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 8 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 8 of 32)
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them all) 1. That 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, and that it may be prevented.

2. Yet God so threatens it, that if it be not prevented, it will
come to that, he will certainly leave and lay them waste ; take off
his heart from them, and turn his destroying hand upon them.

3. It concerns them therefore, or these things considered, things


thus standing, to be instructed, to be advised, to hearken to coun-
sel, to bethink themselves, to be convinced, affected, repent,
amend, convert and turn to God, lest they bring it to that woful
pass. i. God so threatens to leave and lay waste, to take off
his heart from and turn his destroying hand upon his own
People : i. e., His visible Covenant People, as that it may, and
that it may be prevented. The manner of God in his threat-
nings, is to leave room for remedy; his end being that (if it may
be) the threatned evil may be prevented: God doth not take a si-
lent leave of his People {Jacob like from Lab an) upon displeas-
ure steal away from them and say nothing, get him out of hearing
before they hear anything of it: He doth not break away from
them suddenly, and remedyesly, nor yet break in upon them sud-
denly, surprise them (the Sinful People) fall foul upon them in his
wrath, cast them off, cut them off; no this is not the manner of
God, whose delight is in mercy. But God threatens to leave his
People, so that it may, and that it may be prevented : God never
leaves his People but he first threatens, warnes, advises, admon-
ishes them; but he first bespeaks them as his People here: O, be
instructed ; our Bible so abounds with this that it were endless,
and to men acquainted with Scriptures, 'tis needless to give par-
ticular instances. God long and often threatned, and warned Is-
rael and Judah of old, before he alienated his heart from them ;
called them Loammi and gave them a Bill of Divorce, nor yet
had Ephesics, and those other New Testament Churches (tho now
God makes quicker work than then) their Candlestick's removed,
but after solemn & signal warning, for the prevention of it. And
the reasons of it are,

Reas. i. Prom God's lot hue ss to leave his people, his own,
his Covenant People. The tender and indeared affection that he
bears unto a People taken near unto himself; God's affections are
stronger and he stands in closer relation to his Covenant People,
than that he easily cast off and forsake them : The Lord will not
forsake his People, i Sam. 12, 22. And in very deed, their
being his people is founded upon such a bottom, even that of his
free Grace, that is not easily slighted, as the reason there added
shews; the Lord will not forsake his People. Because it hath
pleased the Lord to make you his People. God having made
any his People, and that of meer good pleasure, is not forward to
cast off and forsake them: God not willingly afflicts, Lam. 3, 33.
but much more lothly rejects his Covenant-People, as is notably
set forth, Hos. 11, 8, How shall I give thee up, Ephraim ? How
shall I deliver thee, Israel ? How shall I make thee as Adma,


and set thee as Zeboim ? My heart is turned within me, my re-
pentings are kindled together. The great God who here (as com-
monly in Scripture) speaks of himself after the manner of men, to
our understanding ; gives us to understand in this strange, passion-
ate and Rhetorical language ; how hardly he brings his heart to
it, to give up as to any more room in his affection, to deliver over
unto destruction his own People: God (as I may say) is at a set
when it comes to this, it casts him into a deep deliberation & a
sorely exercising conflict in his own thoughts about it ; how doth
he turn it with himself, and deeply, and inwardly, revolving the
matter, question with himself about it ? What give up Ephraim,
deliver Israel, make Ephraim, make Israel, as Adma and
Zeboim ? How can I do it ? What deal thus by thee, Ephraim,
by thee, Israel, by thee discard, destroy my own People as I
have done ? Sodom, how can I find in my heart to do it ? How
doth God roule this bitter pill in his mouth (with holy reverence
be it spoken) and as unable to swallow it, at last spit it out ? /
will not execute the fierceness of tnine anger, I will not return
to destroy Ephraim ; so exceeding loth is God to give up, to give
over his People to destrnction and therefore layes his threatning
of it so, as to leave room for remedy.

Reas. 2. That he might hereby try the love and affection of
his People, whether they will let him go ; God intimates to a
People his leaving of them, threatens with it before he doth, that
he may feel how their pulse beats towards him, what affections
they have for him ; how their love will strive and work upon such
an occasion before God quite leaves a People, wholly takes off his
heart from them ; he is willing to sound theirs whether they have
any affections left for him. You may read, Exod. 33 (the People
having committed that great sin in making them Gods of Gold)
God tells them he will leave them, he will go no more in the midst
of them : and to make them the more sensible of it, Moses takes
the Tabernacle (the visible signe and token of God's presence) and
pitches it without the camp afar off; and now God looks and
listens what they say to it, how they take it that he may accord-
ingly deal with them : When God is about to leave his People be-
cause they provoke and set light by him he is yet willing to try
them to the utmost whether they will so part with him ; whether
they will indeed let him go, or whether they will stir up them-
selves to take hold of him. You may see in Ezek., 9, 10, 11
Chapters, God so signalizing his departure from his People in
those several, gradual, visible, and observable removes of his
glory there mentioned, as if he had said, let them see me going,



that I may see if they have any love or regard for me ; God stands
at every step, looks back, listens if there were any that minded or

Reas. 3. That they might have opportunity of striving to
keep God with them, and be quickened and stirred up to the
improvement of it that they might as the Prophet speaks, Jsa.
55, 6, Seek the Lord while he may be found, call upon him
while he is tiear. God makes offer to go from his People, threat-
ens to be gone, speaks of leaving them that they may be effectu-
ally awakened to enquire what's the matter, to reform what's
amiss, to repent of and part with those sins that are the causes of
God's threatned departure from them ; by such intimations
also, lest I leave you lest my Soul depart from you : God
would stir up his People, not to let him go, shake them up from
their loose sitting to him, and quicken them to lay faster hold on

Reas. 4, and last. That whe?i God hath left a People, and
leaving them left them to destruction, they may be lost inex-
cusable ; that when God is gone he hath indeed cast off a People,
his Soul is departed from them, his heart and hand turned against
them (all means of precaution, prevention improved with them
proving unavailable) they may not have to complain but of them-
selves, and their wilful and remedyless self-destroying folly.
God goes not from a People but with observation, and after many
and evident premonitions and warnings, they shall not have to
say, alas, how hath God left us ? It was sudden, unexpected, un-
thought of else what would we not have done to prevent it: But
God will have to say, not only you gave me cause to go by your
sins, but (as it were) leave to go by your silence, your senseless-
ness; you know, and heard, and saw me going, and yet were no
more affected, stirred, no more then as those wholly unconcerned
about it, or well enough contented with it.

2. Yet God so threatens it that if it be not prevented, it will
come to that, he will certainly leave and lay them waste, take
off his heart from them, and turn his destroying hand upon
them. If Jerusalem, God's own people, will not be instructed,
let God threaten, warn, call upon, admonish, counsel them, noth-
ing takes with them, they lay nothing to heart, apply themselves
to no means of prevention but remain unadmonishable, incorigi-
ble, irreclaimable under all: God will leave and give over such a
people, though his own people: See Jer. 32, 31, 32, 33, verses.
God tells them he will remove them from before his face, because
of all the evil which they did, and because though he taught them


rising up early and teaching tbem, yet they hearkened not to re-
ceive instruction, so, 2 Chron. 36, 14, &c, God had compassion on
his People, and on his dwelling place : And hence bare with
them, forbare them, continued with much patience in the use of
abundance of means to wait upon them, but they continued to sin
and slighted all until the wrath of the Lord arose against his
People till there was no remedy. God warns in mercy, and may
continue to warn in much mercy: but to sin, to continue to sin
against warning, will at last bring wrath without remedy: And
the reasons of it are :

Reas. r. Because such is the nature of sin, such its contrari-
ety tinto God, so loathsome it is in his sight that impenitent ly,
irreclaimably persisted in, it will work any People, even his
own people out of his heart. God hates, abhors, abominates sin
as the Scripture abundantly witnesseth: It is that abominable
thing that he hates, Jer. 44, 4. Sin finds so little favour in God's
heart that he cannot abide the sinner in his sight ; he so hates the
work that he hates the worker of iniquity: The foolish shall not
stand in thy sight, thou hatest the workers of iniquity, Psal.
55, Not only for sin did the Lord eject, abhorre these heathen
nations whom he cast out before his people, for they committed
all these things, and therefore I abhorred them, Levit. 20, 23.
But even his own Israel they were defiled with their own works
and went a whoring with their own inventions ; therefore was the
wrath of the Lord kindled against his People, insomuch that he
abhorred his own inheritance, and gave them into the hand of the
heathen, &c. , Psal. 106, 39, 40, 41. And what a fearful word is
that from God concerning his own People, the People of his choice
and love. Amos. 6, 8, The Lord hath sworn by himself, saith
the Lord of Hosts. I abhor the excellency of "Jacob, and hate
his Palaces, therefore will I deliver up the city and all that is
therein. So much was the heart of God alienated from them, so
deeply was he disaffected to them by their sinful and unwofthy
deportments, of which you have mention made in the foregoing
Context. God loved Israel, Hos. 11, 1. Yea but sin (that make-
bate sin that separateth chief friends) was of power to expel them
both, his heart and house for the wickedness of their doings. I
will drive them out of my house. I will love them no more,
Hos. 9, 15. Never is God so wedded unto any People but they
may sin so as utterly to work themselves out of his affections.

Reas. 2. Because it is not for any worthiness in them more
thaft any other People that God is taking them to be his People,
and setting his love upon them, as God tells Israel, Deut. 7, 7, 8.



If they therefore forfeit distinguishing grace and mercy by their
unworthiness, they neither were, nor are better than others, nor
is there any reason why God should continue them to be his Peo-
ple, continue his love and affection to them, regard them more or
make any other or better account of them than of any other Peo-
ple: See Amos 6, i, 2.

Reas. 3. Because God' 's free Promise and Covenant z's condi-
tionall. If they will be his People he will be their God, if they
will own him he will own them ; if they will continue with him he
will continue with them, but if they will none of him, he will none
of them; if they cast off him he will cast off them. 2 Chron.
15, 2, The Lord is with you while ye be with him, and if ye seek
him he will be found of you, but if ye forsake him he will for-
sake you. God therefore gives this as the reason of his deserting
them their deserting him. 2 Chron, 24, 20, Because ye have for-
saken the Lord he hath also forsaken you ; so God tells them,
breaking with him that he will break with them. Num. 14, 34,
Ye shall know my breach of Promise. Not that God breaks cov-
enant (never did he yet suffer, nor never will his faithfulness to
fail) but they failing forfeited (as is the case in conditional Prom-
ises) the obligation on his part God keeps touch with us as we
keep touch with him : Not that this is so to be understood, as if
there were anything in us, or doable by us to merit, deserve,
or make due in a way of Justice Gcfd's gracious presence with us,
nor yet as if an uncertain and undetermined will and purpose in
God, respecting his dealings with a People, took its measures
from them, were moved, changed, determined, according to their
carriage towards him nothing less ; all is of him who worketh all
things after the counsel of his own will ; and of his free Grace
(yea, the very condition) whose it is to work in us both to will
and to do of his good pleasure: Yet God's absolute will and pur-
pose in himself is conditional in the dispensation of it unto us :
He takes no conditions from us, but he gives conditions to us, and
still reserving to himself according to his own sovereign pleasure,
to work toe conditions in us which himself requireth of us, he
dealeth with us according to them. And in very deed in this way
God wonderfully glorifies his Wisdom, Goodness, Justice in his
dispensations in propounding the most reasonable, equal condi-
tions as what can be more than to be with them while they are
with him ; to be found of them seeking him, not to forsake them,
but forsaking him, solemnly advising them for the best, and then
leaving People to their own choice and dealing with them ac-
cording to it.


Reas. 4. Lastly. / might add, because God is most highly
dishonored, most exceeditigly provoked by the sins of his own
People ; a Peoples being God's own, and the more he is owning
of them, is so far from palliating and extenuating, that it greatly
aggravates and augments their sin against God, and their Judge-
ment from him. You only have I known of all the Families of
the Earth, therefore I will punish you for all yovr iniquities,
Amos 3, 2. There is not that in the sin of others that is in theirs;
others may sin better cheap than they may do, whom God hath
known and owned above others, they sin against greater Light
and Love, and Grace than do others ; the relation they stand in to
God, and the mercies that in that relation they stand under from
him, exceedingly aggravate their sin: do ye thus requite the Lord
O foolish People and tmwise ? Is he not thy Fat her- that hath
brought thee, that hath made thee and established thee, Deut.
32, 6. And besides by virtue of this relation, their sin is more
against God, and so more to him, more deeply resented by him
than the sin of others: God can much better bear the misbe-
haviours and undutiful carriages of persons at a greater distance
than in his own family, his own Children, this goes near him:
When the Lord saw it he abhorred them, because of the provok-
ing of his Sons and of his Daughters, Deut, 32, 19.

3. // concerns them therefore, or these things considered,
things thus standing to be instructed, to be advised, to heark-
en to counsel, to bethink themselves, to be convinced, affected, re-
pent, amend, convert, and turn to God, lest they bring it to that wo-
fulpass. Zeph. 2, 1, 2, Gather your selves together ; yea gather
together a nation not desired before the decree bring forth, &c.
How earnestly doth God call upon them to recollect themselves (for
that seems to be the sense of it) so rally their thoughts to bethink
themselves ; yea, to bethink themselves and be advised before it
be to late. But this is so Consonant with, and evident from the
whole current of Scripture: Seefer. 4, 4, 5, & 26, 2, 3, & 36, 2, 3.
That it may suffice to have pointed you to those places, in which,
with many more, God manifestly admonishes his People of this
duty, and presseth upon them the consideration how nearly it con-
cerns them to be instructed, warned, reclaimed, look about them,
bethink themselves before those threatned evils as evitable, un-
avoidably overtake them : 'Tis also so clear a consequent from,
and the grounds and reasons are so obvious in what hath been
already said, that I shall not stand further upon it, but proceed to
Application. And the only use we shall make of it is (according
to the intendment, and Scope, and Spirit of the Text) for solemn


admonition and awakening: Give me leave (your call hath done
it: yea, the call of God necessitates it) to apply my self to you
with all possible plainness and faithfulness in the Name of the
great God (whose unworthy spokesman unto you this day I am)
and in his word, according to the tenor (as we have it here) of his
awful warning to his People of old. Thus saith the Lord be
thou instructed. O New England, Be thou instructed O Con-
necticut Colony, lest my Soul depart from thee, lest I make thee
desolate a land tiot inhabited: Jerusalem ivas, New England
is, they were, you are God's own, God's Covenant People, and
what concerned them in that their day no less concerns you in this
your day, this word that the Lord sent to Jacob, and it lighted
upon Israel, comes now to be applyed to you ; change but the
persons & the relation is the same, and as to condition it is so
much the same, that (as some have observed) never were any
people more neatly to be paralleled with them : put but in New
England" ' s name instead of that of Jerusalem, and to you be-
longs, to you is the word of solemn caution and admonition sent;
and O that you would be perswaded to take it home to yourselves
that it might sink down into your ears and take hold upon all
your hearts ; and that it may so do.

1. Consider, it is possible that New England may sin away
God ; we may so sin. as to provoke the Lord to leave and lay us
desolate. What though we have layen near God's heart (as I
perswade myself this poor Land hath done) sin and falseness to
God may work us out of God's affections, alienate his mind from
us as it did from his dearest Judah of old: What? though God
dearly affecting us, hath been tenderly and carefully protecting
us (as is evident he hath done) we may by our sins so provoke,
grieve, disoblige him that he may change both heart and hand to-
wards us: Was it not so with his own People, the subjects of his
antient care and kindness: In all their afflictions lie was afflicted
and the Angel of his presence saved them ; in his love and in
his pity he redeemed them, and carried them all the days of old;
but they rebelled and vexed his holy Spirit, therefore he was
turned to be their enemy, and fought against them, Isai. 63, 9, 10.
Never were any People so deeply fixed in the heart of God, or so
eminently privileged with the effects of his Love, but their sinful
wayes, their unworthy and unsuitable deportments towards the
God of their mercies hath wrought them out of his favour, and
brought them under his sorest displeasure : / have forsaken fnine
house, I have left my heritage, I have given the dearly beloved
of my soul into the hand of her enemy es, Jer. 12, 7. God's own


People, how much soever he hath owned them, or how tenderly
affected soever he hath born himself towards them, may not con-
clude from thence (while they take no care to carry themselves
accordingly) that God will not forsake and destroy them: indeed
such a presumptuous confidence men may have, as they had,
Jer. 7, 4, &c. But as you may there see God rejects their con-
fidence, beats them off from it, bids them not trust in lying
words, but bids-'them go; go ye now unto my place which was in
Shiloh, where I set my name at the first, and see what I did
unto it for the iniquity of my People Israel ; and how many
after examples of like nature hath God added to that first presi-
dent, so that (as one saith) we have more places to go than to
Shilo. The Lord was very angry with Israel, and removed them
out of his sight; there was none left but the tribe of Jadah only,
2 Kings 17, 18, And the Lord said I will remove Judah also out
of my sight, as I have removed Israel, and I will cast off this
City Jerusalem which I have chosen, and the hottse of which I
have said my Name shall be there, 2 Kings 23, 27. And with
like severity hath the Lord (in New Testament times) proceeded
against Ephesus and those other Asian Churches to the utter
rejecting and unchurching of them, according to what was
threatned, Rev. 2, 5. And are all these things nothing to us?
Can we look upon what befel them and not be concerned, to think
what may come upon ourselves ? the Lord that by all these in-
structing examples we may be instructed, lest it befall us as it
hath done them ; be we awakenedly apprehensive that it may so
do, believe we that God's Soul may depart from us, he may make
us desolate as he hath done them.

2 . Consider it looks very threatningly lest it come to this ;
it is not only possible that it may, but too too probable, exceeding
tremendously suspicious that it will come to it ; to be plain with
you (I dare be no other) according to the present face, and frame
and posture of things amongst us, we are in very fair way (or
more fitly to express a matter of that nature in a very formidable
way) to bring it to that woful pass, that is of sad, of very sad but
of very sensible consideration, to those whose thoughts are exer-
cised about, and have any discerning in matters of this nature,
who sees not (& who that is awake doth not tremble to see) that
things are going, yea every day more than other growing towards
that fatal issue ; God's people are not wont to fall off from him at
once ; nor he to take his farewell all at once ; there are many
dark and crooked, and winding and downward steps before
it comes to the bottom of this break-neck hill, with a


God-forsaking and forsaken people ; is it of no less certain than
solemn observation that God's New England People sit looser
unto God than they have sometimes done, and that he also
sits looser unto them ; it looks alas, it looks as if those dear and
ancient Friends were about to part, and were even standing upon
parting termes one with another. Consider we our wayes towards
God and his wayes towards us, and the one and the other, and
both together will present us with an aspect of a very threatning
tendency towards bis utter leaving of us.

1. Consider we our wayes and doings towards God, and see
if we have not cause, much cause to fear that God will leave us,
take off his heart from us, and turn his destroying hand upon us.
And here,

1. More generally Consider, Do not our sinful wayes and evil
doings give us cause to fear lest the Lord leave us; the evilness,
sinfulness of our wayes and doings is so evident and apparent
that there needs no secret search: how many above.board in-
stances might be given you, of which we may say, it is found
upon all these ; our iniquities testifie against us, our pride and
many other sins testifie to our faces the truth of this beyond all
denial, aud being so how threatniugly doth it look that God
will leave us, take off his love from us, and lay a wrathful hand
upon us ? Indeed sinners are prone to have slight thoughts of
God too as to his making so great a matter of it that he should
thus do ; but if you will take up true Scriptural notions of it, and
such as God himself puts upon it, verily you will find that in it
that will tell you that it is a righteous thing with God thus to deal
by a people so demeaning towards him, and that they therein receive
that recompence of wayes that is meet. What is sin (I mean not
inevitable, unwilling and lamented weakness and infirmities, but
sin purposely committed, and impenitently persisted in) ? I say,
what is sin, such manner of sinning, in the true Scripture notion
of it in the judgement of God, which is according to truth ? Is it
not a forsaking God ? And have we not cause to fear forsaking
God he will forsake us ? Is it not a departing, a going away from
God ? And we leaving God, may we not expect he will leave
us ? Is it not a casting off God, and we casting off him ? Have
we not reason to think he will cast off us ? Is it not a revolting
from God ? a revolting from under the Lord ? a casting off his

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 8 of 32)