Robert Peel Wakeman.

Wakeman genealogy, 1630-1899 : being a history of the descendants of Samuel Wakeman, of Hartford, Conn., and of John Wakeman, treasurer of New Haven colony, with a few collaterals included online

. (page 7 of 32)
Online LibraryRobert Peel WakemanWakeman genealogy, 1630-1899 : being a history of the descendants of Samuel Wakeman, of Hartford, Conn., and of John Wakeman, treasurer of New Haven colony, with a few collaterals included → online text (page 7 of 32)
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i, Put a due price upon Divine Presence, as Moses did, Exod
33> 2, 3, 15, The presence of an Angel will not satisfie him: If
God himself will not go with his People, what can an Angel do
for them ?

2. Plead hard for flic continuance of God's preference with
us as Moses there, and so the Prophet Jer, 14, 8, 9. Let us shew
how we value, and esteem of our God, even above all creature
comforts in Heaven or Earth, Psal. 53, 25, Say, Lord, what are
all these ? They may go their way so thou wilt stay with us, we
can do well enough without them, but not without thee.

3. Put away that which would drive God from us, as they
did and retained his presence, Judg. 10, 10, 15, and compassion
also: true repentance, and our returning to God, is the best plea,
we can make for God's returning unto us, and continuing with us.
Consider what may encourage, and what should quicken us to -
labour to keep God with us.


1. To encourage us, the thing is possible, God may be pre-
vailed with if due means be used. The Judgement threatned is
not yet executed, nor hath the Lord cast us out of his presence as
yet 2 King, 13, 23, yet it/i midst of us, Jer. 14, 9.

God is pleased to speak before he smite; yea to speak and
warn us, that he may not smite us; but being penitent, and
reformed we may be spared, 3. God is inclined to ?nercy, willing
to be reconciled to sinners, and easily intreated by them, when
they sincerely turn unto him. The Son Came, the Father ran,
Luke 15, 20. Again, 4. This Commi?iation is u?ider condition
(not absolute) that if we repent God will repent; if we return
God will return as the Promise runs — Zech. i, 3. This should en-

2. What should quicken us ? Consider, as r. If we do not re-
pent, and do not what we do in good earnest, to do to purpose,
we shall find God in good earnest in doing as he hath thoicght
and threatned against us — Zech. 8, 14. And 2. Consider what
it is for God to depart from us. When God goes, all goes, he
being All.

1. All God goes, his hearing ear, his pitying eye, his shining
Face and Countenance, his helping Hand, his Loving Heart, ten-
der Affection, yerning Bowels, his glorious Attributes of power,
mercy, goodness, which were all for us are now gone from us.
When God's Soul, which is Himself, whole God or God thus
wholly departs from a People. 2. All good goes, for if God leave
us, what good can he leave with us ? Doth not his goodness in-
fluence all our good things, and make them such unto us ? What
were Health, Wealth, Friends, all the world to us, if God be not
with us ? Yea, what were Heaven itself if God were not there ?
3. When God goes all evil comes, as Deut. 31, 16, 18. And no
other can be expected indeed, but when the Sun sets dark night
will ensue. Take away the light and nothing but darkness re-
mains. The absence of all good (which is in God only) necessi-
tates succeeding evil, and is an inlet unto it. 4. Whatever evils
befall us when God is departed from us will be turned ztpon us
as the fruit of our own wayes : and what we have procured
to ourselves, Prov. 1, 31, Jer. 2. 17. And so they laid the
pleasant land desolate, Zech. 3, 14. A great aggravation of
any affliction when self sought or brought upon ourselves by our
own default, as Joab tells David, 2 Sam. 19, 17. If by his so carry-
ing himself, he drew upon himself so great a mischief and misery,
as to cause his Associates, Souldiers and helpers to withdraw
from him: // will be worse unto thee, saith he, than all the


evils that ever befel thee from thy youth until now, to be left
alone that night destitute of a Guard about him, when danger
surrounded him and this through his own default, would make it a
dark and a dismal night indeed unto David; how much more
when by our sinful folly we provoke God to depart from us ; what
height of folly is this, and what depth of misery and distress doth
it bring poor sinners into! But Manum detabula; I may no
longer detain the (gentle Reader) thus standing at the door, but
send thee into the house to partake of the good things there pre-
pared; that wholesome and good Word of the Lord there opened.
I commend it to thee as good in itself, and good at this time, a
seasonable Word, an awakening Word, a soul affecting Word, a
good helping among many others of like sort, to make thee and
others serious, which was and is the design of this Sermon. The
Reverend and Pious Author having the sense of what he spake
upon his own heart, was willing also to affect the hearts of others,
and therefore (as you see) he used not only acceptable, but oper-
ative words, even words like goods and nails ; heart piercing ex-
pressions, that they that hear may feel also. But what will all
avail, if the Lord set not in with it ? Let our eyes be therefore
unto him. And now the Lord bless, let the blessing of Heaven be
upon this endeavor, and let that One Shepherd, the Lord Jesus
Christ, by the hand of his Holy Spirit, so foster these awful truths
upon all our hearts, that the powerful effects of the same may be
seen in our reformed lives.

Amen. So prays Thy Servant in Christ. F. Bishop.


Jer. 6, 8, Be thou instructed O Jerusalem, lest my Soul depart
from thee; lest I make thee desolate, a land not inhabited.
Whoso shall view over and attentively consider the whole trace
and series of God's dealing with and dispensations toward his
Covenant People (however as to them they have sometimes issued
very dreadfully) will find them giving in clear and abundant tes-
timony to the Truth of that of the Psalmist, Psal. 145, 8, The
Lord is Gracious, and full of Compassion, slow to anger, and
of great mercy. Among many other passages in the sacred
story to this purpose (purposely kept upon the File for the use of
the Church in all Ages, and for ours upon whom the ends of the
world are come) (he whose compassions have been ever of old,
using the same tenor of tender dispensations towards his People
now as then) the Text now read, as also what we find in the fore-
going Chapters, make this very evident and apparent. You may


see in the first Chapter God's calling, instructing and encourage-
ing the Prophet, as to his Office and Work, or as to his Office-
work, he being one of these Messengers of whom you have men-
tion made, 2 Chron. 36, 15, That the Lord God of their Fathers
sent unto them, rising tip betimes, and sending-, because he had
compassion on his People, and on his dwelling Place. You
may see in the second Chapter God's earnest and affectionate ex-
postulation with his People by him as to his antient love and
kindness to them, and their notwithstanding causeless Revolt and
Apostacy from him. Go cry in the ears of Jerusalem, etc.,
Vers 2, &c. God rings such a peal in Jerusalem' s ears by the
Prophet throughout the Chapter upon this account, as one would
thought, should have reached and pierced, should have thirled
and thawed their very hearts, you may see in the third chapter,
God inviting and perswading them to Repent and turn to him
with Promises of gracious acceptation, vers 1, 12. Also pleading
with them his Covenant relation, and merciful propention to-
wards them, vers 14, &c. You may see in the 4 Chapter God
adding further to his former Promises, Promises to Promises,
vers. 1, 2, and threatnings to his Promises, as in the sequel of
that Chapter, if by any means, fair or foul, he might induce or
necessitate, draw or drive them to Repentance. You may yet see
in the fifth chapter, God's lothness to proceed against them to
destroy them ; his exceeding readiness, his desirousness to pardon
and spare them : Ruti ye to and fro through the streets of Jeru-
salem, and see now, and know, and seek in the broad places
thereof of ye can find a man, if there be any, that executeth
judgment, that seeketh the truth, and I will pardon it, vers. 1.
God speaks as one agrieved to punish them, as one ready to par-
don them upon low termes ; and earnestly looking about if haply
he might find something why he might do it. In this 6 Chapter,
while yet there is any hope, we have God still pursuing the mat-
ter with them, laying close siege unto them, putting home his
threatnings, lowdly alarming them with his Judgements, plainly
warning them of the worst that was to be expected, and unavoid-
ably coming upon them, if not prevented solemnly, and earnestly
admonishing them to bethink themselves, be advised that it
might not come to that. This is in general the sense and intend-
ment of the Text and Context, but to take a little more particu-
larly view of it we have here : 1. In the beginning of this Chap-
ter an exceeding lively, sensible, starting and awakening repre-
sentation made of the siege and sack of Jerusalem, the miserable
destruction by the Babylonians impending them. ye Children


of Benjamin gather yourselves to flee out of the midst of Jeru-
salem to escape the danger, he bids them flee out of Jerusalem to
escape the danger, or rather the sense of it seems to be that they
should gather themselves to go out of the city to make good their
fronteers, and stand upon their defence against the enemy; as it
is said of the Moabites, that when they heard the kings were
come up to fight against them, they gathered all that were able
to put on Armour a7id stood in their borders, 2 Kings 3, 21.
Blow the trumpet in Tekoa, that is give the alarm, which as
now commonly by the beating of the Drum, was then done by the
blowing of the trumpet, Ezek. 7, 14. And set tip as a sign of
fire in Beth haccorem, as is wont to be done at this day to give
notice of any sudden invasion, for evil appeareth out of the
north and great destructioti. Under all these terms, rallying of
Men, Sounding of Trumpets, firing of Beacons, Military usages,
in such cases the Prophet notably sets forth what a dreadful
alarum the Northern Army should give them. The state of Jer-
usalem thus invaded, is expressed vers. 2, / have likened the
daughter of Sion to a comely and delicate Woman ; as in re-
spects of God's benign and gentle dealing with her, so in respect
of her abuse of Divine goodness and indulgence to Pride, Luxury,
Wantonness, &c. The Shepherds with their Flocks shall come
unto her, they shall pitch their tents against her, round about
they shall feed every one in his place; the words either plainly
show Jerusalem' s utter destruction; she should be so destroyed,
that sheep should feed in her, iam seges est ubi Truiafuit, or
under the similitude of the Shepherds, and their Flocks pitching
their tents against her, round about the Caldeans with their
Armies, the Captains with their Companies which should begirt
them round, and besiege and hem them in on every side is set
forth and expressed: It followeth, prepare War against her,
arise and let us go up at 710011. Wo unto us for the day goeth
away, for the shadows of the evening are stretched out, arise
and let us go up by night, and let us destroy her Palaces,
wherein is to the life described the zeal and spirit of the enemy to
the work their restless industry at it day and night, and their
very impatiency with themselves that they had not effected it ; all
tending to set forth the woful destruction that their enemies
should work them. But how doth the Prophet thus speak:
Gather, Rally, blow the trumpet, fire the Beacon, &c. Was
there any enemy in sight ? Was the Babylonian Army now in
their borders ? No, they probably enjoyed sundry years patience
after this, and before the destruction here spoken of came upon


them ; but the Prophet thus speaks all along in the present tense,
speaks as if the Caldeans were upon them, makes such a presen-
tation of things as if present, and even now in their eyes and
ears, that a dead, dull, secure, senseless people might be quick-
ened and awakened indeed. God would, and we should, make
evil present in the threat fling that we may put away and avoid
it; Noah being warned of God of things not seen as yet moved
with J 'ear prepared an Ark.

2. In what followes in the 6 and 7 verses, he layes forth the
causes of this sore impending destruction that he hath described;
it seemed unreasonable to Festus to send a Prisoner and not
withal to signify the Crimes laid against him, Acts 25, ult. As
God wants not, so he is not wanting to give (the scripture is full
of it) the reason of all the evils that he threatens to do, or doth
against any; so here (according to his usual manner elsewhere)
he gives the reason of that great destruction brought so near
them in threatening of the former verses, viz., Jerusalem s
abominable and boundless wickedness. Thus hath the Lord of
Hosts said, hew down trees and cast a mount against Jerusa-
lem, this is the city to be visited, she is wholly oppression in the
midst of her. This is the City to be visited, not a City, but the
City above all other Cities deserving and designed to be visited,
but how visited ? Not in a way of favor, and care, and kindness,
as sometimes that term is intending not by Prophets, and the
tenders of grace and mercy. Jerusalem had been thus visited,
but she had not known the day of her visitation, but in wrath and
judgement and by a destroying enemy: but why thus visited?
She is wholly oppression, in the midst of her they are called not
oppressing but oppression, to show how superlatively oppressive
they were, and not only oppression but wholly oppression, imply-
ing the general infection, the universal prevailing of this sin, 'tis
added in the midst of her; not in her suburbs, outskirts some odd
and unobserved corners, was it thus ; but it sought no cover.t, it
was visible, evident, and eminent in her; itfollows, as a fountain
casteth out her waters so she casteth out her wickedness; a
Fountain casteth out her waters naturally, freely, incessantly,
constantly, forcibly, and abundantly ; and thus did Jerusalem sin
as those accustomed, habituated, naturalized to sin, as those that
could not cease from sin, as those that knew no restraint nor
bounds or end of sinning ; as is further set forth in the following
words, violence and spoil is heard in her before me. Continually
is grief and wounds, the cry of Jerusalem went up like that of
Sodom; poor Jerusalem, how is the faithful City become an harlot,


it was full of Judgement, Righteousness lodged in it, but now

3. In the Text (which makes the third and last part of the
Context) (having thus realized to them that fore and certain ruine
that was inevitably coming upon them, if not prevented, as also
laid before them, those great and wrath-provoking sins, the
causes of so great destruction) he comes earnestly and affection-
ately to call upon them, to be perswaded, cautioned and advised
for the preventing of it: Be thou instrtcctcd, Jerusalem, lest
my soul depart from thee, lest I make thee desolate, a land not
inhabited. This application made to them in the Text, is the use
of the whole Context, the drift and scope, and design and ten-
dency, & issue of all, is O that Jerusalem would be instrncted,
lest her God leave, and leaving lay her desolate. To give you in
the sense and importance of the words we have in them ; Two
things to be considered, 1. Who is here spoken to ? 2. What is
spoken ?

1. Who is here spoken to, and that is Jerusalem; Jerusalem
(to say nothing of its situation and outward strength and great-
ness) was the City of God, the City of the Great King, the Holy
City, the perfection of beauty, Israel' s Glory, and the joy of the
whole Earth, loved of God in a special manner, and chosen to set
his name there: There was his presence, his Worship, his Ordi-
nances, his Oracles, his Prophets; there God shined and was
known in her Palaces. At the first the Lord chose Israel from
all the Nations of the World to be his People ; and after when
Israel fell and made defection from God he reserved Judah to be
the upholder of his true Religion ; and in Judah chose Jerusalem
as the place of his Worship ; so that as Israel was God's peculiar
People of all the World, so Judah was the best part of Israel,
and Jerusalem the chief place of Judah; Jertisalem was then
God's speciall peculiar People under that notion as appropriate to
God, as near to God as near might be. This Jerusalem God here
speaks to. And what saith he to them ? That's the 2, Thing to
be considered, be thou instructed, &c. The words are Hortatory
and Monitory and Minatory ; the Text in the run of it is mixed
and made up of these, it is an Exhortation, or if you will an Ad-
monition rather, and that under the severest commination. Note
in it three things, 1. The Exhortation or Admonition itself. 2.
The manner of expressing it, and putting it home to the Persons
concerned. 3. The Motives inforcing.

1 . The Exhortation and Admonition itself, the subject matter of
it, be instructed (it), the Word signifies to be corrected, to be

wakejJan genealogy. 87

instructed, to be amended in, and by being corrected, to be in-
structed is to know, and yet more than barely, meerly to know, to
know (as the use of the term in Scripture language commonly sig-
nifies) so as to be affected and acted accordingly, to know not
speculatively, notionally only, with a cold, dry, barren, unpracti-
cal knowledge, but to know with a consciencious feeling heart-
affecting, operative knowledge to be instructed, is so to know and
understand, take in and lay to heart the reason of things, as to be
convinced, affected, cautioned, advised, counselled, perswaded,
and in every respect accordingly concerned, and suitably wrought
upon by it. We may fully take it up in these three things.

1 . It implyes conviction, which is a right, true apprehension of
things, as indeed they are; a real understanding how matters
stand with us, or between God and us, to know things with appli-
cation to ourselves, or for ourselves; as the phrase is, Job 5, ult
which is indeed our wisdom, therefore it is called the instruction
of Wisdom, Prov. 15, 33. And we are called upon to hear instruc-
tion, and be wise, Prov. 8, 33.

2. It infers Contrition, in case all is not well with us, or seeing
ourselves (as it is said of Israel, Exod. 5, 10) to be in evil case.
Conviction works, contrition and Repentance; a true sight of
things infers and draws after it a due sense of things ; hence that
of Ephraim, after I was instructed I smote upon my thigh,
Jer. 31, 19.

3. It ineludes and takes in Conversion, Conviction, working
Contrition. Repentance works by it, and in the way of it unto
Conversion, in respect of which eminently the reproofs of instruc-
tion (i. e., the Conviction and Contrition it works tending to and
ending in Conversion) are said to be the way of Life, Prov.
6, 23. This is to be instructed, which is the matter of the

2. The manner of expressing// Thou O Jerusalem, be thou in-
structed; the terms are very Pathetical and full of affection: 'tis
a passionate, quick, powerful and very moving mode of expres-
sion, putting home what is spoken to the Persons concerned. Be
thou instructed, there is an emphasis upon this {Thou) thou that
art in a special manner appropriated to God, thou that art emi-
nently privileged above others, thou whom I have chosen, loved,
set my heart, laid out my care and kindness upon, Etc. Be thou
instructed, O Jerusalem : Depth of Sorrow, and height of desire,
when our affections and passions are up, bring us in with our
(O's) our interjections and exclamations, as here O Jeru-
salem, which carries in it great affection, and earnestness of


3. The Motives inforcing it; Lest my Soul depart from thee,
lest I make thee desolate, a land not Inhabited. The Words
hold forth a first and second, or a double dreadful commination,
in case the admonition given were not taken, were not attended
to, lest my Soul depart from thee: The Soul of God is God
himself, fob 23, 13, What the Soul desireth, even that he doth,
i. e., What himself desireth. So Judg. 10, 16, His soul was
grieved for the miseries of Israel, i. e., He was grieved, so that
to say, lest my Soul depart from thee is as much as to say lest I
depart from thee ; and yet it is more than so to say, for though
that be the meaning of it, yet this manner of speaking carries
more in it; God so speaks as to affect them with a due appiehen-
sion of his deep concernment in what he so speaks, as a matter
that his Soul, his Spirit was much in, when the soul is mentioned
a thing said to be done with the soul, it implyes our Spirits to be
much in it, as Isa. 26, 9, With my Soul have I desired thee in
the night, and with my Spirit within me will I seek thee early.
So also God thus Speaks to set forth and signifie to them the
withdrawment of his love and affection from them, lest my Soul
depart from thee, or as the Original, according to your Marginal
reading, be loosed or disjoynted from thee, that is lest I with draw
my love from thee, lest my mind be alienated. So it is rendred,
Ezek. 23, 18, My mind was alienated from her, my mind or soul
was loosed or disjoynted from her; the expression is the same
with this of the Text, cleaving or knitting of Soul to or with any
is expressive of love and affection: It is said of Shechem, his Soul
clave unto Dinah the Daughter of Jacob, and he loved the
Damsel, Gen. 34, 3. So of Jonathan, that his soul was knit
with the soul of David, and he loved him as his own soul.
1 Sam. 18, 1, Now I say, as cleaving and knitting of Soul to and
with any. imports that we intirely and inwardly love and affect
them, so for the Soul to depart from any, be loosed or disjoynted
from them implyes disaffection, and an altogether alienation and
estrangement of mind from them, lest my Soul depart from thee;
then is as much as to say, lest I utterly leave thee, lest I wholly
withdraw my affections, and totally aud finally take off my heart
from thee. And as is further threatned, lest I make thee deso-
late, a land not inhabited. The words are plain, and as plainly
signifie not those gentler and corrective, but those consumptive,
ruinating, destroying, desolating Judgements, that God taking
off his heart from them, would bring upon them many afflictions,
much of correction may possibly consist with the love and favour
of God towards a People, or however, certain it is, that a People


may severely smart under the effects of his displeasure, while yet
his heart may be towards them, at least not wholly taken off from
them; but when once it comes to this, that God's Soul departs
from a People, he puts himself into ways of destruction towards
them; when once his heart is taken of from them, his destroying
hand is turned upon them: He first casts off, and then cuts off
a People ; casts them first out of his heart, and then out of his

It remains only to tell you that the {lest) here prefixed, Lest
my Soul depart from thee, lest I make thee desolate : This two-
fold lest hath a twofold look in it, as to either and both parts of
the threatning; it looks both ways. i. Upon the prevention of it,
that by their being instructed what is here threatned, might be
obviated and prevented. 2. Upon the unavoidableness of it, if
they be not instructed, if they hearken not to counsel, no other is
to be hoped or expected but that it will certainly come upon
them. This manner of speaking, according to the common usage
of it, see Exod. 19, 22, Job 42, 8, implies as on the one hand a
possibility of escaping what is so threatned, so be it that due use
of means be attended to; so on the other hand, the impossibility
of avoiding it in case of neglect: it holds forth not a probability,
a danger only, but a certainty, that if means for prevention be
not attended to, the evil threatned will be inflicted, if Jerusalem
be not instructed, God's Soul will depart from her, &c. From the
words thus opened, let me commend to you this great, consider-
able and concerning point of doctrine, so in it self, tho it fall (the
more the pity) to so inconsiderable and feeble a hand to manage
and improve it ; namely,

Doct. God so threatens to leave and lay waste, to take off
his heart from, and turn his destroying hand upon his own
People, as that it may, a?id that it may be prevented, yet so that
if it be not, it will come to that : It concerns them therefore to
be instructed, to be advised, to hearken to counsel, to bethink
themselves, to be convinced, affected, repent, amend, convert
and turn to God, lest they bring it to that woful pass. We
have three things in the Doctrine (and the Text is very full of

Online LibraryRobert Peel WakemanWakeman genealogy, 1630-1899 : being a history of the descendants of Samuel Wakeman, of Hartford, Conn., and of John Wakeman, treasurer of New Haven colony, with a few collaterals included → online text (page 7 of 32)