a time? Is it not a Sign that God is making a way for his Wrath, when he removes his Choſen out of the Gap? Doth he not threaten us with a Famine of the Word, the Scattering of the Flock, the Breaking of the Candleſticks, and the turning of the Songs of the Temple into howlings?

It is high time for us to remember whence we are fallen, and repent, and do our firſt works. Wherefore let us lift up the hands that hang down, and ſtrengthen the feeble knees, and make ſtraight paths for our feet, leſt that which is lame be turned out of the way, but let it rather be healed, Heb. 12. 12, 13. Labour we to redreſs our Faintings and Swervings, and addreſs our ſelves to the Work of the Lord. Let us ariſe and build, and the Lord will be with us, and from this day will he bleſs us.

Alas, we are feeble and impotent; our hands are withered, and our ſtrength dried up.

Remember the man that had a withered hand: Chriſt p. 20faith unto him, Stretch forth thy hand; and he ſtretched it forth, and it was reſtored whole, like as the other, Mat. 12. 13. How could he ſtretch forth his hand, when it was withered, the Blood and Spirits dried up, and the Nerves and Sinews ſhrunk up? The Almighty Power of Chriſt accompanying his Command, enabled the man to ſtretch forth his withered hand, and in ſtretching it forth, reſtored it whole, like as the other. Where the Soveraignty of Chriſt's Command takes place in the Conſcience, there is effectual grace accompanying it to the healing of our Spiritual Feebleneſs and Impotency, and the enabling of us to perform the duty incumbent on us. Though we have no might, no ſtrength, yet at Chriſt's Command, make an eſſay. Where the word of a King is, there is power.

But alas, our Bruiſe is incurable and our Wound grievous, there is none to repair the Breach, there is no healing Medicine.

The Lord Jeſus, the great Phyſician of Iſrael, hath undertaken the Cure. I will reſtore health unto thee, and I will heal thee of thy wounds, ſaith the Lord, Jer. 30. 17. No caſe is to be accounted deſperate or incurable, which Chriſt takes in hand. If he undertake to heal Jairus his daughter, he will have her death eſteemed but a ſleep, in reference to his power. She is not dead, but ſleepeth, Mat. 9. 24. When Chriſt came to Lazarus his grave, and bade them take away the ſtone, Martha ſaith, Lord, by this time he ſtinketh; for he hath been dead four dayes: But Chriſt anſwereth, Said I not unto thee, that if thou wouldeſt believe, thou ſhouldeſt ſee the glory of God? Joh. 11. 40. Let us give glory to God by believing his word, and we ſhall have real and experimental manifeſtations of his glory for our good and comfort.

But alas, our hearts are ſadly prejudiced againſt the Means and Inſtruments, by which we might expect that Chriſt ſhould cure and heal us.

Were not the hearts of John's Diſciples leavened with carnal emulation and prejudices againſt Chriſt himſelf? They p. 21would not own him to be the Meſſias, nor believe their Maſter's Teſtimony concerning him: inſomuch that the Lord ſaw it neceſſary that John ſhould decreaſe and be abaſed, that Chriſt might encreaſe and be exalted: and therefore ſuffered Herod to ſhut up John in Priſon, and keep him in durance about twelve moneths, and at length to cut off his head, that ſo theſe fondlings might be weaned from their Nurſe; and when John was dead, his Diſciples reſort to Jeſus, acquaint him with the calamity that befell them, and were perfectly reconciled to him, paſſing into his School, and becoming his Diſciples, Mat. 14. 12.

But alas, the Times are difficult and perillous; the Wind is ſtormy, and the Sea tempeſtuous; the Veſſel heaves and ſets, and tumbles up and down in the rough and boiſt…rous waters, and is in danger to be ſwallowed up.

Well, remember that the Lord ſitteth upon the flood, yea the Lord ſitteth King for ever, Pſal. 29. 10. His way is in the ſea, and his path in the great waters, and his footſteps are not known, Pſal. 77. 19. He ſtilleth the noiſe of the ſeas, the noiſe of their waves, and the tumult of the people, Pſal. 65. 7. He ſaith to the raging Sea, Peace, be ſtill: and the wind ceaſeth, and there is a great calm, Mark 4. 39. Yea, he can enable his people to tread and walk upon the waters. To ſail and ſwim in the waters, is an eaſie matter; but to walk upon the waters, as upon a pavement, is an act of wonder. Peter at Chriſt's call came down out of the ſhip … walked on the water to go to Jeſus, Matth. 14. 29. and as long as his Faith held, it upheld him from ſinking; when his Faith failed, his body ſunk: but he cried to the Lord, and he ſtretched forth his hand and caught him, and ſaid unto him, O thou of little faith, wherefore didſt thou doubt?

But what ſhall we do for bread? The encreaſe of the field and the labour of the Husbandman fails.

Hear Chriſt's anſwer to his Diſciples, when they were troubled, becauſe there was but one Loaf in the ſhip. O ye of little faith, why reaſon ye, becauſe you have no bread? p. 22perceive ye not yet, neither underſtand? have ye your heart yet hardened? having eyes, ſee ye not? and having ears, hear ye not, and do ye not remember? Mark 8. 17, 18.—Mat. 16. 8, 9. Thoſe which have had large and plentiful experience of the grace and power of Chriſt in providing for their outward Suſtenance, and relieving of their Neceſſities, when ordinary and uſual Means have failed, are worthy to be ſeverely reprehended, if afterward they grow anxiouſly careful and ſolicitous, becauſe of the defect of outward ſupplies. In the whole Evangelicall Hiſtory, I finde not that ever the Lord Jeſus did ſo ſharply rebuke his Diſciples for any thing, as for that fit and pang of Worldly care and ſolicitude about Bread. Attend we our Errand, upon which Chriſt ſent us into the Wilderneſs, and he will provide Bread for us. Matth. 6. 33. Seek ye firſt the Kingdome of God, and his Righteouſneſs, and all theſe things ſhall be added unto you.

But we have many Adverſaries, and they have their ſubtile Machinations and Contrivances, and how ſoon we may be ſurprized, we know not.

Our diligent Attention to the Miniſtry of the Goſpel, is a ſpecial means to check and reſtrain the rage and fury of Adverſaries. The people's aſſiduity in attendance upon Chriſt's Miniſtry, was the great obſtacle that hindred the execution of the bloody Counſels of the Phariſees. Luk. 19. 47, 48. He taught daily in the Temple, but the chief Prieſts and the Scribes, and the chief of the people, ſought to deſtroy him, and could not finde what they might do: for all the people were very attentive to hear him. If the people cleave to the Lord, to his Prophets, and to his Ordinances, it will ſtrike ſuch a fear into the hearts of enemies, that they will be at their wits ends, and not know what to do. However, In this way we have the promiſe of divine Protection and Preſervation. Revel. 3. 10. Becauſe thou haſt kept the word of my Patience, I alſo will keep thee from the hour of Temptation, which ſhall come upon all the world, to try them p. 23that dwell upon the earth. Let us with Mary chooſe this for our Portion, To ſit at Chriſt's feet and hear his word; and whoſoever complain againſt us, the Lord Jeſus will plead for us, as he did for her, and ſay, They have choſen that good part, which ſhall not be taken away from them, Luk. 10. 42. AMEN.

FINIS.

Pag. 14. line 28. for ground reade grand.

End of the text · Samuel Danforth, A Brief Recognition of New Englands Errand into the Wilderness (1671)