A Scripture-Map of the Wilderness of Sin, To the reader – Errata
THE Author to the Ingenuous READER.
OUr Saviour ſaith of the unclean Spirit Mat. 12.43. Luk 11.24. foreign, Hee paſſeth through dry (i. e. deſert) places. On which Text though Beza admit of no allegory, and the truth is (which experience confirms) that Ziim, Ochim and Jiim, do frequent incult and deſolate places, Iſa. 13, 21, 22. Yet doth as ſad and more frequent experience, and the very Scope of that Scripture ſhew, that the unclean Spirit, with the ſeaven other worſe than hee, do much more delight to inhabit the dry and the deſert Soul, where they cry to each other as the ſatyres of the wilderneſſe to their fellows, Iſa. 34.14.
Wherefore being ſent of the Lord in theſe labours, not only to ſpy out where Satans ſeat is, but to beat up his very head quarters, no wonder if (as in 2 Cor. 7.5.) without have been fightings, and within fears. I oft thought one had need bee both ſanctified from the wombe, and waxen ſtrong in the ſpirit, as John Baptiſt, who ſhould lift up his voice in this Wilderneſſe; but knew my ſelf to be but a child, and one of unclean lips, unable to allarm thoſe bold Legions, or to encounter that Old Serpent: But hee that ſent me ſaid unto mee, My grace is ſufficient for thee, ſhewing mee, that they that were with mee, were more and mightier than they that were againſt mee; wherefore (with fear and trembling through manifold Temptations) moſt willingly though m ſt weakly have I followed my commiſſion. And now, having studied all playnneſſe in the enſuing treatiſe, I ſhall briefly, for the clearing of the Text, preface thereunto.
The Wilderneſſe deſcribed is the WILDERNESSE OF SIN ſpiritually ſo called, (for I allude, and no more, to that Wilderneſſe of SIN, Exo. 17.1. by contraction of Sinai which comming of foreign a thorny thicket, is an acurate emblem of the wayes of ſinne, which through its greenneſſe though it pleaſe the beholder, yet it is both tyring and tearing to the Travayler.) And as is the name of the Wilderneſſe in the Text, ſo is it foreign (per Antiphraſin) a foreign loquutus eſt, i. e. locus ſine locutione, It hath its name of much ſpeaking, whereas there is no ſpeaking there; even ſo is ſin the moſt ſociable way, and evil men the good fellows, but like Beaſts of the Wilderneſſe are they each unto Other, and who ſo is among them, may ſay, my Soul is among Lyons, Pſal. 57.4. and to him it may be ſaid, Bryers and Thorns be with thee, and thou doeſt dwel among Scorpions, Eze. 2.6.
The word anſwering midhbar in the Greek is foreign, a wilderneſs, or place where men go wild, that is, go aſtray and wander, ſaith a learned Critick; ſo that trangreſſions, bewildrings, wandrings and goings aſtray, may well paſs for identicall expreſſions; which word when adjectively taken, de re et perſonâ dicitur, ſaith the ſame Author, and ſo is applicable both to ſin and the Sinner.
This is that Wilderneſſe wherein wee are, as ſoon as wee are; and beginne to go aſtray, as ſoon as ever wee beginne to go. I obſerve the Hebrews have only the difference of one ſmall punctum between foreign and foreign, greſſus et tranſgreſſus eſt.
From this wilderneſs there is no way but what is of Chriſts own making, therefore the Text preſently ſubjoyns to foreign aſcending foreign upon her beloved; Which way is an aſcent or an up hill-way to the ſoul (for the word is applicable to the Minds elevation, ſaith the Critick) wherein the ſoul is aſcending, for it is foreign and not foreign that is to ſay, ſhee is coming up, not come up, ſhe is Aſcending, but not Aſcended; whence you may read of a Wilderneſſe after converſion, as well as a Wilderneſſe of unconverſion (that is, when a Peter, a convert, needs an after converſion, as Luk. 22.32. for if converts turn neither to the right hand or to the left, all is wilderneſs till they return to their way) And God that will not loſe them (Eze. 34.16.) wil yet make them to know, that they are again in the Wilderneſs by bringing them back by an hedge of Thorns (Hoſ. 2.6, 7.) You read of the Spouſe comming up from the Wilderneſſe Cant. 3.6. i. e. (as Junius well expounds) certâ fide extra ſe et ſupra Mundum pietatis inaniſſimum effertur ad Chriſtum, by a ſure faith ſhee is carried out of her ſelf, and the evil of the world, unto Jeſus Chriſt. And yet, after this, Chriſt is fain to cry after Her, Cant. 6.14. Return, return, O Shulamite, return, return. This truth is explained in the enſuing Tractate, by a prolix, if not tedious, Allegory, yet pardonable, I hope, the ſubſtratum being Scripturall, and the foreign not a ſingle experience, but an Experimentall ſeries. And thus much as the ſum of my three firſt Doctrins.
As for the fourth, viz. the choice Doctrin of Recumbency, I think there is not a more pregnant Scripture. foreign is an Arabick word, and no where elſe extant in the Bible. And if the former bee of force to Mr. Cottons Notion of the Churches comming up from the Wilderneſſe of Arabia, we may think, from the latter, that the holy Spirit would on purpoſe make choice of ſo rare an expreſſion, thereby to hold out ſo rare an example; for this is certain, that this leaning Spouſe is propounded in the Text (as a wonder on earth) not only to the Imitation but Admiration of others, whom whileſt the Spirit points at, by an who comes here? wee may well be ſolicitous to underſtand the matter.
The word in the Text is foreign in Hithp. which Conjugation denotes (ſaith the Grammarian) actionem reciprocam et frequentativam i. e. adjungens ſemet indeſinenter et continuò. This word is expounded of ſome by aſſocians, adhaerens, innitens; of others by delicians, delicias agens, deliciis affluens, et innitens; of others by confirmans, corroborans ſemet &c. Of others by Recumbens ſuper dilectum ſuum, h. e. per foreign, whence foreign, Mat. 8.11. Such as enjoy with Abraham the Everlaſting Reſt in the heavenly Canaan. Obſerve
1 That this leaning is the elicite and ſpontaneous act of the ſoul; adjungens ſemet &c.
2 That it is a fixed, reſolved, and permanent act of the Soul; Innitens indeſinenter &c.
3 That this Leaning is after the Souls wearineſſe; Recumbens ſuper dilectum ſuum.
4 That this Leaning is in the ſenſe of the ſouls weakneſſe; Confirmans, Corroborans ſemet &c.
5 That this Leaning is the cloſe and intire act of the Soul; Adhaerens &c.
6 That this Leaning is the Complacential act of the ſoul; Delicias agens ſuper dilectum &c.
This one word ſignifies cordially & conſtantly to adjoyn, to cleave to, to reſt and ſtrengthen her ſelf upon, to ſolace and abundantly to delight her ſelf in HER BELOVED. And thus much have I noted from the Hebrew, (not for oſtentation, neque enim tanti eſt, but) partly to ſhew the rare excellency of the Text, partly that though the ſucceeding treatiſe be dilative, yet not tranſgreſſing the Limits, and Cancels of the Text.
Farther, let mee advertiſe thee, Reader, that I deny not in the leaſt the Hiſtoricall reſpect that ſome Scriptures have, whereof I have made uſe myſtically; for inſtance pag. 4. Thou brakeſt the heads of Leviathan in pieces, and gaveſt him to be food to a people inhabiting the Wilderneſſe Pſ. 74.14. By Leviathan I underſtand in the type Pharaoh, in the antitype Satan; ſo by the people inhabiting in the Wilderneſſe, in the letter, the children of Iſrael in that viſible deſert, myſtically the elect of God, or true Iſrael, in the very region of Satan, and ſpiritual Wilderneſſe of unconverſion; which appears, in that as it is ſaid hiſtorically the Lord did it, Pſ. 74.14. ſo it is ſaid prophetically, and by way of promiſe, that the Lord will do it, Iſ. 27.1. Yea though I cannot but apprehend that the words of my Text bear reſpect to Iſraels comming up from the Wilderneſſe of the land of Egypt by Joſuahs conduct, in the type (yea though Mr. Cottons notion be allowed, whileſt the holy man pleads for a myſticall uſe (as hee doth p. 9.) I ſee not any ground of exception againſt Junius his interpretation; aſcendens ex ipſo deſerto, i. e. ſaith he, veterem hominem deponens, abnegans ſe, et mundum ipſum totum &c. comming out of the Wilderneſſe, that is, putting off the old man, denying her ſelf, forſaking the world &c. which ſenſe Ainſworth and others do allow. According whereunto I have underſtood, in the Antitype, by the Wilderneſſe, an unconverted ſtate and condition.
For there is a ſeavenfold Wilderneſſe mentioned in the Scripture.
The Firſt is Local and properly ſo called, viz. The Wilderneſſe wherein Iſrael wandred 40 years before they came to the land of Promiſe. Amos 2.10. ſometime called the Wilderneſſe of Sin, Num. 33.12. ſometime The Wilderneſſe of the land of Egypt, Ezekiel 20.36.
The Second is Local, but comparatively ſo called, viz. The Wilderneſſe of Judea, Mat. 3.1. Luk. 1.80. being the Hill-Country, where the Villages were but few, and ſo the Country but rarely inhabited.
The Third I may call Perſonal, viz. The Wilderneſſe of the people, mentioned Eze. 20.25. Meaning ſuch Nations and perſons as are (like a Wilderneſſe) to God and his people, even a vexation and grief of ſpirit. Such is that Foreſt whereof God threatneth to ſet fire, Iſa. 10.8. and ſo to conſume it both Soul and Body. Hence that notable expreſſion concerning the wicked, Eze. 28.24. There ſhall be no more a pricking Bryer or grieving Thorn to Iſrael of all them that deſpiſed them.
The Fourth I may call Penal, viz. the Wilderneſſe of affliction and deſolation, the conſequent of ſin. Thus Jer. 22.6. ſurely I will make thee a Wilderneſſe, and Hoſ. 2.3. Leſt I ſtrip her, and make her as a Wilderneſſe, and a dry land.
The Fift, Is the Wilderneſſe of Impenitency and Unconverſion, expreſly mentioned Luk. 15.4. where the unconverted is called a loſt ſheep; but as ſoon as convicted and converted, is called a loſt ſheep on the Shepheards ſhoulder; but as for the whole Rabble, that continue where they were, the ninty nine that need no Repentance (foreign) hee leaves them in the Wilderneſſe.
The Sixt is the Wilderneſſe of Conviction unto Converſion, whereupon follows ſpiritual Conſolation. Compare Ezek 20.35, 36, 37, 38, with Hoſ. 4.14. I will bring you into the Wilderneſſe &c. in the former; I will allure her, and bring her into the Wilderneſſe, and there will I ſpeak comfortably to her, in the latter; wherein is ſome difficulty and diſcrepancy amongſt Interpreters; Tremelius reads it, Cum deduxero, &c. and ſo Junius refers it to the third verſe of the Chapter; that is, ſaith hee, when I have afflicted as before is threatned, by bringing her into a Wilderneſs, then will I ſpeak comfortably to her, [in the Wilderneſſe] that is, in ſuch place where ſhee ſhall think her ſelf deſtitute of all help and comfort, Engl. Annot. Mr. Burroughs on the place recites a Jewiſh Cuſtom, whereof, hee ſaith, hee hath read. Their Bridegrooms and Brides uſed on their Mariage-days to go forth together into the fields, and there to ſing their Love-ſongs, and to ſolace each other with conjugal delights, and at length the bride uſed to return home into the City, leaning upon her Bridegroom; which Cuſtom, ſaith hee, the Scripture ſeems to favour, and ſo quotes our Text, Cant. 8.5. wherein hee expreſſeth himſelf but conjecturally. But why ſhould ſuch places bee called a Wilderneſſe? ſaith hee, either becauſe they were Champain dry Grounds; Or however, bee the places what they will bee, this is certain, ſaith hee, that by this ceremony God would mind them of his bringing them from the Wilderneſſe of the Land of Egypt; in this hee expreſſeth himſelf dogmatically. It is an excellent Reaſon that hee renders, and his Improvement is anſwerable; ſuppoſing the truth of the ſtory, which I would readily do, did I but know that the Authority of the Relator (who is foreign) were like the Reciters, whoſe praiſe is in all the Churches. Which Cuſtom, if ſuppoſed with the reaſon aſſigned, doth yet leave me a ſufficient ground-work to the enſuing Diſcourſe, for who knows not that the Wilderneſſe of the Land of Egypt is a clear type of the Deſolate ſtate of ſinners by reaſon of ſin, even as the Houſe of Egypt is of their bondage under Satan? Elſe what enforcement lyes upon Us (who never were, wee, or our fathers, in that Egypt literally taken, or in that Pharaohs houſe of Bondage) to keep the Commandements, from that preface to the Decalogue, I am the Lord thy God that brought thee out of the Land of Egypt, out of the houſe of bondage? &c.
But I have rather judged thoſe two Scriptures, as I have laid them together, to expound each other. Inaſmuch as it is evident, that (though Hoſeah Propheſied before the Captivity, and Ezekiel in it, who being nearer the deliverance ſees more into the method of its accompliſhment, yet) both Prophets do de induſtriâ declare the ſelf-ſame Reſtauration. Saith Hoſeah, There will I comfort them, &c. Saith Ezekiel, There will I accept them, there will I accept you with a ſweet ſavour, v. 40, 41. But what is the Order of the fulfilling of theſe Promiſes? Why, Their Conſolation comes after Converſion, v. 37, 38. Ile bring you (by cauſing you to paſſe under the rod) into the bond of the Covenant, and I will purge out the Rebels, and them that tranſgreſſe. And this their Converſion, how comes it but by Conviction? ver. 35, 36. Ile bring you into the Wilderneſſe of the people, (which, according to Expoſitors, is to bee underſtood of their Oppreſſors, who were unto them as a thorny Wilderneſs) and there will I plead with you face to face, like as I pleaded with your Fathers in the Wilderneſſe &c. (i. e. until you remember your waies and your doings &c. and loath your ſelves &c. verſ. 43.) And who knows not that the times of Wilderneſſe-diſpenſations, i. e. ſad providences (ſpirituall, or outward, or both) are uſually the Seaſons wherein God faſtens Conviction? or that conviction muſt of neceſſity be in order to Converſion, and Converſion to ſolid Conſolation; And thus whom hee allures into this Wilderneſſe, he doth and will ſpeak comfortably unto.
The Laſt is the Wilderneſſe of Protection, and preſervation, Rev. 12.6. And the Woman fled into the Wilderneſſe, where ſhee hath a place prepared of God, that is, for her ſhelter and ſecurity. For though the Wilderneſs properly ſo called bee the habitation of Dragons (Iſa. 35.6, 7.) and deſerts (as was ſaid) bee Demoniack places, yet here you have the Church ſecured from the Dragon by a Wilderneſs, but it is a place of Gods own preparing.
Now of theſe ſeveral ſorts of Wilderneſſes, The two firſt, viz. local, fall not under the notion of good or evill, morally conſidered.
The two laſt which I mentioned, are evidently good, and the ſoul is rather led into them, than out of them, by leaning upon the Beloved.
The Third and the Fourth, viz. Perſonall and Penall, are evil, but not in every reſpect evill; for as the perſons of ſinners are the creatures of God, and the puniſhments of ſinners are the Adminiſtrations of God, they are Good.
But then the Fifth, viz. The Wilderneſs of ſin and of Unconverſion is (omnimodò et per ſe) purely, primarily, intrinſically, of it ſelf, and in every reſpect, evil; for it is ſin only that makes any people a Wilderneſſe unto God, and the Providences of God, a Wilderneſſe unto any people.
Now then ſince SIN is the worſt WILDERNESSE, and JESUS the beſt JOSHVAH; and ſince it is only by JESVS that wee are ſaved from SIN, and primely from SIN, that wee are ſaved by JESVS (Mat. 1.21.) and only by LEANING (Jſa. 51.5. My ſalvation is gone forth, and on mine arme ſhall they truſt) I ſay only by leaning that wee are ſaved by him There-from, I have not doubted to adhere to the ſenſe of the Text rendred and proſecuted in the ſubſequent treatiſe.
I have done, Only let the Reader inſtead of [Wilderneſſe-ſin] (the Compoſitors compound, who was either too penurious of pains, or too pregnant of phantaſie) Read [into the Wilderneſſe, and into ſin] Chap. 1. Contents, ſo [in the Wilderneſſe, and in ſinne] Chap. 2. Contents, and ſo toties quoties; know alſo that in the firſt two ſheets (which indeed are worſt done not only through the unaccuſtomedneſſe of the Compoſitor, but even through mine own inadvertency, who little intended thoſe ſheets for the Preſſe when I firſt wrote them; and, through providence, wanted the opportunity of reviſall before they paſſed the Preſſe,) my character for verſ. was miſtaken, and ſo Chapter put for verſ. where more verſ…s than one of a Chapter are quoted after each other. As alſo theſe two Scriptures Jer. and Iſa. compared, are both tranſlocated unto the end of the ſecond Chapter, where they ſhould not be read.
Other Erratas, ſuch as trouble the ſenſe, are referred to their Table to be there inſerted, ſuch as trouble not the ſenſe, (with ſome pſeudographies, and miſpointings of the Compoſitors) to thine ingenuity, to be overlooked.
Now if thou reap any fruit of my poor indeavours, let God have thy praiſes, who only deſerves them, and let mee have thy prayers, than whom none can more need them, who am
The moſt unprofitable of the ſervants of Jeſus Chriſt, FAITHFUL TEATE.
ERRATA.
PAge 4 line 11. read, ſelf juſticiaries moſt expreſſely. p. 10. l. 15. r. Conviction. p. 13. l. 27. r. hell bound. p. 23. l. 4. after thereby, inſert Can. 5.1. p. 70. l. 31. r. deſirous of. p. 77. l. 10. r. by ſlacking. p. 87. l. 26. for heart. r. hour. p. 112. l. 28. for word. r. world. l. 31. r. refuſe my. p. 136. l. 34. r. foreign. p. 137. for a friend r. afraid p. 141 r foreign l. 10.11.12. Methods. Managers. Rulers p. 154. l. 28. r. cries the man did ſo and ſo. p: 148. l. 7 r: foreign. p. 201. l 4. r. viz. Declining of p. 229. l. 1. for & r. eſt p. 260. l. 7. r. ſoveraign p. 264. l. 3. r. it is not. p. 275. l. 12. r. leaving. p. 279. l. 24. for ſhining. r. ſinning. p. 337. l. 25. for waies r. naies. p. 339. l. 20. dele if. p. 355. l. 26. r. third Negative Hindrance. p. 385. l. 24. r. beautiful. p. 412 l. 25. for and r. that p. 430. l: 30. r. Pſa. 49. p. 432 r. foreign p. 434. l. 2: r. careleſſeneſſe. p. 440. l. 9: r. is Pioner p. 445. l. 28. r. This therefore.