Scriptures opened and sundry cases of conscience resolved, in plain and practical answers to several questions, upon the proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel / by that faithful servant of Jesus Christ, William Thomas ...

Scriptures opened and sundry cases of conscience resolved, in plain and practical answers to several questions, upon the proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel / by that faithful servant of Jesus Christ, William Thomas ...

Table of contents

Title page

The Epistle to the Christian and Religions Reader; with an Advertisement or two, touching the Reverend Authour and the following Work.

A Table of the Scriptures, that are open'd more largely in this Book, and of the Questions that are grounded on them.

Family-Instructions in the resolving of Scripture-questions. Most of them out of the Proverbs of Solomon.

Quest. IF abundant Words (like a Well) be good: How then is there Sin in many words?

Qu. IS it absolutely unlawful to lay up Corn; or to keep it at any time from the Market?

Quest. May I not take my opportunity to sell when things be at the best Rate?

Obj. But if I with-hold to a dearer time, then the Market will be dearer at present than if I brought in, and so the poor will fare the worse.

Qu. WHat course should Parents take to provide well for their Children?

Qu. WHat Helps are there for that Chearfulness that Solomon so much commendeth?

Qu. WHat Rules are there given by Solomon for Rulers and daintier Feasts, and to keep us from being under the power of lusts fortified by such Feasts?

Qu. VVHat Counsel doth Solomon give for the Restraint of worldly Lusts?

Qu. WHat's Solomon's Advice concerning the Vice of Strife and Contention?

Qu. VVHat is there in Fear that a Man for that should be counted Happy?

Quest. But how is it possible that Fear should have such an hand in Man's Happiness?

Qu. WHat hardness of heart is that whereby a Man falls into mischief?

Scripture-Questions out of Ecclesiastes.

Qu. WHat doth this whole Book hold forth to us concerning this Vanity?

Obj. Preachers say so, but Do wise Men think so?

Qu. DOth Solomon absolutely bind us out from saying, the former days are better than these, or from questioning the present times?

Qu. VVHat's Solomon's drift in this double counsel? Or what doth he mean by [overmuch righteous] and [overmuch wicked]?

Qu. IS it absolutely so that all things come alike to all?

Qu. ARe these the words of sensual Men; or, Are they Solomon's wise and serious Sayings?

Quest. What difference is there then between Epicures and Frolicks; and Men that fear God in the free use of outward Enjoyments?

Qu. SInce Solomon gives such a liberty for not Vowing, it may be demanded what use there is especially of Vowing, and what Grounds there are in Gospel-times?

Obj. 1.] The Old Testament gives a ful liberty not to Vow, Deut 23. 22. And there is no mention of a Vow in the New Testament, save only of Paul's, (Acts 18. 18. & 21. 23, 24, 26.) which appertaineth to the Old-Testament-Service, and which he did undergo and yield to, not as required of God, but as willing to condescend to the Jews, in a thing wherein at that time there was an indifferency, for the winning of them the better to the Gospel, by shewing his respect to the Law of which they were so zealous: What then is there in Scripture binding to Vowing?

Obj. 2.] But why should any Vow be made for the keeping of Gods Moral Commandments, when it is impossible for us to observe them?

Obj. 3.] But if all be vowed in Baptism, then the thing is done, What need any more? The repeating thereof may be counted superfluous.

Obj. 4.] God loves willingness, and that which is done freely: now Vows bind, and take away freedom.

Obj. But the Apostle saith, not of necessity, 2 Cor. 9. 7. and Vowing lays a necessity, and leaves no liberty of going back, Judg. 11. 35.

Obj. 5.] He that vows, lays a snare for himself, and brings upon himself a double guilt, if he fail: the one, in that he doth not that which he conceives himself in duty bound to do; the other, in that he hath broken a Vow whereby he tied himself to do it.

Obj. 6.] If it be required of God to make a Vow about things indifferent, then it is a sin not to make it; But who will say, it is a sin, not to Vow to obstain from such Meat or Drink, or not to Vow, after the receiving of a special mercy, to give, in way of thankfulness, such or such a portion to the Poor, or good uses?

The First Enquiry. Quest. What is a Vow, and how distinguished?

The Second Enquiry. Quest. What then are the Ends and Reasons of a Vow?

The Third Enquiry. Quest. In what manner are we to Vow, or what Considerations and Conditions are to be had, and observed in Vowing?

Obj. If the Case be so, and there must be so much ado, then it is good not to Vow at all, as Mat. 19. 10.

The Fouth Enquiry. Quest. What Rules and Helps are there for, and Reasons of the strict performance of Vows being once made?

Quest. In what manner is a Vow to be performed?

Quest. What Helps be there for the performing of what is vowed rightly, though performed hardly?

Obj. Oh, but I have broken Vows!

Scripture-Questions out of Isaiah.

Qu. WHat's the reason why Christ is so often mentioned in the Promises of the Old Testament, and Prophecies of the outward deliverances of the Church?

Qu. WHat course are we to take for Death-bed comforts?

Quest. But how shall I that am weak and ill able to judg, be of Christs mind when so many differ about the mind of Christ?

Quest. What shall we say to those things wherein not only ordinary Persons differ, but even the best Christians, and the best Ministers also?

Q. But if it be so dangerous and dismal to go by the Law, and a Covenant of works, what must we go by then, to get comfort in the evil day?

Q. But how shall I know that I am in such sort in that Covenant.

Obj. But Hezekiah here seems to go by a Covenant of Works, for that he speaks of is walking and doing?

Q. VVhat's meant by Christs bringing forth judgment, and that unto truth or victory? for so it is said, v. 1. He shall bring forth judgment to the Gentiles. v. 3. He shall bring forth judgment unto truth.

Q. Why doth the Lord by his Prophet Isaiah (and otherwhere) speak so much against Idolatry and Idolaters?

Q. WHence is it that the bowing of every knee to God is so remarkably (yea with a Divine Oath) Prophesied of in this Text?

Obj. God is a Spirit, and in Gospeltimes will be worshipped in Spirit, Joh. 4. 23, 24. why then will not that suffice?

Qu. HOw is Swearing an evidence and special character of subjection to, and owning of the true God?

Q. What Religion is there in an Oath?

Obj. Whatsoever is said of this in the Old Testament, yet Christ in the New saith, Swear not at all, Mat 5. 34.

Qu. VVhat is the Reason why so few have in all Ages, entertained the Gospel?

Qu. How comes it to he thus hid?

Q. HOw can it stand with the holy reverence of God that ought to be in the Servants of God, to fasten such erring and heart-hardening upon him as this verse expresseth?

Obj. But they seem not only to complain to God but of God?

Scripture-Questions out of JEREMIAH.

Qu. How can Judah be said to be worse than backsliding, and (for their Sin) divorced and destroyed Israel; especially in the days of Josiah when there was so eminent a reformation?

Qu. Whence is it, or what is meant by it, that it is said, with such variety of expressions, that when the People of God be multiplied and encreased in the Land, the Ark of the Lord should be no more mentioned or minded?

Q. VVHat's the way to Soul-rest.

1. Q. What is to be done to get rest in Gods way?

2. Qu. What is that Rest and Peace that is so had?

Qu. Did not God command the Passeover and other Sacrifices and ceremonial things in the old Testament?

Q What may the meaning of these words be?

Q. What help is there to look encreasing troubles in the face, and to bear up when the Sea of this world is most boisterous?

Q. How is it pssible that so holy a man as Jeremy was should speak such strange and truculent words as these are, and that (as the Context hath it) immediately after his praising of God, and calling in others thereunto, ver. 13?

Qu. When one Prophet said one thing, and another did (with as much confidence) say a contrary thing, yea, when many speak good, and one Jeremiah, evil; How could People know which to believe?

Obj. But if a sinful people repent, good is still promised in the whole Word of God, Deut. 4. 29, 30, 31.

Q. Why should the people of God seek and pray for the peace of Babylon wherein they were miserable Captives?

Qu. Whence is it that Jeremy speaks of a new Covenant? what saith he of it, and how are we to judg of it?

Q. But had the Church of the Jews and the Servants of God in the Old Testament none of these things? How is it the same Covenant in substance, if they had not these Substantials?

Q. What then is the difference?

Obj. 1. It's said expresly, There was a Covenant made in Horeb, Deut. 5. 2. when they came out of Egypt, Exod. 19. 4, 5. yet that Covenant is now abolished, Heb. 8. 9. 13. therefore it seems it was not the Covenant of Grace, for we know that is not now abolished?

2 Obj. But we find other-where the very form of the Covenant of Works, viz. This do and live, Levit. 18. 5. Exod. 19. 5. Rom. 10. 5. Gal. 3. 12. Why should a Covenant of Grace be set forth in the very tenour and terms of a Covenant of Works?

3. Obj. That Covenant cannot be said to be broken that was never made and stricken, but there was a Covenant differing from, and set on the other side of the Gospel-Covenant that is said to be broken, (and that's the Sinai-Covenant made with them when they came out of Egypt, Jer. 31. 34.) therefore a different Covenant was made and existent in the Old Testament, and namely on Mount Sinai.

4. Obj. We find Gal. 4. 24. two Covenants exprest.

5. Obj. In Heb. 8. 7, 8, 9. &c. there's a plain distinction of Covenants first and second, and the Covenant which God made with them when he led them out o• the Land of Egypt, is said to be established on less excellent promises, yea to be faulty, and that which was to decay, wax old, and vanish away: can these things be said of the Covenant of Grace? if not then there was another.

Q. What are the Duties belonging to a fasting-day, especially a publick Fast?

Q. How could the People deliver themselves, and so the King and City, into the hands of their and his greatest enemy, and yet keep the fidelity they owed to their King?

Q. If falling to the Chaldeans were according to the will of God, why doth Jeremiah himself so passionately disclaim that charge? Jer. 38. 13, 14.

Q. But what shall be said to the Fugitives that fell to the Chaldeans, Jer. 38. 19. & 39. 9. are they to be commended?

Qu. Did Jeremy do well in following the Kings command, and giving a sliding answer to the Princes, or is he to be blamed for it?

Q. How may it be brought to pass that there should be such an Ʋnion as is her set before us in the conjunction of Israel and Judah?

Q What are those days, and what is that time whereof Jeremy here speaks?

Qu. Wherefore should they go out of Captivity, and when they went to meet with God, weeping, when partings cause weepings and meetings joy, Joh. 16. 6, 22. with Matth. 28. 8. Psal. 126. 6?

Qu. What did the People of God intend in their flocking together? If it were to seek the Lord what need so much adoe? Is not he every-where?

Qu. What was the main end of the People of God in seeking their God in Zion?

Lamentations

Qu. Is it lawful for us to use such imprecations as these? or what use is to be ade of them?

Obj. But the new Testament saith, Pray for them that despightfully use you and persecute you, Mat. 5. 44. Rom. 12. 14. And Christ and Steven prayed for those that kild them.

Q. What use may we make of those prayers in Scripture which it is dangerous for us to imitate, who have not the Spirit or Patience of Prophets?

Ezekiel

Qu. How can God be said to lay a stumbling-block before a Righteous man backsliding?

Qu. How is God said to give statutes that were not good, and that tend to death; when all his Laws and commands ever were and are good, Nehem. 9. 13. Rom. 7. 12.

Daniel

Q. What may be conceived to be the reason of Daniels opening his windows in the time of prayer?

Q. But why then did not Daniel stand up against so ungodly a Decree, to hinder the malicious proceeding of the Princes in it, and the Kings blind assent to it?

Q But the question is about the manner of doing, viz. with his windows open; what need that?

Qu. Whether doth Daniels example bind a man in such a case to pray so openly, when the same duty may be performed secretly, and so the danger shunned?

Qu. First, In what case a publick and open Confession may be forborn?

Q. Secondly, In what cases is confession required?

1. Q. We read of no such appearing of Daniel in the third Chapter, where there was such another decree as this; why so much now and nothing then?

2. Q. But how comes it to pass that here, there is no news of any standing up besides Daniel, no not of Shadrach, Meschech and Abednego, that were men so eminent?

Obj. Faith sufficeth for Salvation. Act. 16. 30, 31. what need therefore of such confession?

FINIS.

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SCRIPTURES OPENED; AND Sundry Cases of Conscience resolved, in Plain and Practical Answers TO SEVERAL QUESTIONS, Upon the Proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel. By that faithful Servant of JESUS CHRIST, William Thomas Master of Arts, Late Rectour of the Church at Ʋpley, in the County of Somerset.

Mark 4. 1.

When he was alone, they that were about him, asked him of the Parable,—And he answered—

Jesu bone! quo illa fervore? quo studio intenta erat divinis voluminibus? quaestiones & proponens & solutas recondens in Scriniolo pectoris sui.

Hieronym. ad Oceanumde Fabiola.

LONDON, Printed for Sampson Evans, Bookseller in Worcester. 1675.

The Epistle to the Christian and Religions Reader; with an Advertisement or two, touching the Reverend Authour and the following Work.

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DEad Parents live in the Natural Issue of their Bodies; Dead Pastours in their Spiritual off-Spring, those Babes brought forth by their Soul-travels, who are the Epistle of Christ 2 Cor 3. 3. ministred by them, written not with ink but with the Spirit of the Living God, not in Tables of Stone, but in the fleshly Tables of the heart: And many times they live among Survivours in the Posthumous Children of their brains, more to be valued by far than the fruit of the Womb, in that they prove a more Lasting Monument to the memory [Page] of their Fathers, and much more fruitful in propagating a Holy Seed in the Church from Generation to Generation.

The Authour of these ensuing Questions and Cases being dead Heb. 11. 4. yet speaketh by and liveth in them both: God honoured him with the Success of his publick-Ministerial Labours whilest Living. Many (we doubt not) went to Heaven from under his Ministry before their Spiritual Father, Cor. [...]. 14. leaving him for a while to provide for the younger Children of the Houshold of Faith at Ʋbley, who are now growing, and going after their Father and Spiritual Brethren to their Heavenly Fathers House; blessing God for him who (through the Blessing of God) proved so effectual an Instrument of their Translation out of an estate of Sin and Misery (d) into an estate of Sanctity and Salvation. Now he is Act. 26. [...]8, dead, he lives again and speaks also [Page] by the mouth of the Son of his old-Age; perfectly formed before his death, but left to the Midwifry of our care (as the bequest of his Special Love) to be brought forth by a Timely and Seasonable publication. Pity! such a Benjamin should be strangled in the birth, or being born should die again without doing some signal Service for the Seed of Jacob. Oh that he may usher them into the acceptance, and shew them the face of Jesus!

To which end we desire thee (Christian Reader) not only to make what is here offered of thy Company, but also of thy Council, by taking all down to dwell with thee, yea in thee by diligent Reading and Meditation. All is but little for bulk, but less than all is big, and goes with much matter of worth and weight; no less useful for the direct aspect it hath upon the Practical parts of Godliness according to truth, than grateful by reason of [Page] the variety and brevity; many short lines being herein drawn in different colours but all meeting in the Centre of that Truth which is after Godliness. Tit. 1. 1.

But it needs not large Letters of Commendation from us to procure it a welcome Entertainment: It will sufficiently commend itself to the truly Conscientious; and it is sufficient to say here, Tolle, lege. He that will read what is written with an enlightned eye, must needs see so much Sanctity in it joyned with so much Sobriety, so much Art mixed with so much Divinity, so much matter crowded together in so few words, such depth of Judgment in such plainness of Speech; that after he hath lightly tasted of that Spirit which animates the whole and every part, will (questionless) thirst after a full draught and cry, Give, Give.

Therefore, not to hinder thee from passing along thorough the [Page] Porch of a brief Preface into the House, and viewing the several Rooms adorned with the Glory of Divine Truths, we shall only advertise thee of these following particulars.

That these Miscellanies of Expositions, Questions and Cases, are presented to publick view as they were left to us by that Holy man Mr. William Thomas without any Addition, Substraction or Alteration. The very same body now appears in the very same dress into which it was put by the Reverend Authour now with God; except any excesses or literal defects happen to it by the press, or a question or two be Transplaced for Methods sake or the greater advantage of the Reader.

That these Questions and Cases were no other than Family-Exercises either propounded by him, or to him, and answered by himself, only when alone with those of his [Page] own house: and being Houshold-impartments were designed to be imparted to the houshold of Faith; for the assistance of younger Ministers by furnishing them with many materials for buildings; but especially for the help of Housholders and all honest-hearted private Christians, who have too little time to lay out in Reading the voluminous discourses of Casuistical Divines, or consult with many Interpreters about the sence of such Scriptures as are hardly understood, 2 Pet. [...]. 16. easily wrested, and here clearly opened. The great plainness and familiarity of the Phrase and Style, together with the direct tendency every particular hath to practice, are undeniable evidences that the whole was intended for the profit of such people.

That some of these things are layd out more largely as the matter required, and time gave leave; others are confined within a narrower [Page] compass; for the same difficulties occur not in every case, nor intricacies in every Question or Scripture: but there is nothing offered that cost the Authour nothing. All his Writings smell of the Lamp, and these Answers and Resolutions are full of Labour. Though this Workman never liked the expence of precious time on formal curiosities, and was wont to be much displeased with those Preachers who conformed to the tedious builders of Diana's Temple for the magnifying of their Art; yet he was always very curious of his matter, and thought that what grew up in a night like Jonah's Gourd Jonah 4. 6, 7., was fit to continue no longer than it did which perished in a night: He that builds for Eternity had need be considerate in his preparations, and constantly industrious in his works.

To end, whatsoever is here presented to thy view is the Child of many Prayers as well as much Meditation; [Page] and the Father of it (whilest Living) was as frequent with the Father of Lights Jam. 1. 17. for a blessing on it; as Augustine's Mother for her Son. He miscarried not, but was a Shining Light in the Firmament of the Church. We trust this will not miss the Author's ends on thee, which were Gods Glory and thy Good, by leading thee into the Land of Light, and leaving in thee an encrease of Light. For the attaining whereof we shall be daily Suitors at the Throne of Grace, and most ready to manifest our selves the helpers of thy Faith, and

Thy Servants for Jesus Sake.

John Chetwind,

Rich. Fairclough,

William Rawlins.

A Table of the Scriptures, that are open'd more largely in this Book, and of the Questions that are grounded on them.

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Proverbs

CHAP. 10. 11, 19. If abundant words (like a Well) be good, how then is there sin in many words? Page. 1.

Chap. 11. 26. Is it absolutely unlawful to withhold corn from publick sale? Page. 8.

Chap. 13. 22, 24. What course should Parents take to provide well for their Children? Page. 15.

Chap. 17. 22. What helps are there for that mirth which is so commodious, and so much commended? Page. 19.

Chap. 23. 1, 2, 3. What Rules doth Solomon give concerning feasting and carnal lusts? Page. 33.

Chap. 23. 4, 5. What counsel doth Solomon give for the restraint of Worldly lusts? Page. 42.

Chap. 25. 8. 9, 10. What's Solomon's advice concerning the vice of Strife and Contention? [Page]Page. 49.

Chap. 28. 14. What is there in fear that by reason of that a man should be pronounced blessed? Page. 54.

Chap. 28. 14. What hardness of heart is that which makes men fall into mischief? Page. 60.

Ecclesiastes.

Chap. 1. 2. What doth this Book (in sum) hold forth to us as concerning Vanity? Page. 67.

Chap. 7. 10. Doth Solomon absolutely bind us up from saying the former times were better than these? Page. 73.

Chap. 7. 16, 17 What may Solomon mean by just Overmuch, and wicked Overmuch? Page. 79.

Chap. 9. 1, 2. Is it absolutely so that all things come alike to all? Page. 89.

Chap. 9. 7, 8, 9. Are the words of these verses the precepts of Solomon? or the sayings of sensualists? Page. 97.

Chap. 5. 5. What grounds are there for the continuance and use of Vows in Gospel-times? Page. 108.

Isaiah.

Chap. 9. 6, 7. What's the Reason that Christ is so much mentioned in the Prophecies of the old-Testament and promises of Church-Deliverances? [Page]Page. 165.

Chap. 38. 3. What course are we to take for death-bed comfort? Page. 189.

Chap. 40. 18. Why doth the Lord speak so much in his Word against Idolatry and Idolaters? Page. 205.

Chap. 42. 1. 3. What is meant by Christ's bringing forth judgment unto Truth or Victory? Page. 199.

Chap. 45. 23: Whence is it that the bowing of every Knee to God is so remarkably, yea with a Divine Oath, prophecied of in this Text? Page. 210.

Chap. 45. 23. latter part: How is swearing an evidence and special Character of subjection unto, and owning of the true God? Page. 214.

Chap. 53. 1. What's the reason why so few in all ages have entertained the Gospel? Page. 223.

Chap. 63. 17. How can God be said to cause to err, and to harden the hearts of his People from his ways? Page. 238.

Jeremiah.

Chap. 36. 11. How is Judah said to be worse than Israel, especially in Josiah's days so eminent a Reformer? Page. 244.

Chap. 3. 16. Why is it said in so many words, the Ark of the Lord shall be no more minded? Page. 249.

Chap. 6. 16. What is the way to Soul-Rest? [Page]Page. 255.

Chap. 7. 21, 22. Did not God command Sacrifices and ceremonial things in the time of the Old-Testament? Page. 262.

Chap. 12. 5. What may be the meaning and use of these enigmatical words? Jer. 12. 5. Page. 266.

Chap. 20. 14. How is it possible so holy a man as Jeremy was, should speak so strange words? Page. 271.

Chap. 28. 2, 3, 4. When one Minister says one thing, and another (with as much confidence) says the contrary, How shal [...] People know which to believe? Page. 278.

Chap. 29. 7. Why should the People of God seek the Peace of Babylon wherein they were miserable Captives under a cruel Tyrant? Page. 283.

Chap. 31. 31. Whence is it that Jeremy speaks of a new-Covenant, and what doth be say of it? Page. 289.

Chap. 36. 5, 6. What are the Duties of a fasting day, especially of a publick fast? Page. 311.

Chap. 38. 1, 2. How could the People d [...] liver themselves to the King of Babylon, and yet keep fidelity to Zedekiah their own King? Page. 316.

Chap. 38. 37. Did Jeremy well in giving such a partial answer to the Princes, or is he to

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Family-Instructions in the resolving of Scripture-questions. Most of them out of the Proverbs of Solomon.

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Prov. 10. 11, 19.

V. 11 The mouth of the Righteous, is a Well-spring of Life.

V. 19 In the multitude of words there wanteth not Sin; but he that refraineth his lips, is wise.

Quest. IF abundant Words (like a Well) be good: How then is there Sin in many words?

Answ. First, No doubt but a Righteous Mouth is a springing Well of living Water; *2 Chron. 32. 8. and the fuller that Well, and the freer that Spring is, the [Page] better it is. All therefore should be careful that they do not hinder themselves or others of this Water.

This may be done divers ways, viz.

1. On their part whose Mouth is a Well, and that are able to supply much life unto others, because a Stone is rolled on the wells mouth, Gen. 29. 2, 8, 10. And there be some good men to whom there is not an easie access; Hence the Sheep of Christ are not watered as they might and should be (especially the weaker and lower of them that cannot roll the stone from the wells mouth), albeit, when the stone is rolled away, there will be water enough.

2. On their part that have need to come to the Well, and that are near to it; And that two ways:

1. For want of provocation and giving occasion to speak; As Pumps be divers times dry for want of putting some water in to get up more.

2. For want of prosecution, and taking some more pains to procure and pump out that which is to be had in abundance, and yet, not with ease nor [Page] without ability and diligence in enquiring, asking questions, 1 Kings 10. 1, 3. moving doubts. There be some John 4. 11. deep Draw-wells; and if men have nothing to draw with, How shall they come by the water? See for this, Prov. 20. 5. with Prov. 18. 4.

3. Too much on both parts, because the wells be stop'd with earth, as Gen. 26. 15. that is, because for want of an heavenly mind; want of conscience to redeem the time, and make the best of every good opportunity, common conference comes in so fast, and is relished so well, that spiritual wells are not look'd after; and if men of good minds open their mouths and something spring forth, it's like water spilt on the ground, lost because not priz'd, and so there is scarce any care to bring a Vessel to receive and keep it.

But, for all this, Righteous men as they ought to have, so they will have many good words; for they speak oft one to another, Mal. 3. 16. and in many such meetings there cannot be few words; Ministers especially are to use many words, Eccles. 12. 9. Acts 2. 40. & 20. 11.

Nor are words sinful, meerly because [Page] they are many; for there is a sinful silence aswel as a sinful speaking; and to speak too-little, a fault aswel as to speak too-much, 1 Kings 1. 6.

This may be said with respect to the 11 verse. Secondly, for the 19 verse, It is true also, that in the multitude of words there wanteth not Sin. It is not said, In the multitude of righteous mens words (whose mouth is a well-spring of life), nor, in many words that be spoken with good advice; but in many words, when no restraint is put upon the lips, and when the mouth is not watched and governed by the wisdom that is in the heart; Eccles. 5. 3. then it's true, that it is like an over-flowing River that gathers dirt. It is not to be denied but that many words may be spoken by some men to very good purpose, as by Paul, Acts 28. 23. but yet, Take people as they are ordinarily (yea, put divers good people among them) and experience will tell us, that it is neither easie nor usual to speak much of much weight, the tongue in many being too quick for the head, and the mouth running before the mind; And herein, this is to be observed, that albeit much may be spoken [Page] well, out of occasion, and when there is a business that requires it; yet when words are multipli'd out of a talkative disposition, and a mind to speak rather than a just cause of speaking, then sin is not like to be wanting, but in many things it doth and will shew it self; Namely, In these Particulars:

1. In speaking much of other mens Persons, whom, if talking people dislike, they quickly call their good, evil; If they Isa. 5. 20: like; their evil, good. And (howsoever) they are more bold and busie with others behind their back, than they would be, or could defend if they were before their face.

2. In speaking of other mens matters; for which, if they come to suffer (as divers times they do) there's little comfort for them, because the Rule is that none should suffer as a busie body in other mens matters, 1 Pet. 4. 15. What hast thou to do with another mans business any more than with another mans Servant, Rom. 14. 4. to judg and thrust in thy Verdict without any just cause and call?

3. In speaking of things generally, irregularly, viz.

1. Untruly, because hastily, without [Page] due enquiry. Any sleight Report and Tale will serve the turn to set a work the tongue of a sudden speaker. We may see this fault in worse men, as the misbelieving Jews, Matth. 28. 15. yea, and herein, a want of wariness in better men, as in the holy Brethren, John 21. 23.

2. Unwisely, unsavourily, unseasonably without due consideration of circumstances, and so unacceptably, Prov. 10. 32. (as divers will huddle up a great deal of business, and mar all by not-minding how they do it) such words are like a Cart that's off its wheels, or a Door that's off its hinges, when a word spoken upon his wheels, Prov. 25. 11. is like Apples of gold in pictures of silver; Not as Vinegar on nitre, Prov. 25. 20.

3. Idlely and unprofitably; a world of words that do no good in the world, and cart-loads, in buying and selling, Matth. 12. 36. Here's folly by heap; whereas, He that refraineth his lips is wise; that is, He that refraineth from speaking.

1. What he ought not, Psal. 73. 15.

2. When he ought not, Psal. 39. 1. Amos 5. 13.

[Page] 3. As he ought not, Prov. 26. 4. See Jude v. 9. there was a real ac [...]usation in Michael's Prayer, The Lord rebuke thee; but he forbore a railing accusation.

Now, To abstain from speaking, when a man cannot, or list not, is no vertue; To abstain, when a man should not abstain, is a vice, and may deprive others of that which is as pretious as Silver, ver. 20. as necessary as food, ver. 21. as desirable as life; as before in this Verse, where the lips are called a Well-spring of life.

But, To refrain so, as to be able to say, This I might, this I could; especially, this I would, and have a great mind to speak; but I forbear, because I find it is not fit to speak it; this is true Wisdom.

[Page]

Prov. 11. 26.‘He that with-holdeth Corn, the People shall Curse him: but Blessing shall be upon the head of him that selleth Corn.’

Qu. IS it absolutely unlawful to lay up Corn; or to keep it at any time from the Market?

Answ. The Answer may be Affirmative and Negative.

1. Affirmative]; In divers Cases Corn may be laid up and with-held from publick Sale; As

1. In a way of prudence for the publick good; so in great Cities (as in London) there are several Granaries for the Supply of poorer people at an easier rate if Dearth should arise; unto which may be referred the taking in of Corn in a greater quantity, into a City like to be besieged; for, in such a case Nature and Reason teacheth Men to keep what they can from the Enemy, 2 Chron. 32. 4. and to get and store up all that is needful for themselves, 1 Kings 20. 22.

[Page] 2. Every Man is to lay up and keep what is necessary and convenient for the sustenance of himself and Family, and Relations (though out of his Family); for, not to do so is against the Humanity of Heathens, and the Faith of Christians, that teacheth to love and take care for, those especially that are more nearly related to us, 1 Tim. 5. 8. Prov. 27. 27. 1 Tim. 5. 16. Joseph had reason out of a special respect to his Father and Brethren, that their lives might be preserved, to keep in store the Corn of Egypt, as well as for other publick uses, Gen. 45. 7.

3. Even in time of Scarcity, Men are not to have all that they would have, but to be stinted, that Provision may hold out the better if the Dearth should continue and grow to a greater height, Gen. 45. 6.

2. Negative]; Corn should never be with-held.

1. Out of infidelity, and distrust of any return of plenty, 2 Kings 7. 1, 2, 3. 1 Kings 17. 13, 14. especially when there is a present and grievous want of Provision among many poor people, 1 John 3. 17. To keep from others ready to starve that [Page] I may get more is murther 1 John 3. 15, 17.; their necessity is to be preferred before my gain and utility; yea, their extremity before my lesser necessity, 2 Cor. 8. 2. 1 Kings 17. 9, 11. See Jer. 37. 21. even in a starved City, a Jeremy (though a Prisoner) should have Bread, Prov. 3. 28.

2. Nor out of Covetousness Luk. 12. 15., and a greedy desire of a greater price: To project to sell any thing dearer, meerly because a man gapes after gain is unlawful at any time; for it sets up a self-end, Jer. 47. 5. Luke 12. 21. Jam. 4. 14. To be provident to discharge a Duty is good, as to make honest provision for my self and Family; to pay debts, 2 Kings 4. 7. to help those in necessity. And to trouble a mans house for want of judgment or care to order things discreetly, is a sinful thing, Prov. 11. 29. & 13. 13. But providence to discharge a Duty is one thing, projecting and fore-casting to satisfie a lust, is another thing, and a wicked thing, Luke 12. 18, 19. See 1 Kings 21. 7, 8. Micah 2. 1, 2. Jam. 4. 3.

And to this evil with-holding and With-holder, that which followeth in the Text is to be applied, viz. the people [Page] shall curse him; which they oft do, sinfully, but yet, if they do not curse causlesly, it may light heavily on them that give occasion to it, as that Scripture shews, Exod. 22. 23.—Mal. 2. 2. Job 31. 16, 22.

But Blessing shall be upon the head of him that selleth Corn; Albeit (perhaps) not from the poor (who are more ready to curse when they want than to bless when they abound), yet it may be expected from God, on them that out of Conscience and Charity, sell Corn; for God useth to supply those more abundantly, who freely part with that they have for others support, as Prov. 3. 9, 10. 2 Chron. 31. 10. Mal. 3. 9, 10. This is more considerable in our Land, where Corn is Meat and Drink both.

Quest. May I not take my opportunity to sell when things be at the best Rate?

Answ. Yes, So it be without my detaining from others (with others that do as I do) that sustenance which at present they dearly want. And therefore I may do so, and take the advantage of a greater price, because I am to [Page] use all lawful providence for my maintenance, and the increase of my Estate, Prov. 27. 23.

Obj. But if I with-hold to a dearer time, then the Market will be dearer at present than if I brought in, and so the poor will fare the worse.

Answ. 1. If every man should bring out at one time, it would be so much dearer for poor people at another, because there would be less to be brought or bought.

2. If Corn-Masters should still bring in to the Market, and sell away their Store when there is more Plenty, this would make people groan the more if God should send Scarcity, because there would be less to supply their need when it's grown far greater.

3. It's very fit that the Husbandman should live (by whose Industry all other men live, Eccles. 5. 9.) as well as they that have nothing to husband, (which even the Scripture it self minds us of, 1 Cor. 9. 7. 2 Tim. 2. 6.) which yet he could not do (with that advantage to his Estate that is needful for [Page] his encouragement) if he sold off all at the lowest rate.

Out of what hath been spoken, there may be observed for our further use, these following Things.

1. The wretchedness of many poor people; If you with-hold Corn, they quickly curse; But if Sermons be with-held from them, What complaint is there? though the one be a perishing, the other an ever-enduring nourishment, (John 6. 27.) yea, How many have declared a lust to the old Law, that is, to Popery, because then all was cheap, and they might have Corn and Belly-stuff at an easier rate than now, though their Souls starved? But if a Man after Gods own heart (Acts 13. 22.) will curse for any thing, it is for being unjustly kept off from Gods own House and spiritual Table, 1 Sam. 26. 19. See Job 23. 12.

2. See here what a fearful thing it is in Ministers (and woful to them, 1 Cor. 9. 17.) to with-hold from poor people (that receive the Gospel) the Corn of Heaven, Psal. 78. 24. Isa. 30. 24. and not bring it forth on the Lords Market-day [Page] [...] [Page] [...] [Page] day, Rev. 3. 18. Oft People curse where God doth not; but in this Case, God will curse though People do not Mal. 2. 2, 7, 8, 9. Isa. 56. 9, 10.—Famine is the worst of Judgments, Lam. 4. 9. a Famine not of Bread but of the Word of God, is the worst of Famines▪ Amos 8. 11, 13. because the Soul is the best of Man, Mat. 16. 26. To affamish the Soul therefore, is the worst of Murthers, to the least of which the curse of God is due, and denounced, Deut. 27. 24.

3, And this also shews that it is not a safe but a sad and dangerous thing for any righteous persons (whose lips should feed many, Prov. 10. 21.) to with-hold from their Company that holy Conference which (like the Staff of Bread) might be a great stay to them, and keep them from fainting. If thou (saith Bernard Super Cantic. Serm. 18. Fol. 134.) being adorned with the gifts [...] knowledg and eloquence, dost through fear sloth, or an indiscreet humility, bind up by an unprofitable and damnable silence that good Word which may profit many truly thou art cursed, because thou hide [...] Corn from the People.

4. If the Blessing of God shall be on him that selleth Corn, and takes Money [Page] for it, How much more on them that cast their Bread upon the Waters, Eccless. 11. 1. and give Bread-corn to them that cannot live without it, and yet have no Money to give them for it?

Prov. 13. 22.

A good Man leaves an Inheritance for his Childrens Children.

Ver. 24 He that spareth his Rod, hateth his Son; but he that loveth him, chasteneth him betimes.

Qu. WHat course should Parents take to provide well for their Children?

Answ. They shall provide well for them by being themselves good Persons and good Parents.

First, By being good Persons]; For therein is contained, a seeking of Gods Kingdom and his Righteousness, whereupon outward things are added, Matth. 6. 33. And what's added to the Fathers Estate, comes by ordinary course to the [Page] Child, 2 Cor. 12. 14. It's a good man that leaves an Inheritance to his Childrens Children as David did, 1 Chron. 29. 28. Psal. 89. 27, 29. as Job did, Job 42. 15, 16. When the Wealth of the Sinner is laid up for the Just, as we see of old it was, 2 Sam. 12. 8. 2 Chron. 20. 25. Esther 8. 2. Thus it is the rather, because a good Man useth his own good endeavours to augment his Estate. And that two ways; For,

1. He useth a good Conscience in getting what he hath, in a lawful, solid, and approved way, and not by vanity and unlawful shifts, which whosoever useth may look to have his Estate diminished, ver. 11. and not to hold out to the third Heir, as the good Mans gettings do, v. 22. Prov. 20. 21.

2. He useth labour and diligence, and that is followed with encrease, ver. 11. By this means a poorer Man hath much Food; for by his diligence, he begetteth experience and discretion for the ordering of his Affairs. When he that hath more, hath less, to wit, for want of judgment to make the best of that he hath, Prov. 13. 23.

Secondly, By being good Parents], [Page] so they provide well for their Childrens good in two especial Ways.

1. By their godly Instructions and wise Laws, as here, v. 1. & v. 14. & chap. 3. 1. The Fathers Piety is the Childs Portion; inasmuch, as by his good Education, he walks in Gods way to make him godly; and if once he can be brought to godliness, that godliness will (according to Gods Promise, 1 Tim. 4. 8.) bring in enough of the things of this life. A sanctified Son shall have a satisfied Soul, and it's the belly of the wicked that wants, v. 25. Yea, however the Children of a godly Father prove, yet we find an outward advantage for Wife and Children, when it could be said, Thou knowest thy Servant (the Husband, the Father) feared the Lord, 2 Kings 4. 1.

2. By their loving, resolute, discreet and seasonable Correction]. To spare the Rod is to spoil the Child, v. 24. for as the Earth is full of briars and thorns, so are Children, of corruption by Adam's Sin, which quickly shews it self in actual Sin. Now as it is some sharp Instrument that must get out briars and thorns; so some severity must be used [Page] to get out sinful foolishness, Prov. 22. 15. Hence ariseth a necessity of correction, and that for instruction and better education; For who would sow among thorns?

A special circumstance of this correction is the using of it betimes; for by that means it works more easily, while the Child is tender, and Vice not settled; and more effectually, the Cure being most throughly wrought, and the return of the Disease best prevented by taking it at first. This is so necessary that Solomon saith here, He (and so that seemingly-loving Shee) that spares the Rod, hates the Son; not that there is the affection of hatred in them, but there is the effect of it on the uncorrected Child. And while fondness works as ill an effect as the worst hatred would do, Is it not justly called hatred? What could Parents do worse, if they hated their Children never so much, than to bring them to the Gallows, and thither forbearing the Rod, and timely rebuking of their vitious disposition, brings them, there to make a Sermon (with a Rope about their neck) and that against their Parents, for suffering them to have [Page] their will so much in the beginning of their time, warning all other Parents to take heed of the like child-pleasing, and child-undoing course.

Which also should teach all Children to submit to correction; for if one should ask them, Whether would you have your Parents love you or hate you? what Child hath so little wit, but will answer, he would have their Love? he must not therefore refuse their Rod.

Prov. 17. 22.‘A merry Heart doth good like a Medicine; but a broken Spirit drieth the bones.’

Qu. WHat Helps are there for that Chearfulness that Solomon so much commendeth?

Ans. This may be answered

1. More generally.

2. More particularly.

First, More generally, with respect unto, and by the opening of this Text. As to which, it may be observed, that even [Page] an heart, naturally merry, and chearful by constitution and natural temper, Or outward satisfaction, 1 Kings 4. 20. is a good Medicine, Dr. Physicians, Whereas by Sorrow of Heart, Men are much broken, Prov. 15. 13.

Quiet, Dr. Dyet, Dr. Merryman, are all good and the last not the least help to Health.

But that merry Heart, which is the best Medicine, is that Heart which the Light of Gods Countenance rejoiceth, Psal. 4. 6, 7, 8. Nehem. 8. 10. and which ariseth from a good Conscience, 2 Cor. 1. 12.

This merry Heart makes us (like a Medicine) to be in better plight in the whole man as appeareth in the Countenance, (Isa. 2. 18.) which the Heart cheareth up, maketh chearful, and (as the Hebrew Expression is) Goodeneth Prov. 15. 13. Bonificat. [...]. Hereupon also, it makes us more able, vigorous and dexterous in all our actions, Nehem. 8. 10. whence we find in Scripture, that weak Isaac calls for savoury Meat Gen. 27. 4., (such as would refresh his Heart) that he might the better bless his Son. And Elisha calls for a Minstrel that his Heart being composed and quickened, he might be fitter to [Page] receive the Prophetical Inspirations, 2 Kings 3. 15. so that it concerns all Christians in point of Conscience to labour to be chearful.

1. In regard of God], because he loves a chearful Giver, requires joy in his service, Deut. 16. 14. Isa. 56. 7. and utterly dislikes tears on his Altar, Mal. 2. 13.

2. In regard of Men, because otherwise, they will be injurious and tedious to Society; for not only Princes love not to look upon Mourners (and therefore Mordecai must keep off, Esth. 1. 2. and Nehemiah is questioned, Nehem. 2. 2.) but even Parents themselves do not well endure puling and crying Children, but because they be so troublesome to every body they must be had out of the room.

That which is opposed to this merry and chearful heart, is a broken spirit, which is so far from doing good to the body like a Medicine, as that (like the worst Disease) it drieth the bones, it preys upon and consumes that natural and radical moisture whereby life is preserved. Albeit there be many ailings, yet while a man can say I am heart-whole, [Page] though we be sorry for his pain, yet we fear not his life; for, a sound Heart is the life of the Flesh, Prov. 14. 30. but when the Spirit is once broken, (and broken it is by the sorrow of the Heart, Prov. 15. 13.) then the bones will rot, and unless it can be healed, there's little hope of any long life, and no hope of health; for, a Spirit very sad, will eat no Bread, 1 Kings 21. 5. Or, if Bread and Sustenance be taken, yet the Body will not prove and thrive with it, 2 Sam. 13. 2, 4.

So much being spoken of the hurt of a broken spirit here, and the good of a broken spirit other-where, Psal. 51. 17. (though the Word in the Original be not the same) it giveth occasion of adjoining to this general explication, these two Rules.

1. Avoid Sadness], that is, all that sorrow (whatsoever it be) that is not according to God and his Word, 2 Cor. 7. 9. But as the former part of this Verse favours not sinful Mirth, because that ends in the most heart-breaking sorrow, Prov. 14. 13. as we see in Belshazar, Dan. 5. 4, 5. So the latter part saith nothing against godly Sorrow; nor is it to be spoken against.

[Page] 1. Because it is a Duty, (Joel 2. 12. Jam. 4. 9.) and God hath not appointed Duties to kill Men; therefore his Comforts are at hand to take away the extremity of the grief, 2 Sam. 12. 13. Joel 2. 13, 14. yet even this Sorrow also may be harmful by the excess of it; but so it is not a Duty, but the Device of Satan is to be looked upon in it, 2 Cor. 2. 7, 11.

2. Because godly Sorrow is a special means of getting that glad Heart spoken of in the former part of the Verse, inasmuch as it is followed, not only with pardon of sin, (2 Sam. 12. 13. Psal. 51. 17. and outward comfort, (Joel 2. 17, 18, 19.) causing joy, ver. 23. but also with conversion to God, amendment of life, and everlasting salvation, 2 Cor. 7. 10. so that such may rejoice that they were made sorry, ver. 9.

2. See to thy sadness], that it be upon just and considerable reason; Let an hundred hearts be broken for a going into Bathsheba, Psal. 51. Tit. v. 17. Let a Nehemiah look sad and spare not, for the dilapidations and desolations of the Church of God, and the broken Walls of Jerusalem, Nehem. 1. 3. & 2. 3. But, to [Page] break a mans heart for disasters, haply conceited, and in imagination only, or at least, of small consideration; as, because others esteem me not as I expect, content me not as I desire, because every thing frames not [point-vice] as I would have it; because others look not upon me as I would they should, or as they were wont to do, Gen. 31. 2. this, in the judgment of nature, is a folly and madness, and in the judgment of Scripture, murther; for such sorrow drieth the bones, as it is here, wasteth the marrow, and causeth death, 2 Cor. 7. 11. Look what Paul said to the Corinthians, If I make you sorry, Who shall make me glad? 2 Cor. 2. 2. that may be said in this case: If I break and bear down my spirit, What shall bear up me? for it is the spirit of a man that sustains his infirmity; but where the spirit that should bear up, comes to be born up it self as a broken thing, that wounded spirit, Who can bear? Prov. 18. 14.

Wise are they that so govern their joys and sorrow, as to be able to say [for their joy], It is meet we should make merry and be glad, Luke 15. 32. And [for their sorrow] as Nehemiah did [Page] (in the greatest presence, and with the greatest confidence), Why should not my countenance be sad? Nehem, 2. 3. there's all the reason in the world for it; And yet we must never sorrow as they that have no hope, 1 Thes. 4. 13. Ezra 10. 2.

This is the general Answer.

Secondly, Helps to Chearfulness will be better discerned and more affected by inquiring into sadness; And namely into the causes, effects, and cure thereof.

1. The Causes of Sadness are;

1. Natural], a black and melancholy constitution inclining to sadness upon every, yea, upon no occasion, unto which there is a great addition; and whereof there is a more dismal operation, by Satan that knows our tempers, and labours to make use of this humour for his own advantage, by sinking the spirits of such Persons, hindring their service, and tempting them by sadder thoughts to sadder and horrid acts.

2. Moral] arising from some cause that we think reasonable, whether outward or spiritual.

1. Outward] As an earnest and excessive [Page] longing after what we have a mind to, when it is not to be had, 1 Kings 21. 3, 4.—or Fears of wanting what we shall need; This divides, depresseth, teareth and tireth the heart with thoughts and cares and doubtings, Luke 12. 23, 25, 29. or of losing what we have, Gen. 32. 7, 8, & 42. 36, 38.—And generally, any afflicting thing that we do, or are like to undergo, Mark 4. 38, 39, 40. Isa. 37. 3.

3. Spiritual]; As the apprehension of our horrible sin, dangerous guilt, the Wrath of God, and those dreadful things that do accompany it, 2 Kings 22. 19. Nehem. 8. 9. Mat. 27. 3, 4. Acts 2. 37, & 16. 39. yea, or the hiding of Gods Face from those who have formerly enjoyed it; who know not how to want it, nor (now) how to have it, Psal. 30. 7. Job 34. 29.

2. The effects of sorrow & deep sadness.

1. The general Effect of it, is that it makes the heart to stoop, Prov. 12. 25. and (as it is here) to break.

2. The particular Evils that arise from it, are,

1. Spiritual; viz. the hindring and discomposing of the heart to and in all [Page] holy Duties and the exercises of Religion, Levit. 10. 19. as Hearing the Word, Exod. 6. 9.—Meditation] it's hard to heave up an heavy heart; sorrow clips the wings that it cannot mount up to Heaven-ward—So also, watching and praying, Luke 22. 45.—or thanksgiving, though there be never so great occasion of it, Nehem. 8. 9. Besides that the burden is so great, as that it presseth sinful nature to take unlawful courses to get it off, as it did Saul, on whom God laid a heavy burden, and he went to the Devil to obtain ease, 1 Sam. 28. 5, 7, 15. And this also hinders Men in their particular Calling (for the heavy-hearted are slack-handed); It makes them unfit to appear in, and very uncomfortable to humane society, as David's sorrow by reason of the death of Absalom did him, 2 Sam. 19. 1, 4, 5.

2. Outward: It drieth the bones; for even as in joy, the blood is dispers'd through all parts of the body, Prov. 15. 30. so in sorrow, the blood being recal'd by nature that looks most to the vitals, and most noble parts, the bones (wherein notwithstanding the strength of the body lies) are left without moisture, [Page] and marrow, and vigour, Prov. 3. 8. Besides, it is injurious to a Mans Name and State, as we see in Joabs too rough and rude, but not altogether unreasonable, speech to dejected David, 2 Sam. 29. 5, 6, 7. yea, sorrows pierce Men through, 1 Tim. 6. 10. cause death, Gen. 42. 38. and of all deaths, the most dismal, as we see in Achitophel and Judas that so made away themselves, unto which Satan hath oft tempted sad spirits not without some sad prevailings. Now

3. For the Cure of this Disease.

1. If it proceed from nature and constitution, natural and reasonable means are to be used, as Physick, full Imployment]; for when sad persons are solitary, and left to the workings of their own hearts, their thoughts, like circles after a stone is once thrown into the water, multiply, are widened and enlarged in their heart-straitning way—And to both the former may be added the variety of chearful company: I mean, with a calling, imployment and business among them; for idleness, vanity, luxury, are not a Medicine for Sorrow, but the matter of it; or if they be, they are like to prove at last a Medicine worse than the Disease.

[Page] 2. For moral Sadness, arising from saddening occasions and occurrences, Reason will be a remedy (as with David, 2 Sam. 19. 8.) against the excessive degrees of it, and continuance of it; as we see in the same David, 2 Sam. 12. 22. Hence Elkanah so reasoneth the case with Hannah, 1 Sam. 1. 8.

Reason and discretion will teach us not to be sad.

1. Out of humour, to be affectedly sowr.

2. Out of phansie and fear of this or that which now is not, and perhaps will never be.

3. Out of feebleness, faint-heartedness, for every trifling thing that should be leap'd over, and devoured, Prov. 24. 10.

4. Out of tenderness, delicacy, (Deut. 28. 56.) as if the wind must not blow upon us, but we must be exempted from the common troubles of mankind, and be like Adonijah, None must displease us (nothing must displease us) at any time, 1 Kings 16. In all this there's Will, self-will, Tit. 1. 7. [...]; But where's the Reason? Why do we not judg of our selves that which is right? Luke 12. 57.

[Page] 3. Religion is the most Soveraign Medicine for all manner of Sadness. As

1. Hearing the Word See Act. 2. 37, Sad: & Ver. 41, Glad.], Isa. 40. 1. & 50. 4. Hence Christ, seeing and fore-seeing his Disciples heaviness, preached so many heavenly Sermons upon the approach of his Passion, John 14. & 15. & 16.

2. Receiving the Sacrament], Baptism made glad the Eunuch, Acts 8. 37, 39. and breaking of Bread the first Christians, Acts 2. 42, 46.

3. Prayer, 1 Sam. 2. 18. Psalm 25. 17, 18.

But that which maketh all effectual, is the grace of Faith, Heb. 4. 2. John 14. 1. Rom. 15. 13. 1 Pet. 1. 8.

The former things mixed with Faith, help,

1. In outward Troubles]: As,

1. In all outward Wants], the believing that God is a Father, that He knows all our necessities, Luke 12. 30. and will supply them, Phil. 4. 19. 2 Sam. 12. 8.

2. In outward Losses and Abatements], the believing that God can give us much more, 2 Chron. 25. 9. or the same again, 1 Sam. 30. 19.

[Page] 3. In Danger of Life], the believing that God knows how to deliver, 2 Pet. 2. 9. and doth do it, 2 Chron. 18. 31.

More particularly, the believing,

1. That no Evil can come upon us but according to the will of a good God, 1 Pet. 4. 19. Acts 21. 14.

2. That we need such trials, 1 Pet. 1. 6.

3. That God will make all work for good, Rom. 8. 28.

4. That God will help us to bear all the evil till he bring the good, 1 Cor. 10. 13. Psal. 55. 22. Isa. 40. 27, 28, to the end. Isa. 41. 10.

3. In spiritual Troubles].

Herein Faith reviveth by looking upon,

1. The Name and Nature of God, which quickeneth Prayer for the Pardon of Sin, Exod 34. 6 7, 9.—Psal. 79. 9. & 25. 11.

2. The Covenant and Promises of God, Heb. 8. 12. 1 Sam. 30. 6. Jer. 50. 21. 1 John 1. 9. & 2. 1, 2.

3. The Experience of the Church and Children of God, (yea, of the greatest Sinners) whereby a Probatum is put upon this Medicine, Numb. 14. 19. [Page] [...] [Page] [...] [Page] 1 Sam. 12. 20. 2 Sam. 12. 13. Luke 7. 47. & 18. 14. Acts 2. 37, 39, 41.

These Comforts will be better communicated and improved, and this Faith much more fortified, by conversing with godly and chearful Company, Mal. 1. 13, 14, 15—16. For faint-hearted Persons make others faint-hearted, Deut. 20. 8. But faithful and lively Men put life into others, 2 Chron. 22. 7, 8. Ezr▪ 10. 2, 3, 4, 5. 2 Cor. 7. 5, 6, 7. Prov. 12. 25. & 15. 23. & 16. 24.

The Helps spoken of before against Sadness, are Helps also unto Chearfulness.

Especially, the Spiritual Helps, and the joy of the Lord, (Nehem. 8. 10.) wil [...] be our strength in all Conditions, and in all the Duties required of us, (2 Chron. 15. 7, 8, 12.) and the most effectual means to keep us from sinning, 1 Sam. 26. 9, 10, 11. And from fainting, Psal. 27. 13, 14. & 4. 6, 1, 2.

[Page]

Prov. 23. 1, 2, 3.‘When thou sittest to eat with a Ruler, consider diligently what is before thee; And put a Knife to thy Throat if thou be a Man given to thine Appetite: Be not desirous of his Dainties, for they are deceitful Meat.’

Qu. WHat Rules are there given by Solomon for Rulers and daintier Feasts, and to keep us from being under the power of lusts fortified by such Feasts?

Answ. Before this question be answered, it may be needful to answer another question, and that is, Why so glorious a King, and Pen-man of Scripture as Solomon was, should descend so low as to Table-talk (as it were) and restraining of appetite?

Now for satisfaction in this and the like Cases, It may be observed:

1. That Scripture-Writers have a special respect to mens Souls and Salvation, yea, to their outward good also; and [Page] in order thereunto, give Rules for their ordinary behaviour, that by pleasing their Senses they may not hurt their Souls, or Bodies, or Estates. Solomon is ever and anon looking into, and speaking of, disorderly Families, faults and feuds of near Relations, the sluggards Field; Sureties folly, the sin and mischief of Tale-bearers; of angry and contentious Persons, &c. And the truth is, the work of a Minister (unto whom Solomon, acting the part of a Prophet may be a Patern) I say, the work of a Minister lies much in this, to be a Guide and Monitor in reference to the ordinary carriages and miscarriages of those with whom he hath to do; who either will take no notice of, or find ways to shift from general instructions, and things spoken in the air. And we see he that was greater than Solomon, even our Lord Jesus Christ purposely applies himself to Table-discourse, Luke 14. 7, to v. 15.

2. Is it a small matter that People make their belly their God, when that ends in damnation? Psal. 3. 19.

3. Here's a higher business than ordinary; for Solomons scope seems to be to warn Men, not to affect advancement [Page] to the Courts of Princes; or if See for this Mercer, Jun. Lavat. in Loc. they be advanced (as Prov. 22. 29.) to look to themselves as those that be in a brittle and dangerous condition. More particularly, his intent may be, to move Men to consider seriously the common errour, and attractive to the Courts of Kings and Company of great Men; to wit, the promotions and pleasing provisions that are there; I shall have the honour to fit with Rulers, (Esther 5. 12.) I shall fare as they fare, and enjoy with credit all the contents of nature. Now it's a great folly to intrude into, or aspire unto the Court, and high Places upon these Considerations; not only in respect of Mens Souls (Psal. 141. 4.) but of their State, the standing is very uncertain, the Meat on the Table is deceitful; the Ruler, even when they sit at Table with him, draws out their dispositions, pries into their purposes, detects their insufficiencies, observes if they any way be like to thwart his Pleasure and Designs, and then he will deal with them thereafter. Hence many, that might have lived comfortably, plentifully, and honourably in their own Places and proper Seats, have ruined [Page] themselves by looking after things too high for them.

This may serve to shew there is nothing here unworthy the Wisdom of Solomon, or the Spirit of Wisdom by which he spake.

But what Solomon speaks of Rulers-Feasts (and afterwards of Misers-Feasts, v. 6.) hath matter of Caution in it in reference to Feasting (especially to greater and higher Feasts) in the generality, wherein our carnal lusts stir so strongly, that it is not easie to keep them within due bounds.

To come then to the Question propounded; There are two Rules laid▪ down here to prevent Excesses, viz. Consideration and Mortification.

1. Consideration], consider diligently For matters of content are matters o [...] consideration; yea, of so much the greater consideration because of the content. Hence when Jobs Children Feasted, the Father Sacrificed: If the Feast be greater the danger is greater, and so the consideration should be more diligent: Should a Man mind nothing at Feasts but Mirth & Meat? sure, a mans Bread there should be the Bread of carefulness, not as it is [Page] with covetous men out of worldliness, Psal. 127. 2. but (as it is with wary and godly men) out of watchfulness; for it is a Sin, and a Brand lying on sensual men, to feed without fear, Jude v. 12.

This consideration should be of what is before us, that so we may not give our selves liberty to take of every thing, but make our choice, and take that which is offered to us, or which is fit for us, in such a measure as is fit, with respect to Religion, which requires we should eat and drink to the glory of God, 1 Cor. 10. 81. and to the health of our bodies, not eating or drinking that which will distemper us; and to civility and modesty that we may not reach after any thing otherwise than becomes us, to please our palate; yea, to our credit and reputation, that we may not so enlarge our selves by too free a use of the Creatures, as to fall into babling, unwise discoveries of our selves, or any indecent carriage. Lastly, we should so look to that which is set before us, as to look to our selves, and see we do not so over-charge our hearts with many things, or with any thing, as to fall into security and a mindlesness of that last and great day, [Page] Luke 21. 34. Matth. 24. 48, 49.

2. The second Rule in sitting a [...] Feasts (especially greater Feasts) is t [...] study mortification; for that which i [...] within makes us err in that which i [...] without. This Mortification is to b [...] exercised in two Things, viz. in rulin [...] James 4. 1 our natural appetite, v. 2. and inord [...] nate desires, v. 3.

1. Our Appetite] else, a Rule [...] Feasts, and an unruly appetite both, wi [...] make bad work.

This is something strangely expresse [...] Put a Knife to thy Throat, if thou be Man (not only to whom an appetite given, but) given to appetite, as Psal. 5▪ 19. To put a Knife to the Throat, is [...] put a force upon a mans self to forbea [...] and not to devour greedily what his a [...] petite desires: It may be best express [...] (as I conceive) by our Saviours sayin [...] Pluck out thy right eye; cut off thy rig [...] hand, Mat. 5. 29, 30. Not only the Kin [...] dom of Heaven, but the Kingdom [...] Hell, and the work of Satan within (1 John 3. 8.) should suffer violenc [...] I say, within us; for Christ's meaning not that we should offer violence to a [...] natural part or member of our bodi [...] [Page] (that were murther, and against the sixth Commandment) but his purpose is to shew that that vitiousness and sinfulness should be removed, whereof the several parts of the Body are the Instruments. Be very choice of the natural eye, but pluck out the lustful eye; of the natural hand, but cut off the injurious or furious hand, (1 Sam. 24. 13.) so, preserve the throat; for that [via vitae] preserves thy life; but cut the throat of thy concupiscence and sensuality, cut the throat of the old man; Let nothing go down thy throat that conscience cannot, or should not concoct and digest: Suffer not thy throat to be an open Sepulcher, and like the Grave that is never fill'd, Prov. 30. 16. In sum, constrain thy self to continency, and impose upon thy self a moderation in the use of creature-comforts, namely, of Meats and Drinks, whereof we have two rare Examples.

1. Of David, that absolutely refused to drink the Waters of Bethlehem, which he so exceedingly desired, 2 Sam. 23. 16, 17.

2. Of Daniel, who would not let any portion of the Kings Meat or Wine [Page] go down his throat, as conceiving a defilement in it, Dan. 1. 8.

Mortification is seen in restraining,

2. Our inordinate Desires], Be n [...] desirous of his Dainties: Not but that a man may come to a Feast (where dainties are) if he be desired, but he mus [...] not come (I do not say absolutely, With but) out of a desire of Dainties, bu [...] upon a clear call, and for better ends and reasons; as Prov. 18. 24.

Unto this, the words following d [...] powerfully perswade; for they are a deceit [...] ful Meat. This may be understood of th [...] thing, that is, of dainty Meats and Drinks, whereby we are soon deceived and beguiled of our temperance, according to that other Proverb, chap. 20. 1. Wine is a mocker, strong Drink is raging; and whosoever is deceived thereby (as many are) is not wise: But it seems to be refer'd more properly to the Person, that is, to the Person inviting, and with whom the Guest sits; for it is not said, Be not desirous of Dainties, but of his Dainties. The like whereunto is spoken afterwards (v. 6, 7.) of the Niggards Feast; for there is a deceit also in his Meats, that is in Him, there being [Page] one thing in his mouth, and another thing in his mind; Experience shews that Feasts have been oft made Trains and Traps to draw and ensnare men in, Rom. 11. 9. When Absolom means to make an end of Amnon, he makes him a Feast, 2 Sam. 13. 27, 28.

It's no wonder if great Politicians speak lies at one Table, Dan. 11. 27. speak fair one to another when they be feasting together, the better to accomplish their mischievous Designs; yea, inferior Persons, Worldlings and Churles will sometimes invite others, and make them eat and drink to get a good Bargain, and make a prey of them; by which means a man that loves Dainties, and considers not that they are Baits, is caught before he is aware; and when he sees he is in the Snare, he's ready to vomit his sweet Morsels, and is deeply displeased with himself that when he thought he received a kindness, and many sweet words were exchang'd, even then he was doing himself a mischief. Yea, How many crafty Fellows, get simple men to the Ale-house and bestow drink on them, that they may the better cozen them, & when they be in their drink, get any thing of them?

[Page] Now all this ariseth from desire of Dainties, and taking pleasure in these ensnaring things. The Birds feeding from Bush to Bush, is harder than at a Pit-fall, but it is not so deceitful. If thy Provision at home or in a meaner place, be slenderer, yet Remember, it's safer.

Prov. 23. 4, 5.

Labour not to be Rich; cease from thy own Wisdom.

Ver. 5 Wilt thou set thine eyes upon that which is not? for Riches certainly make themselves wings, they flie away as an Eagle towards Heaven.

Qu. VVHat Counsel doth Solomon give for the Restraint of worldly Lusts?

Answ. His Counsel is sum'd up in this, Labour not to be Rich: But more particularly, there are in that which Solomon saith here, three Things held forth, viz.

1. An Errour.

[Page] 2. The Root of that Errour.

3. The Remedy and Way to get out of it.

First, An Errour, to wit, labouring to be Rich], wherein it is supposed that seeking of riches is laborious; worldliness is cumbersom: Men say, Religion is a hard Trade, and though they drudg all the week, yet that which troubles them, is the Lords day labour; Yea, to tie and confine a mans self to a conversing with God in religious Exercises all that day, is (with some) to use himself worse than he would use his Horse; which is not only a childish thing, (for just so Children are aggriev'd that they are kept to School, they had rather go to plow) but an injurious slander put upon Religion: for, Is not Christs yoke easie, and his burthen light? Are not all the paths of Wisdom, paths of pleasantness? Prov. 3. 17. Mammon is the hard Master not Christ, and the [improbus labor] importunate labour, and most burthensome; yea, and most dangerous drudgery is in the inordinate pursuit of these earthly things, Eccles. 5. 17.

[Page] I say, such a labouring as this, is supposed; But that which these words evidently import and mind us of, is, that there is an errour in this; for Solomon saith, Labour not, and so doth Christ, John 6. 27. Not but that a man may labour in his Calling to encrease his State: But here are two Things,

1. The Action, Labour.

2. The End, to be Rich: Now, there's an Errour in both these.

1. In the Labour when it is excessive; that is, when there is,

1. Such a labour of the heart, as that the whole stream of a mans affections runs world-ward, and that so violently as that he will have no Nay; he will be rich, 1 Tim. 6. 9. or else he will be sick and die, 1 Kings 21. 4. 1 Sam. 25. 37.

2. Such a labour of the head, as that a man is ever plotting and plodding about the world, Psal. 49. 11. Luke 12. 17, 22. even when he should hear a Sermon, Luk. 14. 18. yea, when he doth hear it, Ezek. 33. 31. Luke 12. 13, 15.

3. And such a labour of the hand and body, as that a man can neither eat his meat nor sleep with quietness, Eccles. 4. 8. & 5. 12, 17.—Psal. 127. 2.

[Page] 2. In regard of the End] when a man makes it his ultimate end, and chief aim to be rich, This cannot be good; for Wisdom must be the principal thing, Prov. 4. 7. And our labour should be,

1. In obedience to Wisdom requiring us to be diligent in our Calling, Prov. 27. 23.

2. For the assisting and adorning of Wisdom; because Wisdom is good (that is, shews it self to be good) with an inheritance, Eccles. 7. 11. & 9. 16. for thereby a Man is enabled to put forth his Wisdom in the doing of good, as David and Solomon did in preparing for, and building the Temple, 1 Chron. 29. 2, 3. & 28. 20, 21.

Secondly, Here is laid down the root of this Errour], to wit, an Errour in judgment, which is this, that the Wealthiest man is the happiest man; and therefore he is the wisest man that bestows his labour, so as to get the best outward estate about him; And so indeed, worldly men judg, (Psal. 10. 3. & 49. 18.) though God say, Thou fool, Luke 12. 20. and both Scripture and Reason refute that Errour.

For, 1. The Wealth of the world helps not to peace, but pierceth, Job 20. 22. Mat. 27. 3. 1 Tim. 6. 10.

[Page] Nor 2. To life, but drowneth Men in perdition and destruction, Luke 12. 15. 1 Tim. 6. 9. This errour in judgment Moses was most clear from, and carried himself accordingly, Heb. 11. 25, 26. and all Men should cease from; Cease from thine own Wisdom; It's a wisdom of our own, descends not from above, but is earthly, Jam. 3. 16. Gods Wisdom says, This their way is their folly, Psal. 49. 13. And what's our wisdom to Gods? when every one is bruitish in his own knowledg, Jer. 10. 14.

Thirdly, There is added, v. 5. the remedy of this Errour, which is to understand well, and consider of the Vanity of Riches, viz.

1. The Vanity and littleness of them They are not. There's no such Excellency Carthwr. in them, they are the least things Luke 16. 10. Nay, there is (as it were) no entity in them; they are in a day o [...] extremity like Job's Friends, then they are Nothing, Job 6. 21, clear contrary to the judgment of the world, that says [...] rich Man is a substantial Man, as if other Men were but Accidents; when it is not the Rich but the Righteous that is more excellent than his Neighbour [Page] Prov. 12. 26. and the holy Seed (whether rich or poor) is the substance, and subsistence both of the Church and the World, Isa. 6. 13. Mat. 24. 22. O why wilt thou set thine eyes, or let thine eyes flie (as it is in the Original,) upon this Nothing? And it's rightly said thine eyes; for the World is mostly in a worldlings eye, and all the good he hath from his Goods, is the beholding of them with his eyes, Eccles. 5. 11. either his eye is after the World that he may have it, or on the World when he hath it; he loves to contemplate it, and rowl his eye upon it; and that's his Reward.

2. The Vanity and Instability of them]; for Riches certainly (if the true God may be believed) make themselves wings; which is true two ways:

1. Because they be things of themselves, corruptible by rust, moth, &c. Mat. 6. 19.

2. Because they be things corrupting with pride and working to oppression, Psal. 73. 6, 8. Obad. v. 3. and so they may be said to enforce God to take them away. Experience hath still confirm'd the uncertainty and volubility of these [Page] earthly Riches, especially ill-gotten, a [...] they use to be when the eye flies very swiftly after them, Prov. 28. 20. The Father oppresseth, deceiveth, encroacheth, and so leaves a great State to the Son; so the Eagle is a great Bird, but hat [...] wings, such are Riches ill-gotten: The Father, by his unjust courses help'd them to wings, and then, the dissolute So [...] lets them flie (as an Hawk) and make [...] himself merry with the Flight: Bu [...] they flie also as. an Eagle, high, and cannot be taken; swiftly, and cannot be over-taken, and that towards Heaven for God takes them away: Hell gather [...] them, and Heaven scatters them. Bu [...] howsoever gotten, ill, or well, they ar [...] but earthly Treasures, Mat. 6. 19. an [...] so, subject to many casualties and way (like wings) of divers sorts that ma [...] carry them away from us. Now wha [...] wise Man (that hath eyes in his head would let his Heart lie, and let his Eye [...] flie upon such flying things?

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Prov. 25. 8, 9, 10.

Ver. 8 Go not forth hastily to strive, lest thou know not what to do in the end thereof when thy Neighbour hath put thee to shame.

Ver. 9 Debate thy cause with thy Neighbour thy self, and discover not a secret to another.

Ver. 10 Lest he that heareth it put thee to shame, and thine infamy turn not away.

Qu. WHat's Solomon's Advice concerning the Vice of Strife and Contention?

Answ. Solomon here adviseth two Things.

1. Not to be hasty in striving.

2. To be careful of debating as a special Remedy against that striving.

First, Not to be hasty in striving]; Go not forth hastily to strive] as Men that have a mind to it, who hasten to what they long after. They that haste most [Page] use to do worst and speed worst; for in all things agreeable to corrupt nature, nature speaks first and worst: And though right Reason, and especially sanctified Reason and Grace, may afterward speak better things; yet a former ingagement is a great detainment from obeying later and better thoughts; for such is the pride of sinful Man, that he will rather adventure upon the danger of prosecuting a worse way, than incur the dishonour of changing, though it be for a better; when he hath once gone forth hastily, he's very loth to make a a retreat, though back again be the better way.

For help in this Case; a Man that is about to go out in a striving way, shall do well to entertain a four-fold Consideration.

1. In point of Justice, whether the Cause be right, else that general Rule, Mat. 7. 12, forbids contending for Victory in it.

2. In point of Religion, whether it be of moment, else there should be rather a taking of Wrong than a raising of trouble about a trifle, 1 Cor. 6. 7.

Yea, and in point of Reason this is to [Page] be considered also, that more may be spent in time and charge than the matter is worth.

3. In point of Charity, whether an offer of peace and friendly agreement have been made, Heb. 12. 14. Deut. 20. 10. for it is not meet to deal as delighting in War, Psal. 68. 30.

4. In point of Providence, whether there be a probability of prevailing, (the cause being good, and a good cause being like to find favour) else better forbear, and (foreseeing an ill Success) prevent Strife by patience, than end it with shame. Know well what thou do'st at first, lest (as Solomon here saith) thou know not what to do at last.

Secondly, Solomon adviseth to debate the cause, where three Things are intimated:

1. That it's good to end Differences.

2. By what Course.

3. With what Caution.

1. It's good to end things privately]. If there be a Strife, yet Go not forth, Go not far, not to the Court, to the Bench; rather Go in, than go forth, that is into thy Neighbours house, or into a Neighbours house; that's likest to put an end [Page] to Strife, and prevent that expence of time and money, yea, of love and charity also which every Law-suit carries with it; yea, more evil than men given to strife are aware of: For Law-ing is like Building, that will cost twice so much as a man thinks of before-hand.

2. The course is Debating; That's the best Composer of Controversies; for, They commonly arise (at least, rise to get higher) not so much out of a desire to try what's right and obtain what's just (in which debating and the opening of all things as indeed they are, is very helpful); As from,

1. Misprision; Now a patient and unpartial debate, discovers and removes all mistakes.

Or, 2. From Passion; and Debating (especially neighbourly and with offended neighbours themselves) calls up Reason to judg of the Controversie and cries down Passion.

3. The Caution is, Debate with him himself; without necessity, Go not further, Mat. 18. 15. For Contention gone forth, is like water broken out, Prov. 17. 14. the further it runs, the deeper and fiercer it is to go further from an end; [Page] peace is soonest made when fewest meddle, Fermin.

But in special, the warning is, Discover not a secret to another, Prov. 17. 9. If haply (thy Neighbour and thou not agreeing between your selves) the matter be propounded to another that will be indifferent to both, then keep close to the matter, if any thing (not honourable to thy Neighbour) hath pass'd secretly between thee and him when you stood upon good terms; or if there have been some worse and more passionate passages in the heat of Contention, which touch not the cause, and no man knows but thou and he, discover not any such secrets (that are besides the business) to a third person, to ingratiate thy self and cause, to make him the more on thy side, by making thy Neighbour vile; for such blabbing, such unfaithfulness, enmity, and inhumanity, will put (not thy Neighbour, but) thee to shame before a good-natur'd Person (whether an Arbitrator or an Auditor only); And whereas by such an one, thy Neighbour's infirmity will be buried and kept secret, he will blame and shame thee for want of secrecy; and that infamy [Page] of thine for such malice and treachery, shall not turn away.

O How many when they be at a Debate, that should and might reconcile them (being drunk with anger and spleen) vomit up all, discover all nakedness, striving so far to shame every Man his Adversary, as that they shame themselves eternally!

Prov. 28. 14.‘Happy is the Man that feareth alway.’

Qu. VVHat is there in Fear that a Man for that should be counted Happy?

Answ. Fear is of divers Sorts, viz.

1. Natural], arising from the Principles of created (not corrupted) nature; and therefore, not bad nor good, morally; as to fear Fire, Water, a Drawn-Sword: This is in Beasts (uncapable of Reason, and therefore of sin) as well as Men; in good Men as well as in bad; yea, in Christ himself, Heb. 5. 7. [Page] who feared that which (looking to humane infirmity) might have over-whelmed him for ever; therefore fearing, he prayed, O let this Cup pass, or let it not prevail to swallow me up. Others, out of this fear, avoid the evil feared, by discretion; God's Children, by Religion; others, when they cannot by prudence prevent and avoid such evil, seek by fortitude to bear them; but Gods Children strive by grace and heavenly consolation to prevent or to endure them, Rev. 2. 10. as David (we may say, as Christ) who, fearing sets the Lord before him, and so concludes, that because He is at his right hand, he shall not be overwhelmed, but raised, Psal. 16. 8, 9, 10, &c. & Psal. 56. 3.

2. Corrupt or Criminal], or penal; for Fear inordinate is,

1. A Sin], because it is accompanied with distrust of Gods goodness, despair of his mercy, and makes Men to flie from him as an Enemy, Gen. 3. 10. Isa. 2. 10. yea, to fight against him, 1 Sam. 4. 7, 9.

2. A Punishment], and a miserable one too, Deut. 28. 65, 66, 67. Isa. 33. 14. Jer. 20. 3. a punishment fit for Devils, [Page] who believe and tremble, and like to Hell; for Fear hath torment, from which Gods Children are delivered in part here, and shall be perfectly hereafter, Psal. 112. 7. Prov. 28. 1. Jer. 17. 18. Heb. 2. 15.

3. Spiritual], because wrought by the Spirit, which is the Spirit of the Fear of the Lord, Isa. 11. 2. Or Filial (because in the Sons of God, in them only, and well-becoming them) whereby the Children of God, considering Gods Majesty, Mercy, Justice, &c. and their own sin and unworshiness, fear before him, Mal. 2. 5. This Fear hath a Threefold Object, viz.

1. God] to be feared.

1. As the great King, for his incomparable excellency and eminency, Jer. 10. 7, 8, &c. Dan. 5. 19. Rev. 1. 17.

2. As a Father, for his Mercy and Goodness, Mal. 1. 6. Psal. 130. 4. Hos. 3. 5. and therefore to be obeyed, 1 Pet. 1. 14.

3. As a Judg that will and must meet with Rebels; and therefore is not to be provoked; See 1 Pet. 1. 17. 2 Cor. 5. 10, 11.

2. Sin] that it may not be committed; [Page] See Gen. 20. 11. Numb. 12. 8. Esth. 7. 5. yea, that Duty may not be un-performed, nor ill performed, but sin of omission avoided, Exod. 5. 3. Mal. 1. 14. Hence it followeth, that since I am to be afraid of Sin, I must be afraid of my Self in whom there is such a root of corruption, Deut. 11. 16. Luke 21. 34. Deut. 29. 18. and of Satan, the Prince, (Ephes. 2. 2.) and of wicked men, the Instruments of tentation, 1 Cor. 10. 12. Prov. 5. 8.

3. The punishment of Sin] to be feared so, that it may not be procured, as Job did, Job 31. 3, 23.

Now, It's true, that wicked men Fear, but it is out of an evil conscience, not fearing so as to prevent the evil feared (there was never any in Hell that so feared it as to use all means to prevent coming to it) but so, as that the thing they fear comes upon them, for want of taking a due course to free themselves from it, as the Thief fears the Halter, and yet procures it; but Gods Children fear to bring by their Sin sad things on themselves; and therefore so fear in the time of their prosperity as to prevent adversity; as Exod. 9. 20.

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Quest. But how is it possible that Fear should have such an hand in Man's Happiness?

Answ. Because though Fear be found in all as the same created affection, yet it is not of the same effect; Fear in the godly is a defence from evil, Prov. 14. 16. & 16. 8. in the wicked, it is a taste of Hell; it betrays, or at least over-looks the succours that reason affords, much more the helps that grace offers; and sometimes, instead of laying hold on the Promises, lays hold on an Halter (as Judas) or invites another to take away their life. Yea, Saul takes a Sword and falls upon it himself for fear lest the uncircumcised Philistims should come and thrust him through, 1 Sam. 31. 4.

An holy Fear is of another nature, and hath these Commodities and Happinesses in it.

1. It is a good Counseller]; Fear occasioneth counsel, and counsel safety, Prov. 3. 7. Holy Fear saith, How shall I with my ten thousand look the Lord in the face that comes against me with [Page] his twenty thousand? Hereupon he that feareth God, having (by the help of his fear) thus consulted, seeketh peace by Jesus Christ; So Jehosaphat's fear suggested a wise course for his welfare here, 2 Chron. 20. 3.

2. It is a good Watch]. As a fearful Dog is against Thieves. It's the fearful, See Prov. 3. 29. that is the most careful Servant night and day: Fear gives warning, and so we betake our selves to our Hold, Gen. 32. 9, 10. Psal. 40. 3.

3. It's a good fortifier]. It makes Gods Children do as they that confine on the Sea, or on an Enemy's-Country, where the greatest fortifications are, and every thing looked to whereat an Entry might be made; so Men fearing God look to every thing, as the mouth, Psal. 39. 1. the eye, Job 31. 1. the hand, 1 Sam. 24. 13. even as Noah feared and made an Ark, Heb. 11. 7.

4. It's a good Monitor] or Master of Ceremonies, minding us of our duty and distance: As it is said, serve the Lord without fear, that is, distrustful fear, (if you have that you be too far off); so it is said also, Serve the Lord with fear, Psal. 2. 11. for we must not be too bold, Psal. 89. 7.

[Page] Fear therefore must be still with us; we must be in it all the day, Prov. 23. 17. and yet Faith and Fear are, and ought to be joined together, that as we ought not to be too bold, so we may not be base, Psal. 56. 3. & 147. 11.

5. It's a Life▪ prolonger], and that with peace and happiness, Prov. 19. 23. & 22. 4. Eccles. 8. 12, 13.

Prov. 28. 14. Latter part.‘—But he that hardeneth his heart shall fall into mischief.’

Qu. WHat hardness of heart is that whereby a Man falls into mischief?

Answ. In general: All that wilful hardening of a Mans heart which is against the fear of God mentioned in the former part of the Verse, upon the want whereof all sin and judgment is bottomed, Mal. 1. 5. For as the fear of God is the beginning of wisdom and welfare; so a fearless and daring heart is the beginning [Page] of all folly and misery, Prov. 14. 16.

Particularly, There is a mischievous hardness of heart:

1. Against the Commandment of God, which every wise man fears, Prov. 13. 13. and they that are appointed to mischief and destruction despise, Jer. 44. 16, 17.

2. Against the reproofs, admonitions and warnings of the Word: By this it appeared that God was determined to destroy Amaziah, 2 Chron. 25. 16. See for this, 2 Chron. 36. 12, 14, 15, 16, 17. Isa. 48. 4. Jer. 44. 4, 5, 10. Ezek. 3. 7. Zech. 7. 11, 12, 13. In special, Prov. 29. 1.

3. Against the threatnings of God, and those judgments that wise Men see are coming on apace, Nehem. 9. 29, 30. Isa. 5. 19. Jer. 5. 12. Prov. 22. 3.

4. Against the judgments of God already executed, Jer. 5. 3. Zeph. 3. 7. Amos 4. 6, 8, 9, 10, 11, 12.

5. Against the mercies, merciful offers, promises and providences of God, Isa. 7. 11, 12, 13, 17. Amos 2. 9, 14. Rom. 2. 4, 5.

6. Against the gracious Works of [Page] God: O how grievous was their hardness of heart that could not abide that Christ (of whose power and doing good every where, they were convinced) should speak a word to restore a withered hand on the Sabbath day, when themselves would not lose or be losers in, an Ox or an Ass for want of looking on them on that day! Mark 3. 5. with Mat. 12. 11, 12, 13.

7. Against the holy ways of God, Mal. 3. 13, &c.

But yet this hardness of heart may further and more distinctly be known by the words used to express it:

Namely, It is expressed,

1. By a word signifying hardness arising from driness [...]. Rom. 2. 5.; So, a Person hard-hearted is one that wants the moisture of grace, whereby he receives heavenly things as a stone, which is wet for present, but dry presently, having not (as the Earth hath) any moisture in it self.

2. By a Word signifying that which is hard by Custom [...]. Eph. 4. 18., through callosity, brawniness and often beating upon it, as the High-way by often treading on it. And (indeed) the hard heart is the Devils [Page] Causey-way, and Sin is the Devils Foot whereby he treads on it, and makes it hard, Heb. 3. 13. Jer. 13. 23. And whereby it is fitted for the Wrath of God, which (like the thunder-bolt) spares that which is soft, and rends that which is hard, 2 Kings 17. 19.

Now, that it may appear that every Man falls thus into mischief by his own fault, it is said, He that hardeneth his heart]; For whose heart is hardened, it is his own fault: It's thy hardness, Rom. 2. 5. It's of mens own making; for it is said, They made their hearts as an Adamant-stone, Zech. 7. 12.

For though God be said to harden, yet he hardens not properly, positively, efficiently, causally; (that's the cause which produceth the effect out of its proper virtue); Let no man say when he is hardened, I am hardened of God, (as Jam. 1. 13.) for He infuseth not hardness, He makes not that heart hard that was soft before, but leaves men in and to their own hearts; the consequent whereof because it is hardness, therefore God is said to harden. Thus he may be said to harden, though not efficiently; yet consequentially by dereliction, and [Page] with-holding that softening grace which He is not bound to give; yea, judicially He hardens by Tradition, giving up by his just judgment, hard-hearted, impenitent and obstinate men to the power o [...] Satan, that by him they may be hardened 2 Thes. 2. 10, 11, 12.

Thus for Wicked Men.

God is said also to harden his Children, Isa. 63. 17. but that is only because for a time, he giveth not out unto them that accustomed influence of his grace which they have formerly felt and so they be like the Earth which though there be moisture in it, yet, i [...] for a longer time it want the dew o [...] Heaven, it grows dry and hard. This is not a wilful hardening in them, but [...] woful hardening to them; whereof therefore they complain to God, yea and both humbly and faithfully plead and expostulate with him, in regard of the promise of a soft heart they have from him, Deut. 30. 6. Ezek. 36. 26.

Notwithstanding which, God sometimes leaves them dry and hard; Namely, for two Reasons.

1. For some fore-going Sin]. David [Page] was so hard of heart, that he apprehended not what Nathan intended till he said, Thou art the Man, 2 Sam. 12. 7. This came of his Adultery, Murder, Dissimulation.

2. For a trial and discovery of Humane Infirmity] when a man thinks highly of himself, or the Church of him, as in the Case of Hezekiah, 2 Chron. 32. 31.

O let us take heed of the deceitfulness of Sin, (Heb. 3. 13.) of going a little, and a little further; That hardens. A wise man says not, I never eat Flints or Mil-stones, therefore I shall never have The Stone; but purgeth humours and crudities from the Stomack, because they (being impacted) will breed the Stone; so a wise Christian is wary and provident to prevent and remove every corrupt thing, which by pleasing and polluting the heart for the present, hath a tendency in it, to the hardening of it.

But the Man here spoken of, that is devoid of the Fear of God, is careless, m [...]dless of the misery and mischief of an hard heart; and therefore walks in those ways merrily, that makes his heart [Page] like the High-way; yea, rather than fail, he will make that Mercy of God that should lead him to repentance, Rom. 2. 5. an help to his hardening; for he says God likes my courses well enough (when he prospers) Psal. 50. 21. And (however) thinks with himself, God will be merciful at last (albeit God profess he will not, Deut. 29. 19, 20.) yea, though Mercy and hardness of Heart be opposed the one to the other; God is said, Rom. 9. 18. to have mercy on whom he will, and whom he will he hardens; that is, taketh not away that hardness of heart which they have of themselves, but giveth them up to it; so that, if hardening, no Mercy; What then? Why, Wrath by heap, if that hardness of heart be continued in, and instead of Mercy, everlasting Mischief, Rom. 2. 4, 5, 6.

Scripture-Questions out of Ecclesiastes.

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Eccles. 1. 2.‘Vanity of Vanities (saith the Preacher) Vanity of Vanities, all is Vanity.’

Qu. WHat doth this whole Book hold forth to us concerning this Vanity?

Answ. It setteth forth this, that all is Vanity, save only the Fear of God and keeping his Commandments. In sum, Out of God, all things are Vanity.

Now there is a Vanity of Sin, for Sin, and by Sin.

First, Of Sin]; for Sin it self is Vanity, as Idolatry, Oppression, and an evil and unjustifiable course of life. See Jer. 14. 22. Rom. 1. 21, 22, 23. Psal. [Page] 62. 10. Prov. 13. 11. Isa. 5. 18.

1. Sin is Vanity in three Respects.

1. Because in its Nature, it is a Nothing, a Privation ( [...]) a defect, no positive thing, no substance; for God made Substances, and all he made was good; but Sin is (figmentum Cordis nostri, Gen. 6. 5.) an imagination and device of our own, Eccles. 7. 29.

2. Because it deceives the Sinners expectation, giving him, instead of satisfaction looked for, (2 Sam. 13. 15, 29.) bitterness, either in repentance, or in damnation, Prov. 11. 4. Jer. 2. 19. Rom. 6. 21.

3. Because it makes the Sinner himself become vain or a Vanity. If Idols be Vanity, the Idolatry is so too; for He is like them, Psal. 115. 8. And therefore Man is mortal and vanisheth away, because he is sinful; yea, Man in his best estate, since Sin came into the world, is altogether Vanity, Psal. 39. 5. What a poor vain thing is the Prince of Devils by reason of Sin? Beel-zebub the god of Flies, the great Humble-Bee, and all other Devils under him, little Bees or Flies.

[Page] Secondly, For Sin], This Vanity is found in the Creatures that be not sinful, they being appointed for Mans content, profit, honour, but are abused by sinful men to covetousness, intemperance, vain-glory—and so become Vanity.

This Vanity of the Creatures appears in Four Things:

1. IN that the Curse of God is on them; I went by and cursed his habitation (saith Job), to wit, for the dwellers sake; so the Earth is cursed for Mans sake: yea, the Air is poisoned by the Constellations of Heaven, and the Stars in their courses fight against Sisera, Judges 5. 20. A Curse is on the Heavens in a sort for Mans Sin.

2. IN that they be in Bondage, Rom. 8. 20, 21. and in a groaning condition, v. 22. for as it is a great trouble to loyal Subjects to be inforced to serve Rebels and Enemies to their Sovereign; so it is to the Creatures to feed and cloth and cherish wicked Men; yea, not only serving Man a Sinner, but Man in sinning, Numb. 22. 30. 32. Things made for natural necessities, are abused to carnal excesses; from this they desire to be free.

[Page] 3. IN that they fail Men in their ends, not for which God hath appointed them, but which they (without God) set to them. They look they should secure them in the day of trouble, Prov. 18. 11. but that they shall not, Prov. 11. 4. and for full satisfaction from them, whereas the Creatures should not have satisfied Adam in innocency, Man being a Creature not satisfiable with any thing but that which is heavenly, and he being to be translated for his satisfaction.

4. IN that they tend to dissolution:

For 1. They perish in the using, Colos. 2. 22. eat meat and it's gone, no more meat can be made of that which is eaten, Ground arable wears in the using.

2. At length they come to utter consumption, 1 Cor. 6. 13. 2 Pet. 3. 12. Things must go at the Kings price; Put the Kings price on these things, weigh them in the ballance of the Sanctuary, and then call them Vanity, as the Preacher here doth.

Obj. Preachers say so, but Do wise Men think so?

[Page] Answ. Solomon was not only a Preacher, but a King in Jerusalem, ver. 1. yea, the wisest King that ever was, 1 Kings 3. 12. yet he says so, ver. 2. Redeem thy self from Vanity by doing the will of God, 1 John 2. 17. and the Creatures by imploying them to good and holy uses, Luke 16. 9.

But (instead of this) there is Vanity.

Thirdly, By Sin], that is, unwise man adds to the Creatures Vanity, and moreover, to his own vexation, by his continual miscarriages about the Creatures:

Namely, 1. IN excessive toiling and moiling about them (as many have done about the Philosophers Stone, that turns (as they say) all to Gold) to get that supposed good and happiness which it is not in them to give, And is not that a Vanity to labour extreamly to get that which can never can be had?

2. IN being over-solicitous for keeping that, the loss whereof cannot make them miserable, nor the holding of it, happy; Is not this a vexing Vanity?

3. IN regard of the use of the Creature, either in excess by voluptuousness, [Page] or in defect, by miserableness; And is not this a monstrous Vanity?

4. IN regard of mens own End; for after all the imployment of Wit, strength, state and time, about these earthly things, there is [then, that is, at death] no difference (in regard of these externals) between Wise Men and Fools, between Rich Men and Beggars; yea, between Men and Beasts, Job 13. 28.

5. IN regard of the leaving of all after their end; for Who shall bring a Man to see what shall be after him? Eccles. 3. 22. He that hath heapt up never so much, knows not to whom he shall leave it, whether to a Friend and Relation, or to a Stranger; whether to a Wise Man or a Fool: To be sure, the hard labour is his, but what he hath got by it, may fall into the hands of a Drone or dissolute Spend-thrift. Now for a Man to labour excessively to maintain anothers idleness, and to pinch himself sordidly to maintain anothers prodigality, hath much of Sin in it, and of Vanity by Sin.

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Eccles. 7. 10.‘Say not thou, What is the cause that the former days were little better than these? for thou dost not enquire wisely concerning this.’

Qu. DOth Solomon absolutely bind us out from saying, the former days are better than these, or from questioning the present times?

Answ. 1. He saith, and the Spirit of God saith, Say not], say not thou, What is the cause? for it is the manner of impatience to be asking Questions *Job 3. 11, 12. Gen. 43. 6. Jer. in loc., as if no good answer could be given; but the answer of the Preacher is to forbid them to ask, because it is but a foolish Question.

For 2. He saith, that they that say so make not a wise enquiry concerning this.

But for further instruction and satisfaction, the Question may be answered Negatively and Affirmatively.

[Page] First, Negatively, in two Things:

1. Solomon's meaning is not that some times are not worse than others; for Christs own words (if we speak of affliction) shew the contrary, telling us of such tribulation as was not from the beginning of the world to that time, no nor ever shall be, Mat. 24. 21. And (if we speak of Sin) the description of the last times by the Apostle, shews the contrary, 2 Tim. 3. 1, 2, 3, 4, 5.

2. Nor is it his meaning, that if the Times be corrupt, they should not be disliked, and the iniquity thereof reproved and cried out against, or the calamity thereof bewailed; for that's a Duty, Isa. 58. 1. Ezek. 9. 4. Jer. 13. 17.

Secondly, Positively, in divers Particulars.

1. A Man must not complain of the Times, as looking for a felicity in this world, and to enjoy such Times as will have nothing in them to complain of.

2. None should quarrel with the present Times out of vain respects, out of [Page] an humour of worldliness and discontentedness, when the Times they complain of are in truth better than the Times they commend, and the Time they commend worse than the time they condemn. Thus, the Scribes and Pharisees made as if their Fathers days and doings were worse than theirs, Mat. 23. 30. when their Fathers kill'd the Servants of God only, but in their time, the Son of God was slain, and by their hands. And so some old ignorant creatures have us'd to proclaim the Times of Popery here in England better than the latter Times of the Gospel, because then all things were cheap; when the cause of their saying so, is the regarding of their Purse or Paunch more than their Souls.

3. Neither should any question the times so as therein to question the wisdom and righteousness of Gods Government, by whose Providence it is that some Times are better and some worse, Psal. 31. 15. Amos 3. 6. See Mal. 2. 17. & 3. 13, 14. Job 1. 22. & 24. 1. & 34. 29.

4. Neither shouldst thou, if the Times be sadder, and the days wherein thou livest be gloomy days, torment [Page] thy self with excessive grief, or pine away with sorrow, Josh. 7. 7, 10. Acts 27. 22. Ask not only the Times, Why are you so heavy? But thy Self, Why am I so heavy? Psal. 42. 11.

5. Leave not thy Station, 1 Cor. 7. 24. Nehem. 6. 11. Amos 7. 14, 15. neglect not thy Calling out of a despairing mind, but go on in thy way, and wait upon God in thy place in an evil world; use piety, study repentance, Zeph. 2. 3. Get away every Achan, Josh. 7. 11. yea, use prudence; Be silent, Take heed what thou sayst, and to whom, Amos 5. 13. and to whom thou committest thy self, John 2. 24. Acts 9. 26. but yet Take heed of leaving the work committed to thee to do, Mark 13. 34, 35. Acts 5. 25, 28, 29, 42. And if there should be any withdrawing for a time upon some special occasion, be able to say as David; Is there not a Cause? 1 Sam. 17. 29. Take heed of questioning the Times so as that God should question thee (though thou be hardly dealt with) for a Run-away. Remember the Angels questioning of Hagar flying from her Mistress, Gen. 16. 8, 9, with v. 6.

6. Do not so examine, pry into, and [Page] pore upon the evils of the Times as to forget the good of the Times. These last Times are the best that ever were in regard of Gospel-manifestations, Mat. 13. 16, 17. and yet they are the worst, to wit, in regard of the rage of Satan and wicked men, Rev. 2. 10. Rev. 12. 12. John 16. 2.

7. When Times be at the worst, if thou question the Cause, do not question it with indignation (as if the world were ungoverned, or thy mind were to put in Interrogatories against the great Governour thereof, Job 3▪ 4. 7, 8.) but do it for information, and then, if thou enquire wisely, thou wilt find the cause of worse Times to be the sins of the Times, Jer. 30. 14, 15. Mic. 3. 5. Turn therefore thy questionings and quarellings with the Times unto an examining of, (this is a wise enquiry, Mica 6. 9, 10, &c.) a mourning for, and a reforming of, (as far as thy power reacheth) those evils of sin that cause the Times to be so evil, Deut. 31. 29.

8. Do not so complain of bad Times as to lay aside all hopes of better, Jer. 30. 7, 17. Jer. 33. 23. Psal. 42. 11. Still hope in God, Ezra 10. 2.

[Page] 9. If there never come good Times in thy time, instead of froward Queries about, make a good use of, exercise suffering graces in, learn some good Lessons from those evil and castigatory Times (Mica. 6. 9.) into which it hath pleased God to cast thee; Ephes. 5. 16. Thou oughtest always so to live (saith Hierom in loc.) as that the present days may be better to thee than the days that are past▪ Psal. 119. 71. Hereupon, unto thy Question, What is the cause why the former days are better than these? This Answer may be return'd, That thy way [...] may be better than if the days had been better.

Nec vetus saeculum praesenti praeferas, quia unus utrius (que) Conditor est Deus, Vi [...] tutes bonos dies viventi faciunt, viti [...] malos. Hieron. in loc.

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Eccles. 7. 16, 17.

Ver. 16 Be not righteous overmuch, neither make thy self overwise; Why shouldest thou destroy thy self?

Ver. 17 Be not overmuch wicked, neither be thou foolish; Why shouldest thou die before thy time?

Qu. VVHat's Solomon's drift in this double counsel? Or what doth he mean by [overmuch righteous] and [overmuch wicked]?

Answ. Sure, it hath reference to his observation in the Verse going before, viz. That a just Man perisheth in his righteousness, and a wicked Man prolongeth his life in his wickedness, according to which these Verses must be interpreted.

The Question therefore may be answered,

1. Negatively], certainly when it is said, Be not righteous overmuch, it is not to give a check to any strictness which [Page] the Word of God requires whether in opinion or practice; for No man can be over-righteous by sticking close to the Rule of Righteousness, any more than the Mason by rearing his Wall precisely according to his Rule and Plummet; Nay, to diminish from the Word, Deut. 4. 2. to depart from the way of the Word to the right hand or the left, is a destructive thing, Deut. 5. 32. & 6. 14, 17. Psal. 125. 5.

2. Positively]. The former being not Salomon's meaning, the Question is what his purpose is in these words. There is therefore a double more probable interpretation.

The first respecteth the subjects or the persons here spoken of with respect to their carriage and behaviour under Divine Providences.

The first Advice then is,

1. Be not righteous overmuch], that is, considering that a just Man perisheth in his righteousness, do thou look to thy righteousness, that thou mayst not by any mistake therein expose thy self to a perishing condition: If Men perish in a good righteousness by others, Do not [Page] thou destroy thy self by a bad and overgrown righteousness.

Now, This Errour and excess in Righteousness may arise two ways.

1. In matter of Opinion], by adding to the Word, setting up, and standing stifly upon that which the Word of God doth not warrant; but, though it may seem to be an high thing, and to have much of righteousness in it, yet, being well search'd, there's nothing in it but a wisdom and righteousness of a mans own making. Thus Saul and the People spared for Sacrifice, wherein they 1 Sam. 15. 15, 22. might seem religious, but they held before themselves a false light, viz. that to sacrifice was better than to obey: Thus also Peter (by mistake and meaning to be righteous) was righteous overmuch, when he said, Not so Lord, Acts 10. 14. That which seems high righteousness may be high unrighteousness if a Man make himself his own Lawgiver, Jam. 4. 11, 12.

Upon this it may be infer'd, Why shouldst thou destroy thy self? for such a danger there is if a man do not conceive and think right things, but speak [Page] and act upon misconceits; as we see in the Friends of Job Job 42. [...], 18., against whom Gods Wrath was kindled, so that there needed a Sacrifice that God might not deal with them according to their folly, which deserved destruction; and yet they thought they pleaded the cause of God and the cause of Righteousness; but God saith, they spake not right, they were overmuch righteous in ascribing so much to humane righteousness, as to think God must still make much of such in an outward way; and therefore that Job could not be a righteous man, because God dealt so severely with him. This made God angry, unto which destroying is next, Deut. 9. 20. Thus he that would not smite the Prophet (albeit that might seem an unrighteous and horrid thing, yet) because he prefer'd his own reason before the special command of God at that time, was slain by a Lion, 1 Kings 20. 35, 36. John Baptist seems to say there was no seemliness in Christs being baptized by him, and there seemed to be good reason for it; but Christ lets him know that what he thought was not right, but it became Him to be baptized of John upon the [Page] account of righteousness, Mat. 3. 14, 15. And John thereupon, yielded quickly, and so prevented that dreadful check, which was returned over-righteous and over-resolute Peter in the like case, John 13. 6, 7, 8. Any Man that suffers or is destroy'd for this fault, though it be by the hand of God, yet may be said to destroy himself, because himself is the cause of it, as Hos. 13. 9.

2. In matter of practice and carriage] so he is righteous overmuch, that is, rigid overmuch in his dealing with others under the pretence and name of righteousness; as Saul must needs kill Jonathan, under a pretence of zeal for God, in regard of the (improvident) curse under which he had bound the People, though Jonathan heard it not, 1 Sam. 14. 27, 28, 29. And such a kind of zeal he had in slaying the Gibeonites, (as seeming to respect the honour of God's people with whom such were not fit to be mixt) whereby he destroyed seven of his Sons (a part of himself) 2 Sam. 21. 2, 6, 9. So the Corinthians, that were negligent at first, did over-do at last, 2 Cor. 2. 6, 7, 8.

[Page] The Second Advice is,

Be not overmuch wicked]; Where

1. We may observe (as in the former Precept) that Solomon's meaning here is not to give way to any to be wicked in some less degrees; no more than it follows that a Man may be angry as much as he will till the Sun go down, because Paul saith, Let not the Sun go down upon your wrath, Ephes. 4. 26. Or that men need not pay less Tithes, so they look to weightier matters, because Christ frowns upon the hypocrisie that was in the one while they omitted the other, Mat. 23. 23. ye ought (saith Christ) to have done the greater and the less both; so all wickedness (whether little or much) is to be avoided, because it makes us liable to the Curse of God, Gal. 3. 10.

2. This then may be the meaning; Do not, because a wicked Man prolongeth his days in his wickedness, give thy self the rains, to be wicked in the highest degree, over and above what is in other wicked men, Jer. 5. 28. so that this seems to agree with what Solomon saith [Page] afterward; Because Sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8. 11. to be brimful of wickedness.

But, Be not wicked overmuch (saith the Wise-man) neither be thou (in being so wicked) foolish, and an enemy to thy self: For, this sinning with an high hand, however God prolong the life of other wicked men, may make him cut off thee out of hand, Psal. 55. 23. Numb. 25. 7. 8.

Now, If the words in these two Verses be taken in their latitude; the former Precept may be extended to all those that in any thing overshoot themselves by leaning to their own wisdom (yea, howsoever they aim at righteousness and holiness in it) so far as to go beyond that which the Wisdom of God will warrant.

And the latter Precept may also be applied to all those, who leaning to their own foolishness, enlarge themselves in wickedness, under the hope of impunity.

But yet, There is a second Interpretation of these words, which seemeth [Page] more agreeable to the context, which ariseth not so much from the consideration of the persons here spoken to, in reference to their carriage or miscarriage under Divine Providences, as to the censure of these persons in regard of God himself that ordereth out these Providences, inasmuch as they run cross to the sense, and corrupt reason of shallow men.

And then, The meaning of the former Precept, will be this; when thou seest a just man perish in his righteousness, Be not thou overmuch righteous, to wit, in charging God foolishly, as if he did not govern the world equally, Job 1. 22. (He's always righteous overmuch, that makes as if God were not righteous enough), Why shouldest thou destroy thy self, by quarrelling his administration? Job 9. 4. & 34. 17. & 33. 12, 13.

Hereupon, the Second Precept will sound to this sense; when thou seest a wicked man prolong his days in his wickedness, Be not thou wicked overmuch; as if God did let all alone, and so wink at the carriage of men, as that they may be as bad as they will, and yet fare never the worse, Psal. 50. 21. Zeph. 1. 12. Mal. 2. 17. & 3. 14,15.

[Page] In brief, it may be said, that these two Sayings set forth two sins:

1. The accusing of Providence, because the just perish, express'd by, Be not righteous overmuch, neither make thy self over-wise, as if thou couldst devise a wiser way of ordering the world.

And 2. The abusing of Providence, and of Gods Patience towards wicked men unto all licentiousness, expressed by, Be not wicked overmuch.

Unto both these Extreams, the Psalmist (upon the same workings of Providence that are here described, ver. 15.) sheweth our proneness, who on the one side are ready to condemn the generation of the righteous, that is, to charge God because he putteth them under such bitter Providences, Psal. 73. 13, 14, 15. And on the other side, are ready to warp and nod towards the profane world because they prosper, Psal. 73. 10, 11, 12. If godly Men go so far, no marvel if the ungodly come quite over too, and are bold in both these Extreams.

Sutable hereunto is the close that followeth, v. 18. Take hold, suffer not to slip, say to thy heart, withdraw not thy hand from, the counsel given on both parts [Page] in the former Verses; for it is the fear of God, and the reverent observation of what God saith in his Word, that will help a man to come clear off from the evils and inconveniences of both the Extreams, and to walk in the middle way, which is to be righteous according to the Rule though there be ruin by it; and not to be wicked against the Rule, though Prosperity accompany it: And again, This Fear of God will keep a man from uttering or acting any thing against God or his Word, whatsoever tentation there be thereunto by his present Providence. It is the Sanctuary (where the Fear of God is taught) that sets all right, Psal. 34. 11. Psal. 73. 17, &c.

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Eccles. 9. 2.‘All things come alike to all: There is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner, and he that sweareth as he that feareth an Oath.’

Qu. IS it absolutely so that all things come alike to all?

Answ. It is so in regard of those outward things, as riches, poverty; health, sickness; honour, dishonour; whereof Solomon speaks thus, to shew the vanity of Men that do so excessively desire those things which they may have whom Hell shall have; yea, in Gospel-times, worse outward things befal the good than the bad, because God will exercise and adorn their spiritual graces and comforts.

But howsoever the things of this life befalling good and bad men be the same in themselves, yet if we judg of the [Page] works of God by the Word of God; there is in regard of the Persons of good and bad men a very great difference, both here and hereafter.

First, here] in regard of the Cause, Concomitants, and the End and Effect.

1. In regard of the Cause and Root out of which outward Dispensations do arise. For,

1. As for good Men, if they have these outward good things, they have them out of Gods love, (Jer. 31. 2, 3. 4. 20, 21.) and mercy, as Jacob had his two bands, Gen. 32. 9, 10. & 33. 5. And if they want them, it is out of love that they want them (as it is out of love that a Father will not fill his Childs purse) because they would be like to be worse for them, Prov. 30. 8, 9.

2. As for bad Men, they have great outward enjoyments.

1. From Gods general Providence and Bounty, Psal. 145. 9, 15, 16. Luke 6. 35.

2. Perhaps also out of respect to the prayers of some good Men to whom they are called, and Gods good-will to [Page] those dear Servants of his, Gen. 19. 21. as Gen. 17. 18, 20. 2 Chron. 22. 9.

3. Because God hath some great work for them to do; and therefore furnisheth them for it, and enricheth them by it, Isa. 45. 1, to v. 6.

4. Because God will not leave himself without witness, Acts 14. 17.

5. Nor them without Wages, 2 Kings 10. 30. Jer. 27. 6. Verily, they have their Reward, Mat. 6. 2. Thus for the Fountain.

2. In regard of the things accompanying these outward enjoyments or afflictions; For,

1. If we speak of good and comfortable things; Good men have,

1. A better Title to them, enjoying them in Christ, the Heir of all things, by a more special and sweet right than any out of Christ have, 1 Cor. 3. 22, 23. Mat. 5. 5. who have them out of common kindness rather than Covenant-love.

2. And a gift and such grace from God to use them for Gods glory and their own comfort as others have not, Eccles. 2. 26.

3. They have also much more content in the enjoyment of them, than worldlings have, Psal. 16. 5, 6. Prov. 10. 22. with Eccles. 5. 17. 1 Tim. 6. 6.

[Page] 2. If we speak evil, that is, of afflicting things and an hard outward condition, even in that also Good men differ very much from graceless men;

For, In all afflictions, 1. They that fear God have that gracious Presence of God that others have not; what-ever waves arise, yet Christ is in the Ship with them; and if they be sick (yea, though of the Plague, that others dare not come near them) yet God will be so near to them, as to make all their beds in their sickness, turning and tossing, changing and altering it (as the Original word signifies) for their greater ease, Psal. 41. 3. Or, If they be in Prison, it is better with them than with other men. Joseph and other the Kings Prisoners were bound in the same Prison, but the Lord was with Joseph in a far more gracious manner than with them, (Gen. 39. 21, 22, 23.) making him the Ruler there, and all he did to prosper.

2. The Godly, in their distress have such promises as others have not, yea, even in regard of the things of this life, 1 Tim. 4. 8. as, that he will strengthen them on their bed of languishing, Psal. 41. 3. and lay no more upon them in [Page] any kind than they shall be able to bear, and will find out a way for them, 1 Cor. 10. 13. and make all to work for good unto them, Rom. 8. 27. such Promises are good mens Priviledges, Isa. 3. 10, 11. Eccles. 8. 12, 13. for unto a wicked man God saith, What hast thou to do to take my Covenant in thy mouth? Psal. 50. 16.

3. And the Children of God have such Providences also, and workings of Gods hand for their support and refreshing (however their troubles be very great) as others have not. Thus Jacob observes and speaks as if he were exceedingly comforted with the Lords rebuking of Laban in his behalf, Gen. 31. 42. Jehosaphat and Ahab were in the same Battel, but Ahab though he sought and thought to avoid the danger by his disguising was slain, and Jehosaphat, by the hand of Heaven was rescued; for it was the Lord that helped him and moved the Enemy to depart from him, 2 Chron. 18. 29, 31, 33.

4. They have grace also to keep them from that sin into which others (being press'd with affliction) [...]all, Psal. 125. 3. John 17. 15. David was persecuted by Saul, & Saul was prosecuted & afflicted [Page] by the Philistins; but mark the difference, Saul goes to a Witch, falls all along in despair, and at length kills himself: But David could never be drawn to kill Saul, and in all his persecution God kept up his Spirit. The Rod of that wicked Saul did not so rest upon him as to deject him, Psal. 11. 1. or infect him so, as to make him put forth his hand to wickedness, Psal. 125. 3. See 1 Sam. 28. 7, 8, 20. & 24. 13. & 26. 9, 10, 11.

5. They have such a Comforter as the world knows not, and that is the Spirit of God, which dwelleth in them, and shall be with them, John 14. 16, 17. so that in whatsoever Prison or pressure they are, therein that Comforter is with them also; and being the Spirit of Truth, it comforts them still by one Truth of Scripture or other, Psal. 119. 50. unto which is added his inward Seal and Witness with their Spirits, of their good and happy estate, Rom. 8. 16, 17.

6. Whereas worldly Men, when their troubles are very great, are sunk in despair, Gods Children when they are in the highest distress here, have their highest comfort in their Redeemer most [Page] imprinted and engraven upon their hearts, Job 19. 25, 26, 27. 28.

Thus there is a difference in what accompanieth the disasters of good and bad men.

3. There is a difference in the end, effects and consequences of the condition of good and evil men; for the afflictions of good men build them up spiritually, Psal. 119. 71. and keep them from being condemned with the world, 1 Cor. 11. 32. And are their way to glory, Acts 14. 22. But the prosperity of the ungodly slays them, Prov. 1. 32. because thereby they sin so much the more, Psal. 73. 6, 9. and so lay up for themselves a greater treasure and measure of wrath against the last day, Rom. 2. 4, 5.

These things make a great difference here.

Secondly, If all things be alike here, yet nothing shall be alike hereafter, Mal. 3. 28. but all unlike; There shall be a different Name, Sheep and Goats, Blessed and Cursed; a different Hand, right and left; a different Sentence, [Page] Come ye Blessed, and Go ye Cursed; a different Portion, Everlasting Fire, and a prepared Kingdom: And Lastly, far different Company; the Devil and his Angels, must be wicked Mens Companions, together with all their wicked Companions in Sin unrepented of here: But all that truly fear God, shall be with the Lord of Glory, with the Holy Angels and glorified Saints for evermore, Mat. 25, 34. 41. 1 Thes. 4. 17, 18.

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Eccles. 9. 7, 8, 9.

Go thy way, eat thy Bread with joy, and drink thy Wine with a merry heart; for God accepteth thy works.

Let thy Garments be always white, and let thine Head lack no Ointment, &c.

Qu. ARe these the words of sensual Men; or, Are they Solomon's wise and serious Sayings?

Answ. 1. They are not to be taken as the words of sensual Men, devising, presenting, and allowing to themselves the utmost carnal pleasure; for though the the things spoken of be so fully set forth in a way pleasing to nature, that they seem to be the very same things that an Epicure would have, if he might have his will; yet these following things may be observed which make for the contrary. For,

1. Carnal and voluptuous Men do not use to speak altogether in such a language as is here used:

As 1. Laying this down, in the first [Page] place, that what they make merry withal shall be truly their own [thy Bread, thy Wine], but oft they eat and drink, and dance with what they can get of other mens, as 1 Sam. 30. 16. 1 Kings 21. 7, 16. Amos 4. 1.

2. Nor do they build their mirth upon this ground, that God accepteth their works; perhaps, they may think so in a way of presumption, (as Psal. 50. 21.) but not in true construction, or upon any real and solid proof of Gods acceptance; as will appear by opening these words [God accepteth thy works] which may be taken two ways.

1. In a generality, and in way of supposition; as if he had said, It appeareth that God favoureth thee, blesseth and prospereth thee in thy imployments and enjoyments; therefore Be merry.

Or 2. Particularly, and in a way of approbation, in regard of the chearful use of the Creatures here spoken of: [now] God accepteth thy works, that is, He is well-pleased with what thou now dost, whilst thou eatest and drinkest, and makest the best of these earthly enjoyments; as He was pleas'd with Esther's Feasts and royal Apparel; even [Page] these outward works God accepteth when his glory is respected in them, 1 Cor. 10. 31.

Now, which way soever the words be taken, carnal and graceless men look not to Gods acceptation.

3. Whereas [the days of the life of thy Vanity] is here once and again mentioned, carnal and jovial men, (enjoying the fulness of outward things do not look on this life as a life of Vanity, but rather as a state of Felicity. Solomon's aim in all this Book, is to prove all things below to be Vanity; and when he hath said all, prosperous worldlings will not be perswaded it is so.

4. Here is labouring under the Sun, and a Precept conjoined, ver. 10. to do that which there is occasion to do, 1 Sam. 7. 10. with our might. Now Epicures are rather voluptuous than vigorous, and do not use to impose upon themselves hard labour, though thereby they might fare better.

Thus it may appear by the words spoken, that sensual and bruitish men do not speak them.

2. It may further appear, because if Solomon had inserted this as spoken by [Page] men given up wholly to earthly delights, and encouraging themselves in the pursuit of carnal pleasure, then it's very probable he would have joined with it some rebuke or other of it, and caution against it, as chap. 11. 9. but instead of that, he is ever and anon mentioning this joyful use of our enjoyments as the best thing that is to be had from them, that is, while the joy is joined with, and made subservient unto the serving of God in our places, which in the tenth Verse is intimated, and still to be supposed; See chap. 2. 24. & 3. 12, 13, 22. & 5. 18. & 8. 15.

Quest. What difference is there then between Epicures and Frolicks; and Men that fear God in the free use of outward Enjoyments?

Answ. 1. A good Man is afraid to please himself with that (though he long never so much after it) which he conceives is not so well come by; as we see in David that would not meddle with the waters of the Well of Bethlehem, 2 Sam. 23. 16, 17. But wicked and sensual Men, drink the Wine of the condemned, that is, [Page] they make merry, not with their own Wine, but that which they have procured by Fines and Amercements laid on Men unjustly condemned, nor do they use their own clothes, but the clothes of others laid to pledg, Amos 2. 8.

2. An Epicure useth the Creature so as to exclude and shut out the Service of God: when God calls to mourning he goes to feasting, Isa. 22. 12. But a good Man so as to assist Service; when Jehosaphat hath all abundance, his heart is lift up in the ways of God, 2 Chron. 17. 5, 6.

3. A Sensual Man useth the good things he hath, so as to nourish sin, feeding himself like an Horse, and then neighing after his Neighbours Wife, Jer. 5. 8. but good Men so, as to prevent and reason against it (as Joseph did, Gen. 39. 8, 9.) because God hath so mercifully provided for them, Ezra 9. 13, 14.

4. Epicures mind and make much of themselves, but quite forget the affliction of Joseph, Amos 6. 6. But good Men when they prepare most for themselves, are mindful of those for whom nothing is prepared, Nehem. 8. 10. or, if they be [Page] wanting this way, they say (as the fullyfed Lepers when their Brethren were under so great want) We do not well, 2 Kings 7. 8, 9.

5. An Epicure useth the Comforts of the Creature, so as to dissweeten Heaven, and so as that the things of God have no relish with them, Job 21. 14, 15. Psal. 119. 70. But a good Man, so as to sweeten the Earth, and to give an allay to the bitterness here below, Prov. 31. 6, 7.

Hitherto of the Answer of this Question Negatively. These are not the Words of Sensual Men.

2. (To Answer it Affirmatively) I say, They are Solomon's own words, yea, the words of the Spirit of God by which he wrote this Book, which may appear, and be proved divers ways.

1. From the cause of such an use of outward things as Solomon here speaks of; for it proceedeth from a special Gift of God, Eccles. 5. 19. which God giveth to Men good in his sight, and that in distinction from Sinners, Chap. 2. 24, 26. It cannot therefore but be good; yea, good and comely. Chap. 5, 18.

[Page] 2. From the things to which this chearful use of the Creatures in all this Book is opposed; It is not opposed to a moderate use (for this also must be moderate though free) but to a covetous, niggardly, sordid and vexatious enjoyment of them, which is indeed a notenjoyment of them. This we see, chap. 2. 22, 23. where the vexation and sorrow is put down first, and such counsel as this after, ver. 24 So also chap. 5. 17, 18.

3. From the thing aimed at in this hortatory permission, and (seemingly) carnal counsel; which is not,

1. To shut out spiritual joy, (which is of all other the most necessary and the most noble, Luke 10. 20. Rom. 14. 17. Phil. 4. 4. 1 Pet. 1. 8. for Solomon saith otherwhere, that a merry heart (which proceedeth especially from the sight of Gods Countenance, Psal. 2. 7, 8. and from a good conscience), is a continual Feast, Prov. 15. 15. 2 Cor. 1. 12.

2. Nor is it Solomon's mind here to shut out sorrow and moderate mourning; for he hath before (chap. 7. 2, 3, 4.) prefer'd sadness before laughter, and the house of mourning before the house of mirth.

[Page] 3. Nor doth he allow any such Creature-content, or extent of rejoycing therein, as will hinder a man in his Calling here; for he would have a man to be a mighty Doer in it, ver. 10. nor such as will make a man secure and unmindful of the last day; for that he declares himself against, chap. 11. 9. & 12. 14.

But His intent is only to shew that a man must neither affect, nor send for sadness by cares, fears, or discontents with such providences as do not please him; nor be therefore sad and dismal, because he will not make use of the Creatures that would make him chearful: That therefore which he adviseth to, is, to make the best of the world, to afford our selves what is to be had from it for our more comfortable living in our Calling, and, for the generality, and when God calls us not away from it by special occasions of abstinence and mourning, to delight our selves in, and refresh our selves with, the great goodness of God in these outward things, Nehem. 9. 25. Gen. 18. 5.

4. From the manner of Solomon's speaking here, which may put us in mind of divers limitations, whereby [Page] what is said here is to be regulated and restrained.

As 1. In regard of the things here named and to be rejoyced in, that they should be our own (as was said before) that is honestly come by; Not stoln Bread or Wine, Prov. 9. 17. Amos 4. 1. Not Apparel pull'd off others backs, Mica. 2. 8. Not a strange Woman, but ones own Wife whom he loveth, and ought to love and take all pleasure in; of which Solomon speaks other-where, with larger and more express allowances than are mentioned here, Prov. 5. 15, 19. yet doth he not mean that we should so solace and make much of our selves with that which is our own as Nabal did, 1 Sam. 25. 11. grudging others any part in it who need it, Prov. 31. 20. and may justly expect it; for Solomon's Precept afterwards is, Cast thy Bread upon the Waters, Give a Portion to seven, and also to eight, chap. 11. 1, 2.

2. A limitation is here to be understood, in regard of the measure and manner of using joyfully our enjoyments; for Solomon is an enemy to excess, Prov. 23. 20, 21. Albeit therefore he mentioneth here a liberal use of the Creatures, [Page] yet he alloweth not an unlimited use; yea, This is a certain Truth that no man can use the Creatures joyfully that useth them excessively: for then, they over-charge the heart, distemper the body, and trouble the conscience, Luke 21. 34. Prov. 23. 29. Mark 6. 21, 22, 26. We must not think that Solomon gives such a liberty to others as he would not take himself; Now though he himself gave himself to search, find, and take a trial of the utmost of Creature-delights; yet still he kept his acquaintance with wisdom, chap. 2. 3, 9. the Rules and Bounds whereof therefore, he gives no other man leave (here) to transgress.

3. And a limitation may be here gathered from the time, expressed thus, The days of the life of thy Vanity which he That is, God. hath given thee under the Sun; whereby he doth not mean that since a man can enjoy these transitory comforts only in this poor and vain life; therefore he should live like an Epicure with them, Isa. 22. 12, 13. but that, since in this life only we can have the comfort of them (as it is, ver. 6.) therefore we should take it while we may have it, and sweeten the days of our vanity [Page] with it; And withal minding us, that He speaks all this, not as if there were not a greater Happiness to be looked after (there where there shall be no Sun, Rev. 22. 5. yea here, under a better Sun, Mal. 4. 2. Cant. 2. 3.) but that, as to our outward state here in this world, there's nothing better than to walk in the fear of the Lord (for that's the great thing that Solomon supposeth and proposeth in this Book, chap. 12. 13.) and with labouring in our Callings (which here he expresseth) and (thus walking and that we may the better thus walk) take that lawful comfort from the Creatures which is to be had from them; so that I think Solomon means no more than what is said elsewhere, viz. That we should serve the Lord with joy, in the abundance of all things, Deut. 28. 47.

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Eccles. 5. 5.‘Better it is that thou shouldst not Vow, than that thou shouldst Vow and not pay.’

Qu. SInce Solomon gives such a liberty for not Vowing, it may be demanded what use there is especially of Vowing, and what Grounds there are in Gospel-times?

Answ. The answering of this requireth the distinguishing of Vows; which are of three Sorts.

1. Ceremonial], which (according to the will of God, Psal. 76, 11.) were made, and were, by express Command, to be paid by the People of God in the Old Testament; and in those Times and to that People, were a part of the Worship See Ainsw. on Levit. 27. 1. of God; because the matter of them was (then) commanded of God, as the vowing of Sacrifices, Psal. 66. 13. and Presents to be brought to the place of the Name of the Lord of Hosts, the Mount of Zion, Isa. 18. 7. Such Vows as these, or the Vowing of such things as these [Page] are now abrogated: these being Times of Reformation, and another sort of Church-administration, Heb. 9. 10.

2. Moral], as to walk in obedience to God, Psal. 119. 106. and to perform the Duties required in his Word, both in the Old and New Testament, which we are apt to let slip, but may hold the faster by helping our infirmity by a Vow: of which nature the Vow of Baptism is, and subsequent Covenant renewings for the better performing of it.

3. Ministerial, auxiliary, subservient], wherein the matter is not (as it is in the moral Vow) a thing commanded, but some indifferent thing; as to give so much to the poor, to abstain from such or such Meats or Drinks, in both which God gives a liberty; yet there may be need of restraining a mans self in the latter, that is, in this or that Creature wherein he useth to exceed, and to bind himself in the former, that is, in devoting some sum to the poor, that he may not be so defective as nature (without such a bond) useth to be, and is still like to be, in the Duty of Charity.

Now for the lawfulness, expediency and suitableness of a Vow to the will of [Page] God, these two latter ways, that is, for me to Vow, to do what God requires, and to use all helps that will truly and in reality assist me to do it the better, there are these grounds.

1. There is a Ground in nature there having been the custom of vowing in all Nations, because nature hath implanted this in Men, when they desire, or have obtained any special benefit from God, to testifie their thankfulness in some voluntarily-vowed retribution. Me Tabula sacer votiva paries indicat humida suspendis [...]e vestimenta potenti Maris Deo. Hor. 1. Carm. Od. 5. This we find in the Mariners, who being put in fear of the true God, did not only offer a Sacrifice to him for the present, but did also make Vows, whereby they did some way or other engage themselves to him for the time to come Jona 1. 16.

2. A further Ground of this and [...] better, will appear from Scripture:

As 1. From Isa. 19. 21. They shal [...] vow a Vow unto the Lord and perform it▪ It is spoken of the Egyptians, that should be called into the Church, and so hath respect, especially, unto Gospel-times▪ Acts 8. 27, 37, 38.

2. From divers Passages in the Psalms As 1. Psal. 50. 14.] where God sets [Page] aside and sleights (as it were) things ceremonial, ver. 8. 13. and yet speaks of Vows, as things of another nature, and of perpetual use, as the service of thanksgiving is, Heb. 13. 15.

2. Psal. 65. 1.] Ʋnto thee shall the Vow be performed, where the words following, Ʋnto thee all flesh shall come, ver. 2. seems to carry it covertly to the Church of the Gentiles, and so to Gospel-times.

3. Psal. 76. 11.] Vow and pay, Bring Presents to him that ought to be feared; so that the fear of God inferreth Vowing (in some sense) and bringing Presents unto God, as even nature it self teacheth Heathens to bring Presents to those whom they fear, reverence and magnifie, and so to God himself when they are once converted; See Gen. 32. 18. 2 Chron. 32. 23. 1 Kings 10. 25. Isa. 18. 7.

But concerning these Scriptures, this is to be observed:

1. That as they express a ceremonial Duty as the matter of the Vow, so they belong to the Jews and not to us; as when Sacrifices were vowed, or the giving of this or that to the use of the Temple. It is observed that their voluntary [Page] Sacrifices were for the most part vowed things Calv. in Deut. 23. 21.; See Levit. 7. 16. Psal. 66. 13, 14. and 116. 17, 18. Judg. 11. 31. And divers things they Vowed, on special occasions for Gods use, and for the service that was then in use, (as Numb. 21. where it is supposed that the persons being destroyed, their Goods were confiscate to the Lord, as Josh. 6. 19. so 1 Sam. 1. 11.) such things concern'd those times.

2. As they implied and contained in the substance and end of them, a moral Duty, so they are left on recotd for our direction and imitation; not in regard of the specialty which they vowed As in Sacrifices without which their thank-Vows were never paid in publick, Moller in Psal. 56. 13., but in regard of the generality, and that real duty, which in their vowing was intended, as to strengthen our Faith in God for any special thing that we have cause to desire, which seems to have occasioned that Vow, Numb. 21. 1, 2. because it was so sad a thing that a Canaanite should take any of Israel captive; wherein they might think God would relieve them, when they renounced their own private gain if they got the better, and vowed they would do that which was so agreeable to the will of [Page] God, Josh. 6. 17. 24. as concerning those cursed Canaanites, and whereby (if they did as God would have them do at Jericho, Josh. 6. 19. God should be (in a sort) a gainer; unto this confirming of our Faith, we may add also inciting and assisting of our selves in the Duty of thanksgiving: Of this, that Vowing that we read so often of in the Psalms Calv. Instit. l. 40. S. 4. is to be understood; and unto these two ends, the Vow of Jacob, Jepthah, Hannah, and others Psal. 132. 2, 3. with 2 Sam. 7. 2. So 1 Chro. 4. 10. may be refer'd.

So that the thing which is to be collected from the Scriptures that speak of Vowing in the Old Testament, is,

1. As to the Jews; that they were to Vow (such of them as had just cause See Perkins Cas. c. 14. Howbeit not all Jews had a command to Vow in the Old Testament, but only such as had just cause to make a Vow, otherwise they had liberty to abstain from Vowing. Deut. 23. 22. to do it) and (absolutely) to perform their Vows, and bring Presents to God according to the prescribed way of God, that was in use and in force in those times.

2. As to us; to look to the substance, that is, to vow obedience to God in our Baptism (which is a thing that belongs to all); And to Vow otherwise (as we find just occasion upon due deliberation) in the way and according to the Rules of the New Testament, that is, for [Page] our help in doing the will of God, testifying of our thankfulness; yea, the Jews also were to look principally unto that substance of obedience which is required both in the Old and New Testament; for God never regarded their outward Sacrifices as they were a complement, (Jer. 7. 22. Micah 6. 6, 7, 8.) but as in them they made a Covenant, (Psal. 50. 5.) offered and engaged themselves in all holy obedience that they might become his humble Servants for the great favour and mercy he afforded them; In this David is plain, when he saith, O Lord, I am thy Servant, Psal. 116. 16.

To illustrate this in one instance; Jacob (to help his Faith, when he was in a strait, and to assist and declare his thankfulness before-hand) Voweth three things. The First is, Moral, Then shall the Lord be my God, Gen. 28. 20, 21. The Second is, Ceremonial, This Stone shall be Gods House; that is, a place holy and consecrated to God for his Altar-worship, Gen. 35. 7. The Third is, Ministerial, auxiliatory, testificatory; that is, a voluntary engagement to declare his thankfulness in giving without fail [Page] unto God the Tenth of all that which God should give to him.

The First of these belongs to us who are bound to make every special mercy a new obligation, accession, and attractive to assist us (unto whom God can never be dear enough) in loving the Lord and cleaving to him, Psal. 116. 1, 2. whereunto it is not unlawful for us, but may be useful to us, to bind our selves by a special Vow upon special occasion; or by a special renewing of our Baptismal-Covenant before God, and re-obliging our selves thereunto.

The Second, of building an Altar and offering Sacrifices, belonged to the Times of the Old Testament.

As to the Third, that which concerns us therein, is, to testifie our thankfulness when God frees us from our great fears, and grants our earnest desires, by honouring the Lord with our Riches, and by Vowing (if we be convinced that such an help is needful to prevent our trifling with God) to give some considerable part of our Estates to such uses as whereby God may have it most. Now if we shall thus Vow and engage our [Page] selves before-hand in a kind of conditional way, we must always see that our meaning be not to indent with God, as if he should have nothing from us unless we have what we need from him (God should have been Jacob's God though he had not granted his request); but it must be to wrestle with God the better, and to strengthen our weak faith as concerning the hearing of our prayer; it being an argument to move the Lord to do for us, or (to speak more properly) to perswade our selves and make our selves believe he will do for us, because we are sincerely willing to bind our selves to do for him: Not because our doing is any thing to him, (Job 35. 7. Psal. 16. 2.) but because we have cause to hope that God will crown that grace of his in us whereby we are willing to do things of moment for him, and are careful to provide for his glory when he provides for our comfort.

Hitherto of Grounds of Vowing from Nature and Scripture; There may be added another Ground, viz.

3. From Reason agreeable both to Nature and Scripture; For Vows rightly made, as they are great Declarations [Page] of our reverent thoughts of God, so also they may be great assistances to us in the Duties we owe unto him, inasmuch as they proceed from weighty causes (for light matters are not the matter of a Vow), and the Bond thereof is so strait a Bond, that Conscience trembles to transgress the bounds to which by a Solemn Vow, we have confined our selves. It's good Discipline that keeps all in order, and Vows discreetly made are a Christians voluntary Discipline, and the hedg of Holiness * Votum est Sepes Sanctimoniae., whereby he restrains himself from extravagancies; as on the other side, he lays by them a willing constraint on himself, to do those important Duties which nature otherwise is untoward unto and treacherous in. Now if a Vow be an assistance, (truly and justly so) it is, as it were, demanded in the Duty it assisteth, which supposeth and imposeth the getting of all helps for the better performance of it. Yea, This Vowing hath so near and so helpful a conjunction and consociation with Prayer, that they pass in Hebrew, Greek, and Latine, under the same Name Neder, [...], Votum.; the Reason whereof is, because when we [Page] desire any thing more ardently, we are still ready to add a promise to the prayer that in that way we may look to have it the more hopefully. Hence it is that David saith, Thou (O God) hast heard my Vows, Psal. 61. 5. that is, Prayers made with Vows, and which were afterward paid with thanksgiving, Psal. 116. 12, 17, 18.

By these things the lawfulness of a Vow appears, and that there is therein an agreeableness with the will of God revealed in his Word. Now,

If the Question further be, Whether there be any command for this Vowing?

To this I Answer, that, though there be everywhere commands for the performing of lawful Vows when they were made, yet I find not any-where (no not in the Old Testament where Vows are most mentioned) any very clear Command for the making of them Ad Ceremonialia illa Vota non quidem ex mandato tenebantur, erant enim libera & spontanea; sed tamen certo Verbo prescriptum erat, quae & quomodo Deus in hoc genere sibi voveri vellet. Chemnit. Exam. p. 3. c. 60., but still they are spoken of as voluntary things; only there is one place where the expression looketh likest to a Command, to wit, Psal. 76. 11. Vow and pay; To which two Things may be said.

[Page] 1. That it is not a Command or Imposition, but a Supposition, Vow and pay, that is, If thou Vow, be sure to pay. As when it is said, Be ye angry and sin not, Ephes. 4. 26. It is not a Command to be angry, but to see to it, if there be anger, that it be not sinful anger; and though the repetition in the latter part of the Verse, Let all that be round about him bring Presents to him, seem to be indeed a Precept, yet that also may be thus understood: If thou dost Vow the presenting of any thing to him, then do not dally with him, but be sure to bring it to him (as Jacob said, I will surely give the Tenth, Gen. 28. 22.) whereof the Reason followeth, for he ought to be feared; and therefore must not be mocked, which is agreeable to that in Eccles. 5. 7. Be not vain in thy Vows so as not to provide for the performance of them, but fear thou God.

2. That which may be said to that Scripture, Mr. Perkins lays down thus; If David speaks of Moral Duties, then Perkins Cases of Vows, page 97. the Command concerns every Man; because the thing commanded is a part of Gods Worship: but if it be meant of Ceremonial Duties, it binds the Jews only; howhowbeit [Page] not all, but only such as had just cause to Vow; for otherwise they had liberty to abstain from Vowing, Deut. 23. 22.

Unto which Answer of his, this also may be annexed, That if it be taken for a Precept to such Persons as have just cause to Vow for Moral Ends, then (though the matter of the Vow be different in the Old and New Testament) yet in regard of the End, it is resolved into a Moral Vow, and so may be extended unto the Times of the Old and New Testament; but then it must be considered, that (being so taken) it is not a Precept in the generality binding all Men, but only such and such Men as have just cause to Vow for the help of their infirmity in the doing of that which God requireth.

So that the substance which can be gathered from that Scripture in reference to Gospel-times, is, that it binds Men to bind themselves in a generality to do the will of God according to their Baptismal Vow; and further, that it binds them to Vow that in indifferent things, which they find necessary for themselves for their better fulfilling of [Page] the will of God, as namely, for the thankful acknowledgment of the goodness of God in great and glorious deliverances, such as that Psalm speaketh of, ver. 10.

And if the Words be taken thus, that is, for Vowing obedience, and Vowing assistance; the obedience that God requireth, and that assistance which (as to us) the obedience requires (according to the Rules of the Old Testament to the Jews, and the order and way of the New Testament, to us) I see not but they are, and continue still a Command for Vowing Vota Moralia eadem sunt in veteri & novo Testamento, Chemmit. exam. par. 3. c. 60.; I say, a Command extended to all in regard of the Moral Obedience, and to all again in regard of the necessary assistance for that Obedience; I mean, in the generality, but not this or that assistance in the particular; which though this or that Man may be bound to, in regard of himself, because he cannot be so obedient, unless he take up and bind upon himself such an help; yet other Men are free that need it not, or that can better help themselves otherwise.

In short, (if I could be brief in a Question expos'd to so many interposings) [Page] A Vow or Votive Promise is two-fold, General and Personal.

1. General] in, and in the renewing of, our Baptismal Covenant; as the Jews were bound in, and did often renew their Circumcision-Covenant (which was the same, for the substance of it, with ours in Baptism; the Covenant of Grace being ever the same) I say, they did often renew their Circumcision-Covenant; Namely, under Moses Exod. 24. 7., Joshua Josh. 24. 25., Jehoash 2 King. 11. 17., Asa 2 Chro. 15. 12., Hezekiah 2 Chro. 29. 10., Josiah 2 Chro. 34. 31, 32.; yea, and in their Sacrifices generally (though sometimes it might be done more expresly and eminently) they that were Saints, Gods favourites, and that weighed well what they did, made a Covenant with him, and put to their Seal (as it were) that they would be his faithful Allies.

Hereunto, there is subordinate, yea, in this is included, another general Bond, to wit, to use (as hath been often said before) all needful helps for the performing of that Obedience and Duty, to which there is a prae-ingagement in the Covenant of Baptism, and a re-ingagement in the renewings thereof. That we are and are to be thus bound, may [Page] appear from the Exposition of the Ten Commandments, and that extent that is ascribed to every Precept, to wit, that Vid. Rivet Explic. Decal. p. 6. where any sin is forbidden, there the cause and occasion of that sin is forbidden also, as in the forbidding of Adultery, Riot and Luxury Jer. 5. 8. is therewithal forbidden; and on the contrary, where a Duty is commanded, whatsoever is necessary for the performance of that Duty, is therein comprehended, as when the first and second Commandment require the worshipping of the true God according to his Word, it requires the forbearing of that Communion with Idolaters that will hinder it Deut. 7. 4., and to join our selves with those with whom we shall have opportunity and assistance for 2 Cor. 6. 14. it, 2 Chron. 11. 13, 16.

This may serve to shew that every Man is tied to that without which he shall not be able to do the will of God as he may if he take that help; as Joseph may be said to be bound to forbear (as he did, Gen. 39. 10.) the company of his tempting Mistress; not that it was a sin (in it self) to be with her, but if he had not avoided that, he would have been in more danger of lying by her.

[Page] There is, besides this General,

2. A Personal solemn Promise or Vow that may be made, of using such or such an help, (being a bodily exercise, or something in it self indifferent) needful for such or such a person, which yet another may not need; And this it concerns those only to betake themselves unto, who are upon good and serious considerations, convinced of the need of it for their proper help, and that there will be a want in their Obedience to God if they bind not themselves to it; yet herein they are so to limit themselves in regard of the thing and the time as their necessity, with respect to the Moral Obedience they owe to God, requireth; avoiding the censuring of any others that take a greater liberty, in whom things are not so circumstantiated as in themselves.

Unto all that hath been spoken in this Question, (which by reaching out for further information and satisfaction hath been so tedious) I shall for conclusion of the Question whether Vows be required, add this distinction, viz. That in a Vow there are two Things.

1. An implicit but a sincere purpose [Page] of heart to do what is required of God, and what we need as an help thereunto, Psal. 119. 57.

2. An explicit formal Vow in the presence of God that we will certainly do it, Gen. 28. 20, 22.

The former of these is so necessary, that to desire any grace of God, without a purpose to use the means which God putteth into our hands for the obtaining of it; or to seek any good from God (especially any special mercy) without Vid. Ames Cas. c. 16. lib. 4. quest. 2. a sincere intention to serve and glorifie him, if we obtain it from him, is no less than (in a sort) to mock God.

As for the latter more express and solemn Vowing, though so serious a thing be to be done with all good advice, and in matters of greater moment; yet that it is lawful, and sometimes expedient, and that we cannot do better than put such a Bridle upon our selves to restrain us from those un-approved things unto which our natures are fiercely carried, this, I say, is ackowledged Ri [...] Explic. Decal. p. 101. Calv. Instit. l. 40. c. 13. S. [...].. Now why it should not be required of us also, when, in true judgment, conscience and experience, we find the need of it, and that our weakness exacteth it [Page] of us, I (for my part) do not see; yet, because I would be far from imposing any thing that God imposeth not, I leave it to those conscientious Christians to consider of, that are under the convictions of the need they have of it, and the help they have by it.

That which remaineth, is, to answer divers Objections.

Obj. 1.] The Old Testament gives a ful liberty not to Vow, Deut 23. 22. And there is no mention of a Vow in the New Testament, save only of Paul's, (Acts 18. 18. & 21. 23, 24, 26.) which appertaineth to the Old-Testament-Service, and which he did undergo and yield to, not as required of God, but as willing to condescend to the Jews, in a thing wherein at that time there was an indifferency, for the winning of them the better to the Gospel, by shewing his respect to the Law of which they were so zealous: What then is there in Scripture binding to Vowing?

Answ. 1. For the Old Testament, it was shewed before how often they entred into Covenant with God, which was (for substance) but a pursuance [Page] of their Circumcision-Covenant wherein they were all bound. As for Psal. 76. 11. it hath been spoken to already. Now to that in Deut. 23. 22. If thou shalt forbear to Vow, it shall be no sin to thee; this Answer is given So Al worth in Deut. 23. 22.: It shall be no sin, that is, not so great a sin to forbear Vowing as to break a Vow, as it is expounded, Eccles. 5. 5. And so it is like that, John 15. 22. otherwise, Negligence and Unthankfulness is sure sinful, Luke 17. 17, 18.

2. As to the New Testament, It's true; There is no express Precept for Vowing, but the Question is not of the Name, but of the thing; And so it is answered*Sharpii Curs. Theolog. De Vot. Quest. 1. Col. 1932., that for Moral Vows, they are contained in the Moral Law (as helps for the better performing of all the Duties thereof) which Law continuing in the New Testament, the necessary assistances to our obeying thereof are therein included. The principal part of Jacobs Vow (which he saw he needed and which God accepted and answered) was plainly Moral, viz. then shall the Lord be my God, and why we should not say so, and Vow so, upon a special mercy received or to be received, [Page] Who can tell? As to Ministerial Vows of this or that outward thing they are of an inferiour nature, and have been spoken to before, as things wherein there is a greater liberty, and yet from which (as the case may stand) we are not altogether set free.

Obj. 2.] But why should any Vow be made for the keeping of Gods Moral Commandments, when it is impossible for us to observe them?

Answ. 1. We see David vowing that, Psal. 119. 106.

2. Calvin Answered Instit. 1. 40. c. 13. S. 6. very remarkably, that such Vows are made under and with respect unto the Covenant of grace, wherein is contained the aid of the Spirit of God for the keeping of all the Commandments of God acceptably; and also, remission of sins, when we cannot keep them perfectly. This may serve to answer what can be objected against our Baptismal Covenant (wherein all are required of God to ingage) which is to keep Gods holy will and Commandments all our days; As also against the subsequent renewings of the said Covenant.

[Page] Obj. 3.] But if all be vowed in Baptism, then the thing is done, What need any more? The repeating thereof may be counted superfluous.

Answ. Not so; for though by that first Covenant, and by Gods Commands of Obedience in it, we be sufficiently and eminently bound to our Duty, yet (in regard of our selves) we are not so assistingly obliged as we may be by our own additional ingagements; I do not mean that we can add unto, or augment the Divine Bond, but only that it is by our Vow more acknowledged of us, and by every new engagement, more fastened upon us, and we gird closer to our selves the Lords Bond, which, without that, hangs looser. If I consider my self, in regard of God giving such and such Precepts, then the matter stands thus; He binds and I am bound: But if I look on my self with respect to my after-vowing to observe these Precepts, then the matter stands thus; I am bound, and I also bind: and so God may say, if I fail, not only I condemn thee out of my own mouth, having given thee a Law which thou hast broken, but out of thine own mouth (O thou evil, and [Page] unfaithful Servant) because thou didst resume that Law, and lay it down to thine own self and soul, and yet hast transgress'd it; as 1 King. 2. 42. Thou saidst, that is, thou closedst in it, which is done more by an after-vow.

Hence Joshua when the people were ready and resolute to ingage, saith, Ye are Witnesses against your selves, Josh. 24. 21, 22. to wit, in binding themselves to what God bound them; so that more weight lies upon us to keep us from lifting up our souls to vanity, and to restrain us from exorbitancy by our own engagements; and another Argument and Motive is added to our walking uprightly; In regard of our selves therefore, they are not superfluous; no more than it is that a Debtor reneweth his Bond, though he were bound as strongly in the old Bond as in the new; for by a new Writing and Sealing there's a new sense of his Debt, and instigation to the payment of it. And in regard of others, Vows of Thankfulness to God set before the eyes of Men, may confirm their Faith in regard of the Mercy for which we testifie our thankfulness, and may also be [Page] for their imitation, and to teach them to glorifie God when they receive the like favours from him; Besides, that it is not to be forgotten that when Infants are baptized, they are not able to conceive of any Covenant; and therefore had need to have it taught them, and understandingly and voluntarily (perhaps many years after) to bind themselves in their own Persons to the performance of that Covenant, unto which notwithstanding they were bound when they were baptized.

Obj. 4.] God loves willingness, and that which is done freely: now Vows bind, and take away freedom.

Answ. The willingness and liberty that God likes, and that we should always retain, is a liberty that is opposed to constraint, 1 Pet. 5. 2.

Obj. But the Apostle saith, not of necessity, 2 Cor. 9. 7. and Vowing lays a necessity, and leaves no liberty of going back, Judg. 11. 35.

Answ. The necessity there spoken of, [Page] is the same with constraint; for it is opposed to what a Man purposeth in his heart, that is, to what a Man chuseth by his own free-will, upon some consideration or other by which he is over-powered; Now, albeit when a Man hath vowed, there is a necessity of payment (as of a Debt to which a Man hath willingly ingaged himself) yet there is not such a necessity as wherein there is an enforcement; for it is supposed he is willing to pay that binds himself to pay; nay, it proves him the more willing; for therefore he binds himself, because he is willing to do what he is in danger not to do unless he tie himself to do it. He that is unwilling to do a thing, must needs be more unwilling to bind himself to do it. We do good works willingly, and yet we are Debtors to the Spirit (Rom. 8. 22.) and so bound to do them necessarily. The necessity of Debt, is not against liberty, but of coaction. When it is said (in the Original) [...], Necessitate them to come in, Luke 14. 23. it implies not any violent constraint, but over-powering Reasons and Convictions drawing in the Will: Paul saith, A necessity is laid upon [Page] me, 1 Cor. 9. 16. and yet saith immediately after, If I do this thing willingly, I have a reward, ver. 18. else not, if against my Will; but howsoever, a dispensation of the Gospel is committed to me, that is, I lie under a necessitating dispensation. There is a necessity to serve God, and yet His service is perfect freedom, 2 Cor. 3. 17. And there is this difference between necessity and coaction, that the coaction is with grief, but the necessity if the Vow be well made (as Jepthah's was not; and therefore required not performance but repentance; I say, the necessity) is undergone, by a good heart, with joy. Now, As for Ministerial Vows of external exercises or assistances, there's no necessity in regard of the matter of them, the thing being in it self free, but in regard of the Subject, there is a necessity of performance incumbent after the Vow made. And yet what was indifferent before, remains indifferent, even to him, in regard of his judgment (and therefore he may not condemn others if they do what he must not do, or do not what, by his Vow, he must do); only, in regard of the use, he lies under his voluntary Vow, and so [Page] cannot take that liberty that another man may.

Obj. 5.] He that vows, lays a snare for himself, and brings upon himself a double guilt, if he fail: the one, in that he doth not that which he conceives himself in duty bound to do; the other, in that he hath broken a Vow whereby he tied himself to do it.

Answ. 1. Every Man is to be so well advised before he enter into a Vow, as to see it to be a thing that will help him, not hamper him; and a Spur to prick and prompt him to his Duty, not a Sword to wound him.

2. The first of these Guilts, to wit, in that he doth not the Duty, (whereof he was convinced, and therefore Vowed) is not to be imputed to his Vow, but to his security and carelessness in not doing his Duty, which is heightened indeed because it continueth after a Vow.

3. It cannot be avoided but that in such Cases there will be a double Guilt, (which falleth out also in the Vow of Baptism to which we are all bound); But then, we must know that a thing [Page] good in it self and acceptable to God (as the Vow here supposed to be) and also which may be of excellent use Utilitatem suam habent eximiam, quod nimirum hominis animum in bono confirmant, & à malè agendo nos cohibent, Baldw. Cas. De Votis, p. 281., is not to be condemned or laid aside, because of an evil that by accident adheres, or rather is fastened by our own fault and the tentation of the Devil to it. Things in themselves good are not to be laid aside, because of an accidental evil; for then even our eating and drinking must be let alone, or at least, Physick (which is more like Vowing) because there is an easie and frequent mis-acting therein: Rather therefore, when we fail in such a Case, there should be a double fault, a double acknowledgment, a double repentance, in which way a double pardon may be hoped for; and it may be better hoped for, because the fault is doubled by means of that Vow wherein we bound our selves out of a willingness to do the will of God.

4. It is here to be considered, that as there may be a Snare on the one hand, that is, in Vowing, so there lies also a Tentation on the other side, that is, in leaving a Mans self loose. To shun Covenants and Engagements, is a secret contributer to Security; for then the [Page] idle heart is apt to say, If I go on as before, though I be defective in Duty (as all are) yet I do not add to it breach of Covenant; for I make none; as profane people use to say: Though I be loose and run out at times, yet I am no Hypocrite; for I make no such Profession as they do: But such may know that it is the mark of a dishonest Man, to be loth to renew his Bond, because thereby he knows he shall be tied more than before, and if he break, be more blamed. Creditors like those Men betrer that are ready to renew their Bonds, though they fail after, because it shews a good nature, an honest mind, and a willingness to pay if they were able. Nor is it in vain to Vow though we fail; for even because of that failing a gracious person is so ashamed and confounded The breach of our Vow will so pierce our hearts, as [...] fortifie us against [...]w Assau [...]s. Dod Serm. on Pr [...]. 28. 13., that he doth at last set himself to do what he hath Vowed to do with a greater confirmation of mind, and so makes good his Vow at last, the rather because he hath not made it good before; as he that hath often promised to pay a Debt and failed, even for very shame pays at last.

[Page]

Obj. 6.] If it be required of God to make a Vow about things indifferent, then it is a sin not to make it; But who will say, it is a sin, not to Vow to obstain from such Meat or Drink, or not to Vow, after the receiving of a special mercy, to give, in way of thankfulness, such or such a portion to the Poor, or good uses?

Answ. It's true, that things indifferent (as indifferent) are not the proper matter of a Vow, but only as they are a needful and an apt assistance for the doing of that which is not indifferent, but required of God as a Christians Duty. Such Vows are not made by the necessity of any Precept, in regard of the things themselves, but upon a supposed necessity of them as a means (to such or such a person) for the accomplishing of that Moral End for which they are intended and entred into. We cannot say, it is necessary to Vow an abstaining from the use of Wine, or the giving of such a sum of Money to good uses, or that it is a sin if the one or the other be not done; but we may and must say that Temperance is necessary; [Page] and real Thankfulness is necessary; and therefore, supposing a man to be convinced within himself that he cannot attain the temperance, or shall fail in the thankfulness without tying himself to such means and helps, I cannot see (and yet I speak with submission, in a thing wherein others are so shie) but that in such a case it will prove a sin to such a man to forbear such a means to him necessary for the accomplishing of such Ends; for, Is it not a sin in a Man not to respect as he ought God's Ends, and consequently, not to use all those good means that God hath put into his hands to serve God better, and give God what he requires of him, especially if he and others have found by experience the benefit of such a course?

The ground of this Vowing is, the mutability and inconstancy of the will Vid. Chemnit. p. 3. c. 6. exam. Concil: Trid. p. 30. & cap: 7. p. 31. of Man in better and harder things, which therefore needs a peculiar and strait Bond to keep it firm. It's usual with us in our straits to be strait with our selves, and to entertain divers holy and self-denying purposes; but being set free from trouble, we grow remiss, secure (like Lot's Wife) look back to [Page] what we like: Now for the preventing of this security, a Vow is of great use (yea, in those things wherein we are bound before by the command of God) because thereby, which way soever we go, we carry about with us, a commonefaction and spiritual munition in our consciences to arm us against the evil and violent inclinations of the flesh, the instigations of Satan, and those affected pretences that are apt to arise in our corrupt hearts, to make a looser way look well enough. Mr. Dod Ubi supra. well observes, that the true reason why Satan is so violent in tempting, and we so weak in resisting, is, because we hang off, halt between two opinions, and have faint resolutions of forsaking sin; and therefore (saith he) if no better means will serve the turn, we must bind our selves by a solemn Vow and Covenant to labour and strive against our principal and most dangerous corruptions. Much hath been spoken of the lawfulness and expediency of a Vow, how it is continued and how far it may be urged in the new Testament, whereunto, since this Subject is already so far prosecuted, some other things may be more distinctly and succinctly annexed, [Page] that the whole Argument may be better comprehended.

The First Enquiry.
Quest. What is a Vow, and how distinguished?

Answ. A Vow is a voluntary and serious Promise made unto God, with a solemn engaging and binding our selves to him, to do what we have promised in his presence.

There are many other Descriptions, but they are rather of a right and regulated Vow, than of a Vow; yet Jepthah's Vow is called a Vow.

Now for this Description. It's true, that a Vow lies essentially and fundamentally in the purpose of the heart represented before God; but yet a single purpose, without a promise, is distinguished from a Vow, because every Vow hath a Bond in it. There may be a purpose of heart presented before God, and that with a mind to perform it; but if there be not a will Latinè Votum à Voluntate dicitur, quia à deliberatione proficiscitur. Scharp. and intention to oblige our selves unto God for the performance thereof, it doth not bind as a Vow doth.

This Vow and Promise is to be made not to Saints or Angels, but to God, whose interest is concerned in it, who alone [Page] knows the heart where the Vow is bottomed, and to whom it properly belongeth to punish all those whoever they be that deal falsly in their Vow and Covenant; See Deut. 23. 21.

And what an engaging of our selves there should be to perform when and what we have once Vowed, we may see in David, Psal. 119. 106. and in Hannah, 1 Sam. 1. 28.

This Vow may be made either in express words, or in the mind only if it be supposed to be done with a mind to bind; For as to God, who is the Searcher of all hearts, it's all one *Rivet. Explic. Decal. p. 103. whether the tongue speak, or the heart only; as we may collect from Hannah's speaking in her heart, wherein, when she Vowed, the work was at least, most and principally, Polan. Syntagm. p. 632. and for the substance done, 1 Sam. 1. 11, 13.

Now, A Vow, as to the distinction thereof, is,

1. Common and Universal of all the People of God, made first in the Sacrament of initiation, which is now the Sacrament of Baptism, (for albeit Infants cannot then make it themselves, yet it is made for themselves, so as that [Page] when they come to age, they are by that transaction bound to perform it); And this Vow is renewed in the Sacrament of Confirmation, that is, of the Lords Supper, in a special manner; for it may, and is to be done otherwise also.

2. Singular, of this and that Man voluntarily and occasionally binding himself (whereof the former Description is given).

And this is twofold also.

1. More General], when a Man, upon this or that special and weighty occasion or reason, ties himself in the presence of God to do those things that are required of him, and imposed on him by the Word of God, as Jacob and David did, Gen. 28. 21. Psal. 101. 2, 3. (see the Contents) & Psal. 119. 106.

2. More Special], which is not a Moral Vow, (as the former was) for the performing of any thing commanded, but it is (as hath been said) a Ministerial Vow, subservient to the Moral, and may be described to be, a voluntary ingaging of our selves to some outward work in it self not required, but useful to us that that which is a worship of God, may be better performed; or, It [Page] is a Vowing of an arbitrary and indifferent thing for a Moral End.

The Second Enquiry.
Quest. What then are the Ends and Reasons of a Vow?

Answ. They are such as these.

1. To assist us in our Obedience (our doing of good or forbearing of evil) in in those things wherein we find it most difficult: As suppose, a Man find himself very averse and shifting from selfexamination, and that required saying, What have I done? Jer. 8. 6. it may give him just reason to tie himself to some times of Humiliation, (as once a month, or still, before the Sacrament) that the Duty of Repentance may not be quite thrust out of doors, while it is (from time to time) thrust into Corners, and though it be not denied yet it is still delayed and omitted: Accordingly, there may be just cause to bind ones self, even by Vow, to set times apart for reading Scripture and Prayer, lest otherwise we be strangers to our Bible and to our God. So, if a Man be given to his appetite, and hath found himself often to offend, and to offend his Conscience that way; or that such Meats and Drinks [Page] (as Wine) have been unto him, grievous provocations to sin; or that he hath been therein often caught by such and such tempting Company; Here a good ground is laid of laying, by Vow (in regard of such Things and Persons) a restraint upon himself, that he may not for want of fasting, (Numb. 30. 15. 1 Cor. 9. 27. Jer. 35. 6.) or binding out himself from what is pleasing, but not necessary, lie in that sin which it is necessary, by all good means, to rid our selves of. Unto this Head the Vow of the Nazarites heretofore may be refer'd, wherein Holiness and a special separation of themselves from all worldly pleasures and the ordinary delights of other Men unto the Lord, Numb. 6. 2, 5. was intended and kept strictly to, for the time of their Vow; whereupon they were highly esteemed, Lam. 4. 7. and the people were or might be, happy in them, because they were Patterns of holiness, Amos 2. 11. Now the Rule of these external and auxiliary things, is, that they must not be Vowed absolutely, and in a separation from their End (as if Religion were to be placed in observing this or that day, in abstaining from [Page] this or that Meat, or that any thing were merited by these observances), I say, they are not to be Vowed absolutely as if there were any necessity, or holiness in the observance, but relatively, as they are helps of obedience.

2. To assist us in our Prayers, and comfort our hearts in the time of great Affliction, as Jacob vowed, and Jepthah, and Hannah, partly at least, to strengthen their Faith in Prayer, (unto which something hath been spoken before See before, p. 115, 116.), it confirmeth the heart much in expecting good from God, when there is a declaration of our good affections to him, and that he shall be a gainer, (if we may speak after the manner of Men) in his glory by granting those things which make for our comfort.

3. To assist us in our thanksgiving Sic intelligendi sunt omnes loci in Psalmis, qui de Votis loquuntur, Calv. Instit. ubi supra., Psal. 50. 14. which appeareth to be more real, if we do not only offer the Sacrifice of praise unto God, and the Calves of our lips, but also do good, and distribute, considering how pleasing to God that is, Heb. 13. 15, 16. Thus God had not only a Song from Hannah, but a (Vowed) Son, 1 Sam. 1. 11, 27, 28. & 2. 1, 11.

4. To assist us in our Charity, whether in respect of our Brethrens spiritual edification, [Page] 1 Cor. 9. 20. (which was the thing that Paul intended in that Vow, Acts 18. 18. as he did also in the circumcising of Timothy), or whether it respect their bodily relief; in which regard a Man may Vow to lay aside so much when the Lord prospereth him, and there is a time of greater gain, for the maintenance of the Ministry and the use of the Poor Gen. 28. last.; or to lay aside a little weekly, because otherwise that will come heavily from us, which in that way (it being dedicated to God aforehand) we shall far more freely and chearfully communicate, 1 Cor. 16. 1, 2.

The Third Enquiry.
Quest. In what manner are we to Vow, or what Considerations and Conditions are to be had, and observed in Vowing?

Answ. 1. We must Vow nothing but what is possible and feasible]. Not to keep all Gods Commandments perfectly, as if we were in a state of innocency, when now the Law is too weak to save us, because we are too weak to keep it, Rom. 8. 3. or, when we have been once angry, never to be inordinately angry again; for the best Men will still be subject to the like passions with other Men, Jam. 5. 17. Acts 15. 39. (though they be not passionate alike) but that which [Page] we do ingage into (if we vow wisely) is, a sincere care, and diligent endeavour (according to the strength God shall give (which we are to beg of him,) and with a due consideration and sence of the infirmity under which we labour and groan) to observe all that God requireth of us, that is, without partiality, though not without imperfection, and to keep our selves from our iniquity, really and without guile, though it may so fall out that we shall be foil'd against our will, and to our grief; and in that case it must be with rallying again, and renewing the Fight against those Lusts that fight against our God and our Souls, and our Vows.

2. It must be what is lawful]; Not (as they Vowed, Acts 23. 12.) to kill Paul; so Judges 17. 3. Nothing must be Vowed against Gods Word; for that's to bind our selves to a sin, John 3. 4. Nor which is inconsistent with our Callings as for a Man to Vow himself into a private life when he is called to be a Magistrate, or upon some colour of piety, or to pursue some self-pleasing design, to forsake Wife and Children whom he is called to take care of. Nor which is against Charity, as that rigid Oath of Saul was, [Page] 1 Sam. 14. 24, 29. Especially, against Gods honour, Deut. 23. 18.

3. It must be of things in our power, that is, which we may attain (in ordinary course) by the diligent use of the means, and the blessing of God thereupon. If a Man should Vow a single life all his life, when, though he have the gift of Continency now, yet he knows not how long he shall have it, may make his single life become a very sinful life; unto which it may be added, that, as the things, so the Persons that Vow, must be in their own power. There must not only be a freedom of Will and Election in those that Vow, but a freedom of Condition Rivet. ex. Num. 30.. For Children living with their Parents, to Vow Marriage with such or such against or without their Parents consent, is to do that which they have a will to do, but not which they have a power to do: for they are under the power of their Parents, to whom it belongs (as the Scripture Deut. 7. 3. Gen. 38. 26 still speaks) to give them in Marriage. And they do much worse that suffer themselves to be drawn into a Vow, and withdrawn from their Parents by Popish Seducers.

There's enough in this and the former Rule against Romish Vows, they being [Page] against the Word of God; Namely,

1. The Vow of voluntary Poverty, whereby, leaving the property they have in their goods, they bind themselves to live by begging, Deut. 15. 4. which is against Agurs Prayer, Prov. 30. 8, 9. and a thing whereby they put themselves upon that tentation which Agur therein expresseth.

2. The Vow of perpetual Chastity, which is against that Scripture, 1 Cor. 7. 9. How few are there in whom those burnings are not, though in different degrees and at different times? In which regard for a Man to bind out himself from Gods Remedy, What is it but to tempt God?

3. The Vow of regular Obedience, directly against that Scripture, Ye are bought with a price: be not the servants of men, 1 Cor. 7. 23. for in that Vow they bind themselves, even in the things belonging to the worship of God, to be obedient to their Superiours Will; yea, to eat, drink, sleep, be apparelled, according to a Rule given them, wherein Luther relates that in his time there was such rigor, that if a little Flesh would save his life that was tied to Fish, he must not take it; and that he saw many, strong for their age, yet so extremely pale and weak (walking with [Page] a Staff to sustain themselves) that he wondred at it, and asked them how it came to pass that they were so wan and weak; They answered, by their Watching. And why (saith he) Do you not Sleep then? Their answer was this, It is not permitted to us to do so. Luther in Gen. 13. 9.

And besides this unlawfulness, they consider not how little power they have to bear what they bind themselves unto; which also adds to the unlawfulness.

4. We should bind our selves by a Vow then only when it is truly needful for us, and in such things as wherein we see just and great cause to lay a willing constraint upon our selves for God, and our Souls good; For (as hath been said) a Vow in external things is grounded very much upon a conviction within our selves, that, howsoever others may do well without it (and therefore are not bound as we are to it), yet we cannot want it without being wanting in the Duty we owe unto God, unto which we are bound and prae-obliged by our Moral Vow also: We are not to make Vows trivial things, but to use the highest Medicines in the highest Maladies.

5. Vows must be very deliberate, not [Page] rash, as they that Vow they will never go into such an House again, nor into such Company; They will swear away their Healthing and Gaming, but it is all in passion, perhaps in an Ale-house, not as in Gods Presence; it is while they feel the smart of these things, and so a new tentation carries them to their old course, Prov. 23. 25. whereas every prudent purpose is established by counsel, Prov. 20. 18. and Men should make a Vow (which is not like to be made good without fighting) as they make War, that is, with good advice. It's a condemned thing to be like that headlong Herod, that suddenly and wantonly bound himself to give any thing that a Dancing. Damosel would ask, and so to do that which was highly against God's Law, and sadly against his own Conscience, Mark 6. 22, 25, 26. Or, to be like Saul, who, in all haste, brake off from his enquiring of God, and bound the People under a Curse to eat no Food till the Evening; which was not only against Charity (as was observed before) but against wisdom and all good advice; for the matter of the Oath hindred the end of the Oath, to wit, a greater slaughter of the Philistins, 1 Sam. 14. 24, 30. At least, it is (or may be) [Page] to be like Jepthah, that by his more zealous than advised Vow brought himself into a Snare, and which (as it is observed out of Justin Martyr Per Ares. Loc. 114. de Votis.) God suffered him to fulfil, that Men might have an example to warn them never to make a Vow to God indefinitely [...]., and in such a latitude that they bind themselves to they know not what.

We are therefore to cast perils beforehand, both in regard of the difficulty of the thing we would bind our selves to, Josh. 24. 19. and in regard of the infirmity of Humane nature; for though the Spirit (in a day of Solemn Humiliation especially) be willing of any good thing, yet the Flesh is weak, Mat. 26. 41. And hereupon to enter upon such an action and obligation, with much humility and sense of the need of the Lord's going along with us in it, John 15. 5. Judges 5. 8. as also, with David's Prayer, 1 Chron. 29. 18. not with Peter's Presumption, Mat. 26. 35. And with Faith also; for our own best resolutions are but like Saul's Armour to David: we must set about such a business (as he did) in the Name of the Lord. It's an holy and hopeful thing to say, O Lord, I Vow, because I would not let sin have dominion; and [Page] therefore, Lord, perform thy Promise, wherein thou hast said, Sin shall not have dominion, Rom. 6. 12, 16.

Obj. If the Case be so, and there must be so much ado, then it is good not to Vow at all, as Mat. 19. 10.

Answ. That doth not follow, any more than that did which the Disciples spake concerning Marriage; for as all cannot be without the help of Marriage, Mat. 19. 11. so neither can some live so religiously and holily without the help of a Vow: But that which followeth is only this; therefore we should not vow rashly at all; wherein Calvin speaks very solidly, when he saith, That nothing is more adviseable than to be very sparing in Vowing, because they that Vow with levity, do either quickly repent of their Vow, or else undergo it with such servility as is in them that do things by force; and if they pay and perform their hard task, it is with much trouble and tediousness, whereby the business is mar'd, and loseth all its grace and beauty. Calv. in Deut. 23. 22.

Let all Christians therefore be very observant how they Vow, that they may not entangle themselves, and yet not omit that considerate Vowing by which they may so advantage themselves; And [Page] let them Remember, that they may Vow divers things profitably, wherein there is not such a difficulty and hard Discipline as in some other things there is. This will appear if we review and imitate Jacob's Vow; Who saith,

1. Then shall the Lord be my God], Vow thou so too, upon the obtaining of a singular and signal Mercy to serve the Lord only, to cleave unto him firmly, to walk before him circumspectly, and more exactly by the help of his grace.

2. I'll make him an Altar], I Vow to have Prayer in my Family, and to set apart some time for private Prayer.

3. As Jacob Vowed the Tenth, so mayst thou, I will give the Lord a part of my Goods, confecrate such a Sum to him, lay by me in store [...] Cor. 16. 2. something for him, and for his poor Servants. All this is something, and yet no more than what may be done chearfully; yea, with much more chearfulness and comfort of Conscience, than if it were let alone.

Now indeed, the Vowing against a special and natural corruption, is another matter. If we have faln once and again into such evils, we may not Vow never to be overtaken more; for sin we shall while we are here; and if any sin overcome [Page] us, it will be our natural and constitution-sin: but we may Vow, not to give way to it for the natural pleasure that there is in it, or out of diffidence or distrust of the power of God for getting the better of it, or as, lying down in despair, because of such Goliah's: we may also Vow, carefully and watchfully to avoid the occasions that may (with attending on our Calling) be avoided, of falling into them; (as Joseph would not be with her, Gen. 39. 10. and yet went into the House to do his business, v. 11.) as also, to use all good means to keep our selves from our iniquity. It's but a folly for a Man to Vow he will never be overcome by a powerful Enemy; but yet to use all good means not to be overcome, that he may, and usually Men do resolve upon; so here, if such company, meats, drinks, dalliances, compliances, give strength to a Master-sin, and make it more Master; all such things one may zealously (and yet cautelously) Vow against: And, let this be the caution; Try for a time (as the Nazarites Vow was temporary), as, for a week, a month, a quarter; and in such a measure, (not the highest and hardest degrees at first). Thus by disusing, thou mayst by little and little (and so more [Page] and more) wean thy self from, and give a Bill of divorce unto those things that hurt thee and hold thee, and which thou hast been longer (as it were) married unto. Thus People by keeping away one from another a week, a month, a year, at length grow out of all acquaintance, and can live one without another well enough.

Unto this Fifth Caution (which being so manifold) hath detained me thus long), I add,

6. That a Vow must be free, that is, (as to these auxiliary and external engagements) Christian liberty must still be preserved, and the Vow must be made and continued according to the reason and occasion whereupon it is grounded. To Vow abstinence from Wine and strong Drink for ever, is to lay a Snare to catch a Mans self in; Age, or incidental Weakness may as much need it, and be enliven'd by it as Youth was defiled by it; yea, a young Timothy may be so weak, as that Paul will be so far from wishing him to make a Vow against Wine, because of his youth, that he admonisheth and adviseth him to the moderate use of it, because of his weakness.

The Fouth Enquiry.
Quest. What Rules and Helps are there [Page] for, and Reasons of the strict performance of Vows being once made?

Answ. 1. If Vows be made unlawfully and rashly, they bind indeed, But to what? To Repentance (as was said before of Jepthah's Vow) not to performance; we must not make Laws to our selves against Gods Laws: If a Father or an Husband might make Vows of none effect, (Numb. 30.) How much more God? It's a sad thing for Christians to make such Vows as they cannot with any comfort keep or break; Not keep, because they be rash; not break, because they be Vows; like Children, that out of fear, promise what you will. Men that over-vow, are like Men that over-purchase themselves, whereby they grow miserably in Debt, and (haply) are forced to sell the Land again to pay the Debt. So inconsiderate Vowers are miserably troubled, finding it impossible to perform, and being therefore forced even to unpromise again (though it be as dismal as to part with purchased Land) that they may have some peace (by Gods mercy pardoning their rashness upon repentance) in withdrawing from their Vow, who could have no peace under the obligation. Men may quickly make [Page] such Vows as no honest and wise Christian will be their surety for the payment of. How many shew zeal in Vowing, and then grow wise after when they come to performing? When on the contrary, Wisdom should be put to making of our Vows and Promises, and Zeal to the Performance.

But though, in some Cases we may be prohibited, and in other Cases disabled to do what we have Vowed, whereupon an impediment will be put to the performance; yet such is the reverence of a Vow, and so scandalous the breach (if it be publick) among Men, and so dishonourable to God, to play fast and loose with him, that, though it be not made so advisedly as it should be, yet carnal difficulties, worldly discommodities, private and personal dissatisfactions should not beat us off from the performance of it, because they will not bear us out in it, Psal. 15. 4. Judg. 11. 35, 36.

2. If they be lawful and holy Vows, wherein we bind our selves to things pleasing to God, and helpful to godliness, then we may say with Jepthah, I have opened my mouth unto the Lord, and I cannot go back, Judg. 11. 35. In this the Scripture is very express, Deut. 23. 21, 23. [Page] And in particular, in this Text, Eccles. 5. 4, 5, 6. So Psal. 76. 11.

And hereof there are these Reasons.

1. Because Religion being it self a Bond; a Vow is the Bond of that Religion; so that though the thing Vowed were a thing free before the Vow, yet it becomes a matter of Religion to do what is vowed when it is vowed. The matter Vid. Rivet: & Ames Cas. ut supra. of a Vow, that is, the thing which is vowed, may be, in it self, indifferent; but a Vow (as a Vow) and in the formality of it, appertains to the Worship of God. He that Vows against drinking Wine for such a time, doth not worship God immediately in forbearing to drink Wine; but yet he worships God in that abstaining by accident, because he stands bound under the Religion of a Vow, and for the honour of that God to whom the Vow is made, so to do; which will further appear in the next Reason.

2. Because God owns the thing vowed], Acts 5. 4. Was it not thine own?—in thine own power? But it was not so after he had sold the Land, and brought the Money to God, and devoted it to him as the whole of that Money he sold his Land for. So Psal. 56. 12. Thy Vows are upon me, O God: Not that God makes [Page] Vows, but they are God's when we have made them before him and to him. This even Heathens saw by their Light; and [...]amnabis [...]u quo (que) [...]otis. Vir [...]il. Eclog. [...]. therefore accounted them that had Vowed guilty of their Vow till they had paid it, and that they lay damned of that Vow, and as Persons condemned under it and by it, if they neglected to pay it.

3. Because the breaking of a Vow contains many sad and shameful things in it. As 1. Foolery and mockery, Eccles. 5. 4. and Vanity, ver. 7. 2. Flattery and hypocrisie, Hos. 6. 4. Psal. 78. 33, 34, 35, 36. and so the losing of ones credit with God, Psal. 78. 8, 9. 10. v. 37. 3. Perfidiousness, because a Solemn Covenant is broken. [...]ee Moller [...] Psal. 66. 13. [...]ereator [...]idam [...]ortuus concidit, Quest. 30. Libras quas pauperibus legaverat egrotus [...]eddere [...]ecusavit [...] Morbo [...]iberatus. 4. Profaneness, because it is made in the Presence, and unto the Majesty of God, and yet is broken and sleighted, Eccles. 5. 6. Gal. 6. 7. 5. Want of the fear of God, Eccles. 5. 7. 6. It makes God to blast a Mans Enterprizes, and destroy the work of his bands, because of the errour of his Voice, Eccles. 5. 6. Behold how fearful the consequences of this fickleness are, Jer. 34. 16, 17. Any thing will serve to witness for God against such Men, Josh. 24. 27.

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Quest. In what manner is a Vow to be performed?

Answ. 1. Wholly], Not as Monks, that perform their Vow in not-marrying, but therefore are the more unchast, and live in all impurity.

2. Speedily, Deut. 23. 21. He gives twice that gives quickly.

3. Freely and chearfully], Praises should be as ready and as hearty as the Prayers that were made when the Vow was made; and therefore Musculus Loc. Com. De Votis; Preces nostrae dum aegrotamus non sunt Votivae, ideo (que) sanitati restituti, nullam Voti redditionem proponimus ne (que) per nos, ne (que) per aliquem publicum Ministrum Ecclesiae. upon this occasion, blames them that when they be sick, desire publick Prayers, and yet take no care to have publick Thanks returned to God when they are recovered: The real acknowledgment also of their thankfulness should be freely rendred, as we see in Hannah, 1 Sam. 1. 27. for God loves a chearful giver. And therefore there should be providence in Vowing, that the performance may not come with an Alas, as it did from Jepthah Judges 11. 35.

Quest. What Helps be there for the performing of what is vowed rightly, though performed hardly?

Answ. 1. Part with thy Lusts], As People go to Fairs and Markets, and there sell what they are loth enough to part [Page] with, that they may pay what they owe; so Go to the means of Grace; Perhaps, the Minister may bid so fair See Ezra 10. 2, 10, 11, 12. Hope of good, fear of evil prevailed to make them return to their old Covenant-Command, Ezra 9. 10, 11., as that thou wilt part with those corruptions that hinder the performance of thy Vows. If it were so, and corruptions were once mortified, How easily would Vows be performed?

2. Borrow of Friends and Neighbours], so People use to do that they may not disappoint their Creditors, and make forfeits to their Landlords; converse with godly Christians that are honest themselves in their dealing with God, and would have all others to be so also. And let all Christians lend what And to keep their new Covenant. An Ezra may [...] much. help they can, that their Fellow-Christians may pay their Vows. Abhorred be they that give the Nazarites Wine to drink, Amos 2. 12, and entice others to do contrary to their Vows and Engagements; They be like the Devil, Acts 5. 3. Gen. 3. 4, 5.

3. Abate from ordinary Delights]; for that's needful for the performing of extraordinary Engagements. As those that have an hard Fine to pay, abate for a time, in dyet, apparel, and other (notnecessary) Expences; so must they that make strict Vows, and mean to pay them, [Page] from carnal contentments, as from Revels, Feasts, or put a Knife to their Throat if they be there, and be given to appetite, Prov. 23. 2. so, if given to anger, rather forbear good than speak evil, Psal. 39. 2. O How did David's Light and holy Understanding overcome his longing! 2 Sam. 23. 16, 17. So did the Rechabites obedience their natural content: which obedience to their Father, God did highly commend and reward, Jer. 35. 14, 18, 19.

4. Pray earnestly to God, that strength may be given from him for the performing of that Vow, (howbeit hard to flesh and blood) that was made not only before him, but for him, 1 Kings 8. 57, 58. 1 Chron. 29. 18.

This is honesty to keep thy word: and this will be thy comfort, as it is to a Man when his great Fine is paid, though he have pinch'd to pay it.

Obj. Oh, but I have broken Vows!

Answ. If wilfully, it is a fearful sin, Isa. 24. 5. but yet not unpardonable; for God pardons iniquity, transgression and sin, that is, sins of all sorts and degrees; If weakly, God is merciful; for [Page] even Men are so in this Case; when a Man out of an honest mind willing to pay, binds himself firmly to pay at such a time, yet is not able by all the shift he can make to do it: Here the Creditor blames his inconsiderateness (perhaps) in making him believe he would pay and yet disappointing him, but he passeth it over for all that, and loveth to see such a disposition to discharge a Debt, and saith, I see, this poor Man is as willing to pay as to promise if he were able; I take that well, and pass by his Non-performance now; He will pay when he hath it: even so, he will speed well with God that can say, truly, Lord, thou knowest I I would pay if I had it, and will pay, if I can get wherewithal to do it.

Scripture-Questions out of Isaiah.

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Isa. 9. 6, 7.‘For unto us a Child is born, and unto us a Son is given, and the Government shall be on his shoulders; and his Name shall be called Wonderful, Counseller,, The mighty God, The everlasting Father, The Prince of Peace, &c.’

Qu. WHat's the reason why Christ is so often mentioned in the Promises of the Old Testament, and Prophecies of the outward deliverances of the Church?

Answ. 1. In general]. 1. Because without Christ, it is impossible any good should be vouchsafed to us; For, since the Fall of Man, our state is sum'd up in this, God against us; for that's the fruit of sin, Jer. 21. 13. Zech. 11. 8. Rom. 5. 10. only in Christ, there is again, God with us, Isa. 8. 8, 10. & 41. 10.

[Page] 2. Because in and through Christ all good is given out from God unto us, 1 Cor. 3. 21, 22, 23. Rom. 8. 32.

In particular], That this may appear so to be, Christ is here set forth, in his Person and Office; and that as both of them make for his Peoples good.

1. In his Person]; For Behold here, It is said,

1. A Child is born], There's Christs Humanity; for He was Marie's Child, Mat. 2. 20. that is, of her substance, though conceived by the power of the Holy Ghost; He was also fed and bred up with Butter and Honey, as other Children us'd to be in that Land that flowed with Milk and Honey, Isa. 7. 14, 15. This Child (like the Youth or Child) David, 1 Sam. 17. 33, 42. masters and destroys all the Goliah-like Enemies of the Church.

2. A Son is given], There's his Divinity, Luke 1. 35. which they that had eyes saw well enough, John 1. 14. The Child is born, but the Son, that is, Christ (as the Son of God) is not born but given; yet it's true that that holy thing that was born of Mary is truly called the Son of God, Luke 1. 35. that being ordinarily ascribed to the Person that properly belongs to either nature, so that holy [Page] thing, is that holy Person, said to be born of Mary, because (as Man) he was so, but (as God) he was given not born; And when God gave him forth unto us, it is under this Name, The Son of God, Psal. 2. 7. Heb. 1. 5.

3. A Child is born, and a Son is given, to us. There's our felicity; for God gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life, John 3. 16. This shews what's meant by this [Us], that is, all Believers, whether before or after Christ, and whether they be Jews or Gentiles, Acts 15. 11. Luke 2. 10, 11.

O How many be there that believe there is a God, but not that he is a Father to them? that there is a Christ, but cannot say or shew that he is given to them? Happy that Man that can say in the presence of Christ, My Lord and my God, John 20. 28. and that Woman that can say and sing in the presence of God, My Spirit hath rejoiced in God my Saviour, Luke 1. 47.

2. Christ is here set forth In his Office]. The government of all Mat. 28. 18., especially of the Church is upon his shoulder; He hath the Keys to lock and unlock, do and undoe Joh. 5. 22. as he pleaseth, Isa. 22. 22. Rev. 1. 18. [Page] & 3. 7. He hath no such yoke or staff as is an instrument of oppression (as Isa. 9. 4.) but a Key and Ensign of Rule and Domination; and under this great work and weight of Government he puts his own shoulder; Albeit he use Instruments, Prov. 8. 15, 16. yet he is no nonresident, He sees, oversees, and perfectly orders all himself.

Unto both these is adjoined for the Churches further consolation and confirmation, a fuller description of Christs Person and Government.

1. Of his Person], which well followeth upon the mention of his Government, because it shews how excellently and abundantly he is qualified for the managing of it. But it is also of general use; For, As God set his Name [Almighty] before Abraham to assure him of all covenanted mercy; and as he did more largely spread his Name before Moses to set forth the goodness and the glories of his Nature; and both in reference to, and for the behoof of his Church: So here, the Name of Christ is like Ointment poured forth, Cant. 1. 3. and his several Attributes reckoned up to ascertain the Church of all desirable things in and by him.

[Page] He is therefore said to be,

1. Wonderful], Not only in his Person (a Child in a Manger, and yet God; God, and yet lying in a Manger, Luke 2. 12, 18.) Nor only in his Wisdom and Understanding, Luke 2. 47. and in his Preaching, Luke 4. 22. John 2. 46. Nor only in his miraculous Works, Luke 9. 43. but especially in regard of the gathering, governing and protecting of his Kingdom and Subjects, John 14. 12. in relation whereunto, strange things have been, are, and will be done in the World, Psal. 77. 13, 14, 15, 16. with Mica. 7. 15. Zech. 8. 6. especially, the work of Redemption is fill'd with Wonders, Ephes. 3. 9, 10. 1 Tim. 3. 16.

2. Counseller], Isa. 11. 2. Not only because he is acquainted with his Fathers Counsels, John 1. 18. & 5. 20. as Privy Counsellers are with State-matters, and because in him are hid all the treasures of wisdom and knowledg, Col. 2. 3. So that He can say, Counsel is mine, and sound Wisdom, I am Ʋnderstanding, Prov. 8. 14. but especially because he reveals (as the great Prophet of the Church) the whole Counsel of God, Luke 7. 30. Acts 20. 27. Mat. 11. 25, 26, 27. Not only as far as is necessary for their salvation, [Page] but for their direction also, consolation and confirmation in all their concernments; He it is that saith of Himself, I lead in the way of righteousness, in the midst of the paths of judgment, Prov. 8. 20. and that for our great benefit, ver. 21.

3. The Almighty God], True God, equal with the Father, 1 John 5. 20. John 5. 17, 18. and as Mediator also, God-man, John 20. 28. Luke 1. 47. He must needs therefore be Mighty, (Psal. 50. 1.) yea, Almighty, Rev. 1. 8. Now, as God said to Abraham, I am the Almighty God, (Gen. 17. 17. that is, I am so for thy use; so it is here; Christ is the mighty God, that is, as a Priest, Mighty to bear the whole Wrath of God, Isa. 53. 4. to save us, his Blood being the Blood of God, Acts 20. 28. And (as a Prophet) mighty in Word, and working mightily therein by the operation of his Spirit, Gal. 2. 8. whence it is that there are so many Believers (Acts 2. 41.) when there could not be one, but by that exceeding great power whereby God raised up Christ, and Christ raised up himself from the dead, Ephes. 1. 19. Rom. 1. 4. As a King also the power of a God sheweth it self in him to the rejoicing of the hearts of all his Subjects, Isa. 52. 7. Zech. 9. 9. It's he [Page] (chiefly) who is that Mighty one that God hath laid help upon, that he might be the mighty King and Helper of his Church, for the overthrow of all the enemies thereof, Psal. 89. 19, 23. yea, the strength of Jehovah is not only with him, Psal. 110. 1, &c. but in Him, Exod. 23. 21. and that Name is on him, Jer. 23. 6. that he might throw down all spiritual Enemies, Sin, Satan, Death and Hell, 1 Cor. 15. 57. Col. 2. 15. Heb. 2. 14. He is not only a Counseller, but mighty to execute all his Counsels, and to overthrow all the Counsels of the Adversaries of his People, Isa. 8. 10.

4. The Everlasting Father], so he may be said to be two ways, 1. Because he is (together with the Father and the holy Ghost) the Author (which this word [Father] signifies, Gen. 4. 21. Job 38. 28.) and the giver of eternal Life, John 10. 28. and all lasting and everlasting good things, 2 Thes. 2. 16. yea, (as Mediator) He in special, is the procurer thereof, and the person in whom it resides, John 17. 2. 1 John 5. 11, 12. 1 Joh. 5. 20. 2. He may be thus called in respect of the care and kindness he hath for his people who are (oft) like shiftless Children, Job. 29. 16. He ever looks to his [Page] little Children; He hath an everlasting Kingdom, and as Kings are Fathers of their Country, so is he of his Church; but They only for a time, He for ever: But, besides both these (which are ordinarily mentioned) Christ is more properly a Father, because he hath a Seed and abundance of Children (Heb. 2. 13. Psal. 110. 3. Acts 2. 41.) purchased by his Death, Isa. 53. 10. begotten by his Resurrection, 1 Pet. 1. 3. Ephes. 2. 6. for whom he hath purchased, and (as an Everlasting Father) provided an everlasting Inheritance, Ephes. 1. 14. 1 Pet. 1. 3, 4. And in the mean time he takes such a Fatherly care of them here, as that no Man shall hurt them, Acts 18. 10.

5. The Prince of Peace]. He (as a Priest) procureth our peace, Ephes. 2. 16, 17. (the chastisement of our peace being laid upon him, Isa. 53. 5.) He (as a Prophet) preacheth peace, Ephes. 2. 17. Isa. 57. 19. Job 3. 4, 29. He (as a Prince) worketh peace for his People, by taking a course with all their Adversaries, Mica. 5. 5. and bestoweth peace on them, even that peace which passeth all understanding, Psal. 68. 18. Gal. 5. 22. Phil. 2. 7. When he left the world, Peace was his Legacy, John 14. 27. and now he is in Heaven, [Page] he is doing that which he went for, that is, preparing Mansions for his Disciples wherein there shall never be any molestations, John 14. 1, 2, 3. Isa. 57. 2.

How great a comfort is there in all this for all His? To us a Child is born; That's set first, and that brings all other comforts near to us; He hath married himself to our nature, and so He is our Goel and next Kinsman; Hereby we are extreamly near to God, and God is unspeakably near to us: Hence, To us a Son is given; for He is not only a Child and Son of Man, but the Son of God. This admits us to the blessed enjoyment of all his following attributions, The Government is upon his shoulders; He that is our Child and our God is the Prince of the Kings of the Earth, Revel. 1. 5. having all power given him in Heaven, and in Earth, and in Hell, for our use, Mat. 18. 28. Revel. 1. 18. For the managing of which princely Power for our best advantage, He is Wonderful, in his Works, Exod. 15. 11. Counseller, in his Word; the Mighty God, for the bearing of our sins on the Cross, and disburthening us of them; as also, for the bearing down of all our Enemies, and freeing us from them, John 16. 11. [Page] and so He is the Prince of Peace; commanding peace for us, Psal. 44. 4. and working peace in us, so that our hearts and minds are kept safe and quiet as in the strongest Garrison through Christ Jesus, Phil. 4. 7.

Ver. 7. Hitherto of our Saviours Person. In this Verse followeth the Description of his Government, which is the perpetual stay of the Church of God in this diversly and (oft) very sadly governed world, but, looking to Christ the Supream Governour, Eccles. 5. 8. all's well, or shall be well, all is right, or shall be set at rights at that last and great day. Mean-while, He moderates the worst things, and makes them to those that are his, the best things, Rom. 8. 28. This Government is described by the extent, peace, relation, administration, and perpetuity of it.

1. By the extent and amplitude of it]; for it is a thriving and still-encreasing thing; Christs Kingdom is still coming Mat. 6. 10. and coming on, which was especially by the coming in of the Gentiles, Psal. 2. 8. Isa. 49. 18, to v. 24. But still, and even unto the end of the world, wheresoever the Gospel is preached, some are added, Acts 2. 47. & 11. 24. See Mat. 13. 31, [Page] 32, 33. All other Kingdoms and Monarchies have their decreases, but Christ's is still on the growing hand; yea, He gains by what he loses, the Blood of Martyrs being the Seed of the Church.

2. By the peace of it Luke 2. 14.]; for the Kingdom of God is peace, Rom. 14. 17. and Christ the King is the peace, Mica. 5. 5. More particularly, in and by the Kingdom of Christ, there is a Personal and Social peace.

1. A Personal peace], and that divers ways; For so there is a peace, 1. Of Justification, by the righteousness of Christ, which is a main thing in the Kingdom of Christ, Rom. 14. 17. and which, being purchased with his Blood as a Priest, he doth as a royal King, bestow on all those tha [...] are his, Psal. 66. 18. Isa. 45. 24. And by this Justification through Faith, there is inward peace filling the heart with joy in all outward troubles, Rom. 5. 1, 2, 3. 2. There is the peace of Sanctification by those gifts and graces which Christ, as an ascending King Psal. 66. 18. bestows upon all those that are His by the Spirit Gal. 5. 22. Fruit of Spirit, peace. of grace (Job. 7. 39.) and by which he rules in their hearts and souls; for the Kingdom of God is within us, Luke 17. 21. This peace of Sanctification hath two branches; for it ariseth,

[Page] 1. From the mortification of our Lusts, which when they prevail there is fighting, 2 Sam. 24. 10. but when they are prevailed over, much tranquillity of mind as we see in David, who was freed from grief of heart, and greatly rejoiced in God when by Abigail he got the better of his irregular passion, 1 Sam. 25. 31, 32, &c. Thus Christ rules when the peace of God rules in our hearts, for the subduing of all those unruly passions that are the make-bates between Man and Man, Col. 3. 15.

2. Peace ariseth, not only from the subduing of our Lusts, but from the quickening of us to newness of life, from an holy frame of heart, and a lively exercise of Christian graces in our whole carriage. Thus by Faith there is perfect peace, Isa. 26. 3. and by the testimony of a good conscience in the faithful discharge of our duties, much rejoicing, 2 Cor. 1. 12. and by patience, a possessing of our souls in peace, Luke 21. 19.

3. There is a Personal peace of relation, union and interest in Jesus Christ; as Men are much quieted if they have a friend nearly related 3 John 10. 6. 1 Sam. 11. 9. and dearly affected to them, and that is able in every condition to give them help, that hath enough [Page] in him for their use. Thus it is with us in regard of Christ; yea, much better than thus, inasmuch as his love and power is infinitely greater, and the union between us and him nearer (though spiritual) than that of our kinred according to the flesh; therefore Christ (that his troubled Servants may have peace) calls them to himself, John 16. 33. Phil. 4. 4, 12, 13.

4. There is the peace of inward consolation by that Spirit which is the Comforter, to allay and take away all heart-trouble, John 14. 26, 27. Hereby Jesus (as Jonathan, 1 Sam. 23. 16.) strengthens the hands and hearts of his Servants in God.

5. There is the peace of expectation; Let not your hearts be troubled (saith our Saviour, John 14. 1, 2, 3.) for, I go to prepare a place for you, that where I am ye may be also; look to that in all troubles here, and quiet and comfort your hearts, 1 Thes. 4. 17, 18. 2 Cor. 4. 14.

6. Of sustentation mean-time, Acts 18. 10. Psal. 73. 23, 24, 26.

Thus of the personal Peace.

2. There is, by a reigning Christ, a social-Peace, or a society-Peace; And that, 1. By our own Regeneration, whereby [Page] our spirits are made peaceable towards others. 2. By others Conversion whereby their spirits are made peaceable towards us: Both these we find, Isa. 11. 6, &c. Thus was the raging spirit of Saul calmed, and thereby the whole Church also had much more rest and quiet, Acts 9. 31. yea, by the convictions of the Word upon the hearts of wiser Men (though they be not converted) there ariseth a peace to the People of God by an over-ruling Christ; and Thus by Gamaliel's counsel (upon a ground of Religion, to wit, that it was dangerous to fight against God, Acts 5. 39.) that bloody company were so convinced, that the Apostles had their lives, and were dismiss'd with a comfortable measure of peace. Unto all which we may add, that Christ (to whom all power is committed) bends and binds the hearts, tongues and hands of Enemies, as Gen. 31. 42. & 33. 10. raiseth up instruments, and ordereth out benign Providences as he pleaseth for his Churches peace. Hence something they do against the Children of God, and more they cannot do, though they would never so fain, and though they be never so like to do it; as we see in Herod, Acts 12. 2 3, 4, 5, 6—11.

[Page] Hitherto of the Peace of Christs Kingdom.

3. Christs Rule and Dominion is described, by the relation it hath unto David]. Here therefore is (as it were) the Heraldry of the Holy Ghost, describing this King as lineally descending from David; This was of great use to the Jews, because all their Covenant-comforts 2 Sam. 23. [...]. and precious Promises were laid up in the House of David, 2 Sam. 7. 26, 29. 2 Kings 19. 3, 4. 1 Chron. 14. 2. yea, and is so to us Gentiles also Luke 2. 32.; for the main Promises of the Covenant of Grace are made and belong to the people of God in all Ages Ezek. 37. 26. Acts 2. 39. Luk. 2. 10., which people of God we Gentiles now are Rom. 9. 25., over whom Christ the Son of David is as their King and Shepherd, Ezek. 36. 24. John 10. 16. Rom. 10. 12. Hos. 1. 10, 11. In sum, There's no comfort for sinners, but in a work of Redemption and Reconciliation; none can be merry solidly, but they that can sing that new Song, Revel. 5. 9. There's no Redemption but by the true Messiah and his Sacrifice, Dan. 9. 26. John 8. 24. Acts 4. 12. This true Messiah must be of the House and Lineage, and sit upon the Throne of David, Luke 1. 32, 33. & 2. 4. By this Description therefore we see [Page] where to fix our comfort, there being no sitting upon the Throne of David since this Child was born, but by this Child and Son of God only, to whom is given Dominion and Glory, Dan. 7. 14. Mat. 20. 18. yet we must remember, that He sits on the Throne of David as David did, reigning outwardly and subduing Enemies as he did: His Kingdom is not a worldly Joh. 18. 36. but a spiritual Kingdom Rom. 14. 17., wherein he rules by his Word and Spirit, Psal. 110. 2, 3. Mat. 12. 18. Luke 17. 21. only while he rules thus in his Church spiritually, he rebukes the wickedness of the world as he seeth good outwardly, Psal. 110. 6, 7. Acts 12. 20. yea, and of the Church also, Acts 5. 5, 10, 11. & 13. 11.

4. The Government of Christ is described by the manner of the administration of it]. His Kingdom is a well-ordered and established Kingdom as the Covenant with David was, 2 Sam. 2. 3, 5. Christ in person did set things right in the Temple, John 2. 15, 16. And hath set an order in his Church, Mat. 18. 15. John 20. 23. Ephes. 4. 11, 12. 1 Tim. 3. 2, &c. & 5. wholly, and Tit. 1. 5, 6, 7, &c. yea, for See Heb. 9. 10. outward things, 1 Cor. 11. 2, &c. 34—& 14 throughout, Col. 2. 5. It is also an all reformed. established Kingdom, so that the Gates of [Page] Hell cannot prevail against it, Mat. 16. 18. nor any true Member of it, Luke 22. 32. John 17. 15. 1 Pet. 5. 10. with v. 8, 9. This appears because all those things are in it whereby the Throne is established, as right Laws and righteous Executions of Heb. 1. 8, 9. Judgment in regard of his Enemies, and Justice in regard of his Subjects.

5. It is described by the perpetuity of it]: It is for ever and ever, Dan. 7. 14. Luke 2. 33. Heb. 1. 8. As long as this world lasteth, Christ doth 1 Cor. 15. 24. and will administer it (as Mediator) as now it is; and ever after, the Kingdom will continue in a glorious state, 2 Tim. 4. 1. & 2. 12.

All this is sealed and assured by the zeal and ardent love of the Lord of Hosts, which is the cause of it; and again, by the zeal and vehemency of spirit that is in the Lord of Hosts for his own glory, his Churches welfare, to pay his Enemies their Wages, to make good his Truth, and perform his gracious Promises made to his people. When God puts on the cloak of zeal, as 2 Kings 9. 20. & 20. 15. he will throughly plead the cause of his Church, Jer. 50. 34. vindicate the honour of this great King, and see that all shall be well, though for present, it be [Page] never so ill, Isa. 59. 14, 15, 16, 17, 18-20. & 63. 5, 6. Our zeal is oft seen in promising and professing; It were better shew it as God doth his, in performing.

That which yet remains to be more particularly spoken to, is, why Christ is so much spoken of in Promises and Promises of the Churches Deliverance; whereof these Reasons may be given.

1. Because Christ is the foundation of faln Mans recovery 2 Cor. 1. 20. Isa. 49. 8., of the covenant of grace, & of all the grace & comfort of that covenant, which containeth all good in it, as the Mine of Mercy. He is therefore mentioned and described immediately after the Fall in that first grand Promise, Gen. 3. 15. revealing mans restoring upon this ground, that the Seed of the Woman shall bruise the head of the Serpent (that caus'd the Fall) by the Serpents bruising of his heel; that is (principally) by our Saviours Death, whereby he was destroyed that had the power of death, that is, the Devil, Heb. 2. 14.

After which Promise, Christ and the good things we have in and by Him, are still brought in and represented.

As 1. To Noah, to assure the restoring of the world after the Flood had drowned and destroyed all; for Noah built an Altar Gen. 8. 20, 21., offered Burnt-offerings, from [Page] which the Lord smelt a sweet savour, and so resolv'd never to destroy all again, as he had once done; This was not because the Lord in the blood of Beasts, but because the sacrificing of them was a type of the Sacrifice of Christ, who gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour, Ephes. 5. 2.

To assure this further, God established a Covenant with Noah, and with his Seed, and with every living Creature, Gen. 9. 9, 10, 13. whereof the Rain-bow was a sign, which is applied by Isaiah, chap. 54. 9. to the Covenant of grace, shewing that it issued from that.

2. To Abraham, saying, In thee and in thy Seed, all the Nations of the Earth shall be blessed, Gen. 12. 3. & 22. 18. which, by the Apostle Paul, Gal. 3. 8, 16. is applied to Christ.

3. Christ, and his Redemption is set forth in their Deliverance out of Egypt, where He that appeared to Moses under this Name, I am that I am, Exod. 3. 14. appeareth to be Christ by the same title (in effect and as further unfolded) given to Christ; yea, taken to Him by Himself, Revel. 1. 4. So in Exod. 23. 20, 21, 23. He is described as their Deliverer out of Egypt: yea, therefore they were delivered, [Page] because He (in a sort) was delivered in them, as being to come of them, Hos. 11. 1.

4. (To omit the Covenant of God with David, Psal. 89. 28. 2 Sam. 23. 5. which is intimated in their Deliverance from the Assyrian, 2 Kings 19. 34.) Christ is often mentioned in the Prophecies of their Deliverance out of the Captivity, as is manifest, not only in this Text, but in divers other Scriptures, and namely in these following, Isa. 7. 14. & 8. 8, 10. & 10. 27. Jer. 23. 5. to v. 9. so Ezek. 36. 25. Dan. 9. 17, 26. Micah 5. 2, 5. Zech. 9. 11. in which last place Christ is described with a [Therefore] v. 7. to shew that therefore they were delivered out of Captivity, because such a King was to come in fulness of time, the vertue of whose Redemption extended it self backward, and so it doth forward, unto all Ages of the Church, as that from which the Deliverance thereof issueth. Hence Deliverance out of Babylon so much excelleth Deliverance out of Egypt, because of the nearer connexion of it with Christ; yea, because his Coming and Kingdom is wrapt up in it.

Thus of the first Reason.

2. Because the great Deliverances in [Page] the Old Testament, were types and fore-runners of our full Redemption by Jesus Christ; as they issued from it, so they were like John Baptist to it, that is, sent before, to give the Jews (a people much taught by the eye) such notice of it as was suitable to their time and state. This we may see in their Deliverance out of Egypt, which being set before the Ten Commandments of the Moral and Eternal Law of God, as a motive to the observation thereof, would be of little weight with us, who were not delivered out of Egypt as they were, but that our Deliverance out of the spiritual Egypt, and out of the hands of all our spiritual Enemies, was signified by it, and is presented in it; as the Paschal Lamb instituted upon that Deliverance, evidently sheweth, Exod. 12. 46. John 19. 36.

The like we may say of their Deliverance out of Babylon, which (as the casting of Jonah upon the dry Land, after his being three days and three nights in the Whales belly, Mat. 12. 39, 40.) set before them a rising and a raising Christ, which they might look upon, in their bringing out of the grave of Babylon as the sign & earnest thereof, unto which we are led by the Prophets manner of expressing that Deliverance, Isa. 26. 19. Hos. 6. 2.

[Page] 3. Because the comfort of the Church and People of God, is compleated only in Jesus Christ: For 1. He only can free us from all Enemies, Luke 1. 74. and namely, from spiritual Enemies which are the greatest, and which do endanger us everlastingly, over all of which he hath triumphed (Col. 2. 15.) and so may we in him, Rom. 8. 33, 34. Nor is there any but He that can obtain eternal Redemption and Salvation for us, Heb. 9. 12. Acts 4. 12. Isa. 45. 17, 22. 2. And in him only satisfaction is to be found; because as he freeth us from every kind of Enemy, so he surnisheth us and supplieth us with every kind of comfort; for with Him we have every thing, Rom. 8. 32. 1 Cor. 3. 21, 22, 23. so that if his People be in never so much outward affliction, yea without Deliverance, yet they may overskip (as it were) that kind of comfort, and pass from it to spiritual, Phil. 4. 4. 2 Cor. 1. 3, 4, 5. whereof so much is procured to them through our Lord Jesus Christ, as that they may glory in tribulations, Rom. 5. 3. Phil. 4. 7. yea, if there be a dimness in spiritual comforts they may pass from them to eternal; unto which the Redemption of Christ extends, and wherein it is accomplished, [Page] 2 Cor. 4. 17, 18. 1 Thes. 4. 18.

4. Because none can partake in spiritual Deliverance, nor in outward Deliverance (in mercy) but only such as are in Christ Jesus: It's true, that they out of the Church may be said to be delivered by Him, as the Ruler of the whole Earth, Zech. 4. 14. 2 Kings 5. 1. Amos 9. 7. Mat. 28. 18. John 5. 22. And wicked Men in the Church are (together with those that are good) delivered by Him, as the King of the Church, Deut. 33. 26, 27, 28. with Jer. 23. 6. Psal. 2. 6. so the Pool of Bethesda cured whosoever it was, that step'd in first after the troubling of the Water, (without any difference, it seems, between good and bad) and whatsoever Disease he had, he was delivered from it, John 5. 3, 4. for that healing Water remained as a Monument of Gods owning them as his People. But though Christ hath wrought still (Josh. 5. 13, 14, 15. John 5. 17.) in the Deliverance and Preservation of the Church wherein there is corn and chaff, that is, in outward Deliverances; yet none are delivered spiritually, but only such as are in him as their Head; Nor are any but they delivered outwardly in special mercy, [Page] though they partake in common kindness and Creature-mercy, Psal. 145. 9. or Church-mercy (it is not in member 1 Cor. 3. 23. mercy); for where should they have any such mercy that have not Christ Jesus, and that are expresly excluded out of his Prayers? John 17. 9. Wicked Men have a great deal to answer, for their comforts and Gods loving-kindness, (such as it is) which (if they repent not) ends in a greater treasure of wrath, Rom. 2. 4, 5. whereas the Deliverances of Gods Children present Heaven to them, because they proceed from that love which reacheth to Heaven, and endeth (or never endeth) there. Hence Paul argueth himself into Heaven upon an outward Deliverance from Nero, 2 Tim. 4. 17, 18.

5. Because all that are in Christ shall be delivered outwardly (if it be good for them, Psal. 34. 7, 10. 2 Cor. 1. 10. 1 Tim. 4. 10.) And (without fail) spiritually, and eternally, Mat. 1. 21. Rom. 8. 1, 2. John 17. 15. 2 Tim. 4. 18.

Yea, This is the comfort of the People of God in all successive troubles to the end of the world, that God will still sample his former and ancient Deliverances, and work time after time, for their [Page] enlargement, Isa. 11. 11. Isa. 51. 9, 10. & 65. 13, 14, 19. Micha. 7. 15. the end whereof, (and the evidence whereof) is this, to serve him without fear, in holiness and righteousness before him all the days of their life, Luke 1. 74, 75. and to rejoice in this Lord always, Phil. 4. 4.

Isa. 38. 1, 2, 3.‘Hezekiah was sick unto Death, Then turned his face to the wall, And said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.’

Qu. WHat course are we to take for Death-bed comforts?

Answ. 1. We must not pin our Faith upon any Party; nor order our ways by any mens way which they have chosen to themselves, though they appear never so godly. Hezekiah buildeth upon that here, not that which is proper to a party and such a company of Gods people, but he buildeth on (not in way of merit, but to shew his meetness for mercy) that which all the people of God in common consent in; that is, a sincere walking [Page] with God according to his will. It will not be enough to say at the last day, or in the last of our days, such and such men were of this mind; and therefore I (seeing them godly) was of their mind; but the comfort will be, I still strove to be of the mind of God revealed in his Word, and of the mind of other good People as far as they were of his, and no further; We must remember, it is a duty to take heed, not only of the errours of the ungodly, 2 Pet. 3. 17. but of the godly (their errours being no part of their godliness). If Peter say, Not so, Lord, Acts 10. 14. Thou shalt never wash my feet, Lord, John 13. 8. others must not come and say so because Peter said so; even a Peter, when he is not right in his head, or not right in his foot, Gal. 2. 14. is not to be followed. It's good following Hezekiah in the former Chapter, and in this; but not in the next, where he is tempted and overcome by a visit and message of high honour, but worse to him than the message of death here. The Rule is to follow godly Persons in that which is godly in them; for therein we have God and his Word going before us, but not in their unapproved opinions and ways. Follow them [Page] in the light, but not in the dark. As if a Person be Orthodox, and right in his judgment, and live an heterodox and ungodly life, a man may hear what he saith, and do well to be of his judgment, but must not do as he doth, Mat. 23. 3. nor live as he lives; So on the contrary, every one is to be godly like those that are godly: There, the Rule is, Do thou likewise, Luke 10. 37. but if such godly persons err in their judgment or practice, then the Rule is, Think thou, Do thou otherwise, Ephes. 5. 7, 11. Be not carried away with a Barnabas out of the right way, Gal. 2. 13.

Quest. But how shall I that am weak and ill able to judg, be of Christs mind when so many differ about the mind of Christ?

Answ. 1. Take the Bereans course, Acts 17. 11. and Pauls Counsel, 1 Thes. 5. 21. Search Scripture, Try by Scripture. They who have a little skill in Money, yet having received a piece of Gold, can try what it is by the weight.

2. Take Davids course, that is, still be praying to God for knowledg, and to set him in the right way. It requires skill to use the weights of a good eye to see the wonders of the words, and that's had by Prayer, Psal. 119. 18, 34. 36.

[Page] 3. Take Cornelius Acts 10. 31. his course who did both fast and pray, and in that way came to know by Peter that Jesus the Son of Mary was the true Messiah; But here, still Remember, when any thing is doubtful, not to resolve first, and pray to God after (as they, Jer. 42. 20.) such make as if they meant to make God of their minds; but go to God first, and resolve after according as God shall direct. It's horrible to think that God should be of our mind, but it's an holy Prayer to desire of him that we may be of his mind.

Quest. What shall we say to those things wherein not only ordinary Persons differ, but even the best Christians, and the best Ministers also?

Answ. 1. Stick fast to that wherein all that are godly agree, and wherein we agree with them, Phil. 3. 16. that is, Keep close, and with full consent and intent, to the main grounds of Religion, which breed good blood and spirits, and delight not in controversies that fill the head with air, and if by disputes a dram of Truth happen to be had, yet it is usually with the loss of an ounce of Love and Ccharity.

2. In things wherein Learned and [Page] godly Ministers differ, stand still, and ingage not therein before it be clearly determined out of the Word of God. And, if it still remain undetermined, then think it a matter of less moment, which thou mayst let alone without thy souls hurt; but if thou be over-busie with things uncertain, it will distract thee, and take thee off from more profitable imployment in things certain; curiosity is a great enemy to edification.

Hitherto of our first way for comfort at our last day, which is a sincere walking in that way wherein all Gods Party consent, and have ever found comfort. But,

2. We must not go (if we mean to have comfort when we are going out of the world) upon a Covenant of Works, that is, we must not be at that pass, to hope for or lose our hold of Heaven, if we do not carry our selves exactly, according to that which the Law of God requireth of us: For Man is not now innocent, as he was when first made, and so able to keep the whole Law perfectly, but he is faln from that state, and become so weak and unable to keep the Law, as that the Law also is weak, Rom. 8. 3. and unable to comfort him; but instead [Page] thereof pronounceth a curse against him, Gal. 3. 10. so that he that will not be comforted before his carriage be such, as that his Conscience (looking upon the Law) cannot except against it; that person (I say) can never have comfort, and that's the ordinary case of them who complain of trouble of Conscience: for that they say, is, such and such sins are committed; all services are weakly performed, my Repentance is dull, heart hard, faith feeble, life unprofitable (for howsoever some that are far gone and have lien long in trouble of mind, deny they have any goodness, yet commonly, and upon examination, all their complaints pitch and settle upon the degrees of it). Now such defects there will ever be while we are Travellers, and till we come to that place and happy home wherein the souls of just men are made perfect, Heb. 12. 23. Eccles. 7. 20.

Yet, Here we must take this caution along with us, to wit, that we are not (for all this) to lay aside the Law, as if, in matter of comfort there were no respect to be had to it; for we are to look upon good works prescribed by the Law as the helps of our comfort, and great helps also, because they do evidence our [Page] faith and fear of God, Gen. 22. 12. and without them we cannot look to be saved, Jam. 1. 14.—2. 14.

But then, we must remember that we are not to pass judgment our selves, and pronounce a curse upon our selves from the strict sentence of the Law, as if that curse should be inflicted on us, only (to humble us the more, and make us the more to prize Jesus Christ) we may set it before us as that which is deserved by us, but carry'd from us by Christ that was made a curse for us, Gal. 3. 13.

More particularly, that we may hold our Comfort. 1. We are not to passsentence upon our selvs, and to judg of our spiritual estate by our miscarriage particular actions, but according to our general course, because it is not this or that (that is done upon occasion, tentation, or in a passion) I say, it is not this or that, or divers things so done, that shews the frame of our heart (according to which God judgeth, 1 Kings 8. 39. Jer. 17. 10.) but what we do generally and constantly, Acts 13. 22. He hath a good heart and is one of Gods heart, who fulfils all Gods wills, that is, generally; though herein and therein he be overtaken sadly, 1 King. 15. 3, 5. 2 Chron. 16. 9. with [Page] 2 Chron. 15. 17. 2. Much less must we refuse to take comfort because of our failings, and comings short in the growth and degrees of Grace, for that we shall ever do while we are here; and if that should hinder comfort, a Paul himself could not take it, Phil. 3. 12. If therefore every miscarriage be lamented, and it be our grief, and we look upon it as our shame to come short of our duty, then Act. 13. 22 God and we are of one mind, (for no man is grieved for what he loveth and hath a mind to) then we love what God loveth, and hate what God hateth; albeit sometimes what we would, we do not, but what we hate, that we do, Rom. 7. 15. then what is better in us, will more and more wear out the worse; and so there will be still a going on to perfection, and that pressing toward the marks, which is a goodmans Heb. 6. 1. mark, Phil. 3. 14.

Q. But if it be so dangerous and dismal to go by the Law, and a Covenant of works, what must we go by then, to get comfort in the evil day?

A. By the Covenant of Faith and Grace, wherein our Salvation and Consolation lies, 2 Sam. 23. 5. 2 Thes. 2. 16. Now when we come for comfort to this Covenant, there are three things to help us to it.

[Page] 1. Here Evangelical obedience, that is, the doing of all that God requireth of us with sincerity and according to our ability, is accepted, 2 Cor. 8. 12. He that walks as David (and here Hezekiah) did, that is, in integrity of heart, and uprightness, according to all the Lord commandeth 1 King. 15. 5 him; shall be sure to speed well, though there be (as in David) divers falls and failings.

2. To those that belong to God, and to whom the whole Covenant of Grace belongs, God hath in that Covenant of Grace promised the Grace of his Spirit for the performing of the foresaid evangelical and acceptable Obedience, Jer. 31. 33. Ezek. 36. 27.

3. Whereas there may be and will be still, divers failings and miscarriages, God hath in the same Covenant also promised that they shall be forgiven, forgotten, and not mentioned against them, Heb. 8. 12. Jer. 50. 20.

Q. But how shall I know that I am in such sort in that Covenant.

A. 1. By the fear of God in thy heart, Jer. 32. 39, 40.

1. Which they that belong to God, know they have, Gen. 42. 18. and can boldly profess it, 1 King. 18. 12. and [Page] that in the presence of God himself, Neh. 1. 11. Psal. 119. 38. as being well able to make proof of it both to God and men, Gen. 22. 12. 1 King. 18. 13. Neh. 5. 15.

2. By the well-ordering of thy life, Cor. 6. 11 seeking and making it thy design to keep his precepts; upon this thou maist say, I am thine, Psal. 11 [...]. 94.

3. By worshipping God in spirit, and when all's done, rejoycing in Christ only as thy confidence: Circumcision is the [...]m. 1. 9. mark of the Covenant, and such only are the truly circumcised, Phil. 3. 3. Rom. 2. 29.

Obj. But Hezekiah here seems to go by a Covenant of Works, for that he speaks of is walking and doing?

A. But consider three things:

1. That he speaks of that as the evidence of his faith and goodness not as the ground of his comfort. It expresseth his capacity, not his claim.

2. What he saith, supposeth, and includeth in it the Covenant of Grace, for how came he by this truth, but by faith purifying his heart? Act. 15. 9. It is not natural, Jer. 17. 9. Psal. 51. 6. but accompanieth that great Covenant-mercy, the forgiveness of sin, Psal. 32. 1, 2. And [Page] how came he to walk so well but by his faith, Gal. 5. 6. whereby he did in contemplation of Gods All-sufficiency, perform his part of the Covenant, which is, to walk uprightly, Gen. 17. 1.

3. He clears all himself, v. 17. by imputing his life, and miraculous recovery not to his life, and good profession, v. 3. but to Gods love to his Soul, by which he cast all his sins behind his back, and so the Sun and he went back.

Isa. 42. 1, 3. with Mat. 12. 20.

Q. VVhat's meant by Christs bringing forth judgment, and that unto truth or victory? for so it is said, v. 1. He shall bring forth judgment to the Gentiles. v. 3. He shall bring forth judgment unto truth.

A. By judgment is meant in Scripture, not only the administration of Justice, but a just administration of all things, or a setting of every thing right, as Psal. 94. 15. Judgment shall return to righteousness; that is, Whereas the ordering and carriage of things here below hath seemed to swerve from, take its leave of, and go away from righteousness, God will so [Page] bring things about, that it shall apparently, and in the sight of all return to it again; all shall see the Government of God, and the Righteousness of God met together, and follow them with joy. Now to shew judgment, or bring forth judgment, is to lay down the Law for setting every thing right that is out of order. This is done by the preaching of the Word, and in special the doctrine of the Gospel, which is the just and right rule of Faith and life, and so may be expressed by the name of judgment, which signifieth both a right state and frame of things, and the right rule and means by which they are so framed; as Judgment and Government in a Land, includeth the Laws which are the rules of Ruling.

But to come nearer, the Gentiles before Christs coming, were, and all men naturally are, out of order four ways:

1. In respect of their Understanding, Rom. 1. 21. Ephes. 4. 18. It's true of every natural man, There is none that understandeth, Rom. 3. 11. Jer. 10. 14. Hereupon Christ sends his Law, his Gospel (which go under the name of right judgments, right ways, Neh. 4. 3. Psal. 45. 6, 7. Act. 13. 10.) to open their eyes, Act. 26. [...]. 52. 15. 18. & 17. 23, 29. Saul, though bred [Page] up at the feet of Gamaleel, was foolish and mad, till Christ by Gospel-revelation made him wiser, Tit. 3. 3. Act. 26. 9, 11. Gal. 1. 16.

2. In regard of their Affections, Eph. 2. 3. In all men (before Conversion) divers lusts and pleasures have the mastery, Tit. 3. 3. Now as the Understanding is set right by the Doctrine of the Gospel, so are the Affections by the directions and Grace of the Gospel; for the Gospel of Grace teacheth us to deny all worldly, and to abstain from all fleshly lusts, 1 Thes. 4. 3, 4, 5. Isa. 11. 6. Tit. 2. 11, 12. 1 Pet. 2. 11. And the Grace of the Gospel enableth us so to do. Thus men are freed from the corruption that is in the world through lust, 2 Pet. 1. 4. So that in those in whom the Gospel prevaileth, 1 Cor. 12. 31. the best things are their desire, Isa. 8. 12, 13. the holy God is their fear, sin is their sorrow, Christ is their joy, Heaven is their 2 Cor. 7. 10. hope, Tit. 2. 13. Phil. 3. 3.

3. In regard of their conversation and actions. Before Christ comes and brings forth judgment, there's all uncleanness with greediness, Ephes. 4. 19. See Rom. 3. 10. to v. 19. But the precepts of the Gospel, and the learning of Christ, set men right in all manner of conversation, 1 Pet. 1. 15. Tit. 2. 12. Ephes. 5. 8, 9, 10, 15.

[Page] 4. In regard of their Consolations. Before men be acquainted with Christ, food and fruitful seasons make them glad, Act. 14. 17. Now Christ sets men right this way by bringing them to walk in the comforts of the holy Ghost, Act. 9. 31. & 13. 48, 52. Briefly, Christ did set the Gentiles in order both in respect of their Religion, Gal. 4. 8. 1 Thes. 1. 9. and their Conversation, 1 Cor. 6. 11. As for those in the Church he brings forth judgment whereby all they might be set in order, (and much more orderly we may say they are than those out of the Church, by the convincements of the Word), but because many are dealt with in a way of means only without inward grace, therefore they are like Simon Magus, they are not right, Act. 8. 21.

By bringing forth judgment to truth, may be understood the ministring of true judgment, or of judgment according to the truth of the Word, (as judgment among men is a true judgment when it is administred according to the true meaning of the Law.) For, Christ was all for truth, Joh. 18. 37. As he was a Minister of the Circumcision for the truth of Isa. 43. 10. My Servant is my Witness. God, in his preaching, so as he is the King of the World, and his Church, he [Page] is the administrator of judgment according to the truth revealed in the Word, and so he brings forth judgment to righteousness, Psal. 94. 15. It is in Mathew [to victory] and that's all one, and followeth upon the other, for truth will be always victorious. Now there is a double judgment:

1. By the revelation of the Word, this is victorious two ways: 1. In the World, for how did the Gospei conquer and prevail there notwithstanding all Psal. 110. 2, 3. encounters? Act. 19. 20. Col. 1. 6. 2. In the Elect, 1 Cor. 14. 24, 25. Act. 2. 37.

2. By the operation and regeneration of the Spirit in the hearts of Gods Children. As for others, judgment is brought forth to them, but as for them, it is brought forth within them, for the Kingdom of God is within them, Luk. 17. 21. Yet in them there is a combate, the part unregenerate riseth up, and is loth the Spirit should be the Judg and King, and lay down the Law, Gal. 5. 17. but Christ brings judgment into victory, by making the regenerate and judicious part, the faith and grace of his children to prevail over all their corruptions and tentations, See Psal. 119. 33. Rom. 8. 2. 1 Joh. 5. 4. & 4. 4.

But here it must necessarily be added, [Page] that this word judgment containeth also the execution of judgment, and Christs judiciary proceeding for his Church, and against his and their enemies, Psal. 110. 5, 6, 7. For he rides in his Majesty prosperously (conquering and to conquer) because of truth, whereby his enemies fall under him, Psal. 45. 4, 5. He executing upon those that are obstinate, the judgment written, Psal. 149. 9.

This is done, 1. Here, Act. 13. 11. Thus Julian confess'd himself overcome, Vicisti Galilaee.

2. At that last and great day, wherein all shall be compleated, the Spirit convinceth the World of judgment now, and that because the Prince of this world is judged, Joh. 16. 11. Christ hath taken order with him already in his own Person, and by his Death taken away his power from him, Heb. 2. 14. yet is he reserved to a further judgment, even the judgment of the great day, 2 Pet. 2. 4. Jude v. 6. When Satan shall be fully trodden under the feet of the lowest member of Jesus Christ, Rom. 16. 20. Yea, and all enemies generally shall be put under the feet of Christ and them, 1 Cor. 15. 24, 25. 2 Thes. 1. 6, 7. He will bring forth also their judgment to light, and their Psal. 37. 6. [Page] righteousness as the noon-day. Then shall there be a full revelation of the righteous judgment of God in Jesus Christ, Rom. 2. 5. Act. 17. 31.

Isa. 40. 18. & 41. 21. & 42. 17. & 43. 9. And Ch. 44. 9. & 45. 20. & 46. 1.

Q. Why doth the Lord by his Prophet Isaiah (and otherwhere) speak so much against Idolatry and Idolaters?

A. In general, for the same reason for which so much is spoken also (in so many fore-going Chapters in this Prophesie, and so in other Scriptures) of Sennacherib King of Assyria, and of his besieging Jerusalem, of his insolency, and of his ruin; to wit, because in this the great question, the grand case is handled, that is, Whether God (who was then the God of the Jews) be the only true God? Unto this Sennacherib opposed his Idol-god, or gods, as if greater than Jerusalem's God, as also his second god, (or rather his first upon which he did most really relie) that in the strength of his Army, and of the arm of flesh, for of that he bragged most, Isa. 36. 8, 9. & 37. 11, 12. Hereupon the great God pleadeth for himself, the [Page] conelusion and result whereof is (as to such enemies as Sennacherib was), Be still and know that I am God, Psal. 46. 10. Isa. 37. 20, 29. And as to Idols, There is no God else besides me, Isa. 45. 21. Jer. 10. 11, 12, 14.

This is a matter of so great importance, that no marvel if much be said of it, for whereas other Sins oppose the Word and revealed Will of God, this sin of Idolatry doth not only oppose that, as it is made known in the first, and second great Commandments of the first Table, but also doth more immediately and eminently strike at the very nature and essence of God. In particular there are two reasons that may be given why the Lords Prophets are so copious in this Argument, in special, Isaiah.

1. Because though Sennacherib were so worsted and destroyed in the Temple of his god, to shew the difference between his Idol, and the true God, by beating him on his own dunghil, and killing Sennacherib under his nose; yet Isa. 37. 37, 38. afterward the Babylonians prevailed so far as to conquer and captivate the whole people of God, destroy Jerusalem that was the City of God, and burn the Temple that was the House of God, which [Page] the World observing, (Babylon especially, Jer. 50. 11.) and withal being still ready to ascribe such successes to their Idols, as Judg. 16. 24. Isa. 46. 1. they might therefore imagin that their Heathen gods were of so great power that the God of Israel (on whom they professed they rested for their safety) was not able to stand before them: Hence the Lord declareth that what Heathens did, and the great victories they obtained was not by the power of their Idol-gods, but by his power, and for the fulfilling of what he had before hand purposed and determined, Isa. 37. 26, 27. And that he at length would be revenged on them and all their graven images, Isa. 46. 1, 2. Jer. 51. 44, 52.

2. Because the Church and People of God being under so heavy judgments, so woful a captivity, and that for so long a time, they might thereby be tempted to question the Omnipotency, the Goodness, the Righteousness of their God, and so let go their Faith and their God, which was their life, Hab. 2. 4. Hereupon the Lord useth so many weighty words, propoundeth so many unanswerable arguments against all Idols, describeth so fully the folly and madness of Idolaters, and prophesieth Isa. 46. 7, 8. [Page] of so many executions upon the enemies of his Church, and upon the Idols of those enemies, that hereby the Faith of his People might be confirmed, and their hearts established in an holy and firm confidence in his All-sufficiency, notwithstanding all the sad and long-lasting calamities that should come upon them, yea, in the midst and height of them, which was the use of that excellent and animating Song which the Prophet Isaiah left with them, chap. 26.

It is not to be spoken what weak and corrupt creatures we are, (as these Scriptures shew, Isa. 40. 27. & 45. 9. & 49. 24. & Jer. 33. 24.) and how apt to idolize it with Idolaters, when they have eminent successes, and we are under hatches. If Ezek. 20. 32. Amaziah bowed himself to the gods that could not deliver their own People, (2 Chron. 25. 14, 15.) how much more will men be apt to do so when those gods seem to carry all before them, and the People of God to be delivered into their hands to do what they will with them? No marvel therefore if God speak so much in so great weakness, and to prevent so great wickedness. Even as our Saviour, in the 14, 15, 16, Chapters of St. John, spake abundantly and admirably [Page] before hand to stay the hearts and prevent the offence of his Disciples in regard of those heavy things that were to befall him suddenly, and them shortly, in and from an evil World. For so provident is God our Saviour for his Churches peace, that he lays in Comforts and Cordials before hand, that by a continual recourse unto them, their fainting spirits may be revived in the midst and weightiest of Soul-depressing sufferings. Even as sometimes he sent a man before, that is, Joseph; and a woman before, to wit, Psal. 105. 16, 17. Esth. 4. 14 Esther, when a sore Famine was to come upon them, and a sorer destruction was to be plotted by Haman against them; so still he sends Ministers before, (as here Isaiah long before their last Captivity) that (on the one side) such great troubles might be (and so still may be) expected, because of the certainty of them, Jer. 28. 2, 14. and his People might not be deluded by vain presumptions; and (on the other side) by a pre-discovery of the comforts in them, and the happy issue of them, might not fall into unworthy, and heart-sinking dejections and despairs, Joh. 16. 1, 4.

[Page]

Isa. 45. 23.‘I have sworn by my self, the word is gone out in righteousness and shall not return, that unto me every knee shall bow.’

Q. WHence is it that the bowing of every knee to God is so remarkably (yea with a Divine Oath) Prophesied of in this Text?

A. For opening this Text, observe that as the Gentiles were invited to Christ, ver. 22. so in this verse their coming-in, and coming under God in Christ, is asserted and assured. The sum therefore is this, That it is a certain truth that every person and creature shall be subjected to the Government of God in Christ.

Now to God our Saviour there is a threefold Subjection:

1. By External Profession; so Ananias, Sapphira, Simon Magus, and false Brethren, yield a formal but a feigned Gal. 2. 4. Subjection, as Psal. 13. 44.

2. By real Conversion; so Saul, the Jaylor, and others submitted, Act. 2. 37, 41. Act. 9. 6. & 26. 30.

3. By an over-ruling Power; so all [Page] Men, Creatures, and Devils, are and shall be put under his feet, Mat. 28. 18. Revel. 1. 18. Isa. 60. 12.

The particular here expressed of bowing the knee, is an External Declaration of this Subjection, like that of kissing the Son, Psal. 2. 12. and shutting the mouth at him, Isa. 53. 15. as Job 29. 9, 22.

See of this bowing the knee, Gen. 41. 43. Judg. 5. 12. Psal. 22. 29. This was eminently accomplished in the subduing power of Gospel-preaching after our Saviours Resurrection and Ascension, and shall be most universally and fully accomplished at the last day when all shall stand before the Judgment-seat of Christ, Rom. 14. 10, 11, 12. 2 Cor. 15. 25, 27.

The Confirmation and further Explication of this we have, Phil. 2. 9, 10, 11. where by bowing at the Name of Jesus, (it is not said at the naming Nomen, non est vox Jesus quae appellatio erat in nativitate, sed sublimitas quae erat post resurrectionem. as if that were a duty of the Text, but at the Name), I say by bowing at the Name is meant the acknowledgment of the dignity and eminency, and to be subject to the authority of that person; as Name is taken otherwhere, Act. 4. 12. Eph. 1. 21. So in all languages, Jaceb sine nomine truncus. In the Kings Name denotes his Authority and Political Name, not personal appellation, which only declares who it is that is invested with the Regal Power. [Page] Bowing the knee therefore may signifie in general that office which is due from every Creature as subjected to an exalted (though sometimes a depressed and despised) Jesus, Act. 5. 31. with Isa. 52. 14. & 53. 3. But withal it denotes an outward manifestation of Subjection, because it must be to the glory of God, Phil. 2. 11. So that the body must not be bowed to an Idol, when Protestants come into Popish Countries on pretence the heart is kept for God Nicodemitae inter Deum & Diabolum partiuntur, ut animam alteri assignent, corpus alteri, dum Missis intersunt.: But on the contrary, our bodies must be given to God, and to Christ who is God; which the Scripture urgeth, not only from the power which Christ hath over us, but from the price he hath paid for us, 1 Cor. 6. 20. This is in the letter seen in bowing the knee in Prayer, Psal. 95. 6. Luk. 22. 41. Act. 20. 36.

Obj. God is a Spirit, and in Gospeltimes will be worshipped in Spirit, Joh. 4. Calv. tract. Theolog. pag. 728. 23, 24. why then will not that suffice?

A. True, in Spirit; that is, 1. Without the carnal and worldly Ceremonies of the Law, Heb. 9. 1, 10. 2. Without Hypocrisie, 1 Chron. 28. 9. Psal. 32. 2. 3. In Spirit, that is, not only outwardly but especially in wardly, Rom. 1. 9. Phil. 3. 3. But it is not in Spirit without the body, [Page] for our whole selves are to be offered to God, Rom. 12. 1. the body by name; and we must yield our members servants to righteousness, Rom. 6. 12, 13, 19. where by members may be meant the natural faculties of the soul, exercising their operations by the members of the body, Jam. 4. 1.

Ʋse. Let us therefore bow to God and to our Lord Jesus Christ, to some purpose, which is done three ways:

1. By entertaining the Doctrine of Christ as a Prophet, hearing him, and by being taught by him as the truth is in Jesus, Eph. 4. 21. bringing our thoughts and natural wit in obedience to him, and to it, 1 Cor. 3. 18. 2 Cor. 10. 4, 5.

2. And his Commands as a Lord, against our natural and corrupt will, 1 Thes. 4. 1, 2. Act. 4. 19, 20. Gal. 1. 16. and that both in doing and in suffering, Act. 9. 6. & 21. 13. Phil. 1. 20. The Martyrs bowed the knee in the most eminent way when they would rather yield their bodies to the fire, than worship a breaden God.

3. And cleaving to his Sacrifice for Life and Salvation, as he is a Priest, with the renouncing of our own righteousness, in point of Justification, and bowing [Page] and submitting humbly to the Righteousness of God, Rom. 10. 3. Paul bows the knee very low, and sets up Christ very high, when he says, I desire to be found in him, not having mine own righteousness, &c. Phil. 3. 9.

This bowing the knee is justly thus extended as being applied to, and verified in those things that have no bodily knees at all, Phil. 2. 10.

Yield to Christ (Oh Christian) willingly, lest his force come upon thee; in the Magistrate, Rom. 13. 4. in the Ministery, Luk. 10. 10, to 17. 2 Cor. 10. 6. especially from himself more immediately, Mat. 21. 44. 1 Cor. 10. 9. This Julian felt. Put thy neck therefore under his easie yoke that thou maist not feel his iron rod, Psal. 2. 9. Bow thy knee lest he break thy back, be willing to be his friend and servant, lest thou be forced to be his footstool, Psal. 110. 1.

Isa. 45. 23. latter part.‘Ʋnto me—every tongue shall swear.’

Qu. HOw is Swearing an evidence and special character of subjection to, and owning of the true God?

[Page] A. For Explication of the words: By every tongue, is meant, the World in common that comes in to Jesus Christ, Gentiles as well as Jews; every tongue of all Tongues, Nations, and People, Rev. 7. 9. shall swear, that is, by me, or by my name, Deut. 10. 20. Or to me, or to the Lord of Hosts, Isa. 19. 18. that is, to my honour, or with respect to me in it. So that the sense and sum, and intent of the word is, That in the religion of an Oath there is the acknowledgment of a God, Jer. 16. 14, 15.

For 1. all swear by the gods they own and serve; as the Athenians by Isis, the Egyptians by Garlick and Onions, which they accounted gods; so Laban sware by the God of Abraham, of Nahor, and of Terah the Father of them both, of whom it is said that they served strange gods, Josh. 24. 2. But Jacob sware by the Fear of his Father Isaac that is, whom his Father Psa. 2. 11: feared and served, Gen. 31. 53.

2. When the Worship of God is commanded, Swearing is commanded with it, and is an expression of it, 2 Eph. 1. 5. Deut. 6. 13. & 10. 20. Swearing when and as we ought.

3. This is the way of Gods People, hlding forth in it all Obedience, Jer. 12. [Page] 16, 17. And when the People of God are described, Swearing by him is their character, Psal. 63. 11. Isa. 19. 18. & 65, 16.

4. God will be avenged on those who joyn any other with him in this special part of his Worship, Zeph. 1. 4, 5.

Q. What Religion is there in an Oath?

A. It gives God the Glory: 1. Of his Omniscience.

1. It being an acknowledgment that God is the searcher of all hearts, and knows when a man swears, whether his meaning be true or fallacious, and the thing he swears be true or false, Josh. 22. 22, 23, 24. An Oath is Gods binding of men to true dealing, because of his all-searching; and supposeth that he knoweth and observeth, and is witness how all matters are carried between parties and parties; whence it is that men do, and ought, Exod. 22. 11. so to acquiesce, and rest satisfied with it; see Josh. 2. 12, 14. Gen. 31. 49, 50. Mal. 2. 14.

2. And the honour of his Authority to judg, such as they have to whom appeals are made, Act. 25. 11, 21. Gen. 31. 53. Gen. 14. 22, 23. & 18. 25.

3. And of his Justice in determining; for an Oath refers to God for the doing [Page] of right between parties that may do one another wrong, Gen. 31. 53. 1 King. 8. 31, 32.

4. And of his Power in executing; for an Oath is such an appeal as calls to God to take cognizance of the business, and deal with him that swears by his Name according to his behaviour in it, punishing him that violates his Oath, 2 Sam. 2. 1, 21. Ezek. 17. 19. And on the contrary, rewarding him that is right in this and other parts of his Worship, Psal. 63. 11. & 15. 1, 4, 5. Jer. 12. 16. for this is so special a part of Divine Worship, that it is us'd to set forth the Worship of God in the Generality, Isa. 19. 18.

Obj. Whatsoever is said of this in the Old Testament, yet Christ in the New saith, Swear not at all, Mat 5. 34.

A. 1. Negatively: Swearing is not there forbidden absolutely:

1. Because this Text speaks of New-Testament-times, as appears by the reciting of the first part, Phil. 2. 10. yea confession to the glory of God may be said to be set down; v. 11. as answering the latter part of the verse here wherein Swearing is mentioned; Swearing to God being (when it is rightly, and holily [Page] performed) a good and great confession of what maketh much for the glory of God. 2. Because this denial of an Oath contradicteth not only many Texts in the Old Testament, but also a plain New Testament-Scripture, viz. Heb. 6. 16. 3. Because that which is commanded in the Old Testament, not as a Ceremonial, or Judicial thing, but upon Moral grounds, and for Moral ends (as an Oath is for the acknowledgment and honour of God (as here) and for the good of our Neighbour (as Psal. 15. 4. or for a mans own indemnity (as Exod. 22. 11.) that is still to be continued, Mat. 5. 17. Christ came not to take away every Law, nor any Law wherein there is a Moral Obligation, as referring to a Moral Commandment, as an Oath doth to the first, second, and third.

2. Affirmatively: and so it may be said, that universal sayings are not always to be taken universally, but according to the subject-matter, which if it be restrained in other parts of Scripture, that restraint is to be supposed though it be not expressed; as that general saying of becoming all things to all, is to be restrained to things indifferent, 1 Cor. 9. 22. Again, vid. Riv. in 3. in praecept. Decal. it is the manner of Scripture when a [Page] question is propounded, to omit that which is granted, and insist on that which is controverted. Now this Swear not at all, is limited, and the universality taken off, by the requiring of the use of an Oath in other Scriptures; and lawful Swearing also is here omitted, and unlawful (which our Saviour was to reprove) is spoken to; so that swear not at all, is no more but this, not at all corruptly, perversly, and namely, according to the corrupt Doctrine and Practice of the Scribes and Pharisees, especially in two things, Creature-swearing and common Swearing.

1. Creature-swearing, about which also, there were two faults among the Pharisees:

1. That they taught men to swear by the Creatures, or indulged the use of that kind of swearing; and therefore Christ (as also James) saith, Neither by heaven, nor by earth, Mat. 5. 34, 35. Jam. 5. 12. so neither by any part of a mans self, as head, hand, heart, for these are Creatures, and not God; and therefore Christ speaking of such swearing, Mat. 23. 16. doth not approve those forms of Swearing Ames. Cas. de Juramento. Non formas approbat faciendas, sed factas ob igare docet., but only shews that he that so swears is bound by it when the Oath [Page] is once taken. A man must Swear by a greater than himself, Heb. 6. 16. but the creatures are less: now it's true that some Learned Divines admit a kind of relative Swearing by the creatures (namely such whereon there is an apparent impression and appearance of God himself, as Temple, Altar, Heavens, &c.) because though these creatures be named, the Oath is not terminated in them but directed to God; yet an Oath being a part of Gods Worship, and Swearing being to be by the Vid. Rivetum hanc quaestionem [...]udite discutientem, [...] [...]ertinm proeceptaem [...]ecal. God of truth, Isa. 65. 16. it's dangerous to name the creature, as it is absolutely unlawful religiously to invocate a creature in relation to God. And if the Oath be directed to God (as Math. 23. 21.) what need the creature be named? Besides the Superstition and Profaneness, that useth to be in such Oaths.

2. The second fault in the Pharisees about creature-Swearing was, that they made some of those Oaths binding, and others not-binding, according as themselves pleased; yea, they made those less binding, and made men more debtors (in regard of the higher nature of them) to a careful performance of them, Math. 23. 16, 17, 18, 19, 20, 21. or (as some express it) they held it was not such an Oath as [Page] would make a man perjured, if the Name of God were not directly used in it, but the name of a creature: well therefore might our Saviour say, Swear not at all, viz. so abusively.

2. The other Corruption was in their common Swearing, unnecessarily, Idlely without a due call and cause. Unto this that of our Saviour is applied, Matt. 5. 37. where (for the preventing of Rash Swearing) he saith, let your word or communication, that is, your ordinary Communication in your dealings one with another, be yea yea, (when a matter is to be affirmed) and Nay Nay, (when it is to be denied,) and what is above these, that is, is added by vain and superfluous Swearing, cometh of evil. The Pharisees (it seems) made as if there was no fault in Swearing; so they Swear truly, and did not forswear themselves, Math. 5. 33. Whereas it is a great fault to Swear lightly, and prophanely.

No reason therefore to abandon an Oath, wherein

1. So much honour is done to God: For though an Oath be for mens use, yet it is to God also and to his Glory, being in the reverent taking thereof a Solemn *Gen. 24. 3. act of Religion and a setting forth [Page] of God in his glorious and incommunicable Properties.

2. And so much right is done to men, Eccles. 8. 2. Josh. 14. 9. 12. as to Rahab the Harlot, the Gibeonites and others.

3. And so much peace is established, and controversies ended among men, Heb. 6. 16.

4. And when thereby, so much Satisfaction and Security is given in cases of doubt, fear, and greater concernment. See 1 Kings. 18. 14, 15. 1 Sam. 20. 42. Jer. 38. 16.

5. And which is so subservient to Religion, which is more a binder by the bond of an Oath, 2 Chron. 15. 14, 15. Ruth. 1. 17. Nehem. 10. 29. 1 King. 22. 14.

6. And which is (in general) the great bond of humane Society, and Justice between man and man, Gen. 21. 23, 24. & 26. 28, 29, 31.

Sure men might in the Court as well as in the Church, exceedingly glorifie God, did they mind, contemplate, reverence, tremble at, and act conformably to those God-exalting Attributes that appertain to the Religious use of an Oath.

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Isa. 53. 1.‘Who hath believed our report, and to whom is the Arm of the Lord revealed?’

Qu. VVhat is the Reason why so few have in all Ages, entertained the Gospel?

A. In the first place it must be considered that this [who hath believed] doth not exclude all; But rather include some, yea many, Act. 41, & 4, 4. & 21. 20. Col. 1. 6. that is, very many, if they be considered a-part: but it sheweth that they are but few, in comparison of those who reject the report. Now, the Prophet (after this complaint of incredulity) setteth forth the Reason and the Remedy of it.

1 The Reason of it,

It is, because there be so few to whom the arm of the Lord, that is, that eminent Power of the Lord, and the Excellency residing and putting forth in the Person and Kingdom of Christ, is Revealed.

Wherein two things are included, viz.

1. That there is a great might in the Gospel, for the arm of the Lord, is in it, Rom. 1. 16. & 15. 18. Gal. 2. 8. 2 Cor. 10. 4, 5. 1 Cor. 14. 24, 25. 2 Cor. 4. 7. * Ps. 98. 13.

[Page] 2. But this arm is hid and revealed to few, John. 1. 11, 14. It's like the River Siloah that runs softly, and is not so much observed, Psal. 46. 45. Isa. 8. 6. or like the host compassing Dothan, not discerned till God, opened mens eyes, 2 King. 6. 7.

Qu. How comes it to he thus hid?

A. By the Lowness of Christ's Person and Condition.

1. By the unsightliness of Christ to a worldly Eye, as to his person, Isa. 52. 14. Which is applicable also to his Kingdom and concernments; for as his Person, Isa. 42. 2. so his Kingdom, is not of this World; Neither he, nor it, come with observation, Luk. 17. 20, 21. or any outward pomp. Which appears in the description we have here of his coming into the world, 1, 2. for he did come and grow up before him; that is, before the Lord, (conceive it, according to his counsel and purpose in his sight, and with his support) as a Tender Plant. Look to God, and there was before him, Power enough; But look to men and the outward appearance, and he grew up as a little weak plant and Rod, Isa. 11. 1. and as a Root out of a dry ground, that doth not thrive by the moisture of the ground; no more doth the Messiah and his Kingdom rise up [Page] and flourish in an ordinary way, but by a dew frow the Lord, Mica. 5. 7. Which as it waiteth not for, so it is not exposed to, the eye of the ordinary sons of men; He came into the world when the Family of David was very low. So that this Prophet, speaking of Christ's appearing doth not mention the Kingly state and royal Family of David, but saith, he shall come out of the Stem of Jesse, Isa. 11. 1. Act. 13. 22. Whose Family was (in comparison) mean, whence it seems to be that when they had a mind to shake off the Government which God appointed should reside in his Family, they express themselves thus; neither have we inheritance in the Son of Jesse, 1 King. 12. 26. No marvel therefore if the world could see nothing that would take with them, in this (outwardly) hopeless Shrub, wherein the meanness was apparen [...] and palpable, but the arm of heaven hid and undiscernible.

2. By the meanness of his Condition while he had his abode in the world.

1. This is here described; 1. Negatively: He hath no form nor comliness; which is not to be understood of Christ's Feature and Complexion (which was no doubt, as other mens that are not deformed, he being not any way stained with [Page] Sin, and, being it's like, of a more exact temper of body) but the uncomeliness is to be applied to his condition, and to his form and face also when spit on, buffetted, Isa. 50. 6. He (and so his Kingdom) were both of them beautiless to a carnal eye. No marvel therefore if they that judged according to the appearance, Josh. 7. 24. were unwilling to own him, and if such be still averse from his Kingdom and ways, Psal. 2. 3. Matt. 13. 55, 56, 57. Luk. 19. 14. for only called men choose Christ, 1 Cor. 1. 22, 23, 24. O how many Learned men can see a beauty in Plato, Aristotle, Aquinas, and (perhaps) in great Augustine (not in his Sanctity, but in his Learning and Sufficiency.) And yet if a man preach in the evidence and demonstration of the Spirit, he will be accounted by men that are graced with Learning, but not made wise by Grace, a passing poor Preacher, and his Sermon a dry Sermon.

2. This is described affirmatively: As Christ had but little (in outward shew) of that which was desirable. So he did in his Life, Course, and whole Administration of his Office, lie under that which was, to a carnal eye, horrible; For (vers. 3.) He was despised, despighted, [Page] and rejected of men, Joh. 9. 28. yea, of his own Citizens, Luk. 19. 14. and at last, a Barabbas was preferred before him; he was, a man of Sorrows, made up of them (as it were) and made (more than all other men) acquainted with grief, Heb. 4. 15. Mark. 3. 5. Matt. 26. 37. Luk. 22. 24. Heb. 5. 7, 8. We (Jews, that were his own, Joh. 1. 11.) hid our faces from him, (as from an horrid Sight, Joh. 19. 15.) Away with him, Away with him, we cannot abide the Sight of him, Mark. 14. 65. He was despised, and we esteemed him not, Matt. 27. 39. to 44. and v. 63. and Matt. 27. 20. to v. 24.

Indeed, he was made, and made himself of no Reputation, Phil. 2. 7. Accordingly, his Ministers and chief Officers, as they were, at first poor Fishermen, so still they are Earthen Vessels, 2 Cor. 4. 7. (so called, not onely with respect to mans Common, but to their own personal condition, which is commonly more contemptible than that of other men,) yea, and the Subjects of Christ's Kingdom are such also, men of no, or of low, note and name, 2 Cor. 3. 26, 27. No wonder therefore if the men of the world be loth to join themselves to so mean a Christ and a Church and Company of men of so [Page] small account, Joh. 7. 48, 49.

Hitherto of the Reason of the Complaint. See Psal. 28.

Now 2 of the Remedy; for the Prophet here doth not only complain of, but excuse and take off the Scandal of the cross, and so shews how we may help our selves against all low thoughts arising from the low things of the Kingdom of Christ.

This is done by declaring the true cause, and the singular good issue and success of our Saviour's low, sad, and suffering Condition.

1, Cause. It was not for any fault in him, which if it had, he might have been the worse thought of, but it was not, v. 9. his Judge upon a full hearing of all that could be alledged against him (when he spake very little for himself) was his witness that there was no fault in him, Mat. 27. 24. Luk. 23. 4. 14. 22. Joh. 19. 38. If any ask therefore how it came to pass that Christ had such coarse and curs'd usage: the answer and sure truth is, He hath born our grief and carried our Sorrows, v. 4. What he endured we procured, we did eat the sower grapes and his teeth were set on edge: the sorrow was his, but the sin ours; yet this is granted, that [Page] We (Jews) did esteem him Stricken, Smitten of God, and (deservedly) afflicted (as Mat. 26. 65, 66. Joh. 10. 33. and 19. 17.) But v. 5. it was Jews mis-judging to think God was an Enemy to him for that which was evil in him; the thing true and certain is, that he was wounded Joh. 20. 25. 27. for our transgressions: bruised (indeed of the Lord v. 10.) but it was for our iniquities, Chastised, Mat. 27. 26. but for our peace, and that with his stripes we might be healed: We were the wandring Sheep, v. 6. and He, the suffering and Sacrificed Lamb: We went our way, He bare our woe, and like David 2 Sam. 24. 17. loves to have all laid upon himself, as all was laid in the old Law, on the innocent Sacrifice, Levit. 1. 4. and 16. 21. And never was any Sheep or Lamb so quiet under Shearing and Slaughter as he was, who opened not his mouth, but, even to admiration, kept it shut, Mat. 27. 14.

2. And as he took his suffering patiently, v. 7. So (if we look to the Issue) he was taken from it gloriously, v. 8. He was taken from prison, that is from all the Heb out [...] the shutting up after 36. Straits wherein his Soul was shut up, Mat. 26. 37, 38, and 27. 46. as also from the grave wherein his body was laid, Psal. 16. 10. Act. 2. 24. an Angel descending, [Page] rolling away the Stone from the door of the Sepulchre, and attending him in his coming out of prison, and from Judgment; that is, as from all those pressures that he was under by the Justice of God as he was our Surety, so from all that which he was adjudged unto by the Injustice of men, God making known his innocency in his resurrection that fully justified him, 1 Tim. 3. 16. Being thus rescued and risen, his Exaltation goes on, for who shall declare his generation, that is, the eternal duration of his person? Rev. 1. 18. Isa. 53. 13. and the encrease, continuance, and perpetuity of his Kingdom, Psal. 110. 2, 3. There's a depth in these things of Saviour-exaltation, and such a multiplication of marvelous things that we cannot attain the wonders that are in them, and if we should declare and speak of them, they are more than can be numbred, Psal. 40. 5. Which Christs Sufferings and low estate are fo far from making an objection against, that they are the very reason of this his Advancement; for, thus it was, and therefore, 1 Pet. 1. 11. Phil. 2. 8, 9. God thus highly exalted him (in these and his following Eminencies) because he was cut out (as a tree cut down of the land of the living, Joh. 19. 33. Mat. 27. 63. and from the inhabitants [Page] of the world, Isa. 38. 11. not for any fault of his, Psal. 59. 3. 15. Joh. 25. but for the transgressions of God's people, and v. 9. for this reason also, that is, because we were wicked, and had procured to our selves that wages of Sin which is death. He, that is God, made his grave with the wicked; that is, God permitted and determined (Act. 4. 28.) that he should die and be prepared for the Grave by his being numbred amongst transgressours, v. 12. but withal, he took order in and at his deaths (for his death contained many deaths in it) that he should be honourably and remarkably buried in a new Sepulchre purposely provided by Joseph of Arimathaea a rich man, Mat. 27. 57. that by that act of Providence (as we may say) he might be distinguished, and in some sort, exempted from the number of common Malefactors, as there was great reason why he should, because (to resume that mentioned in the latter end of v. 8.) He had done no violence, nor was any deceit found in his mouth, 1 Pet. 2. 22. yet v. 10. it pleased the (gracious) Lord (upon our account) to bruise him and put him to grief; but for glorious ends in respect both of him and us.

3. Success And so followeth the Success of our Saviour's humiliation and passion, and resurrection.

[Page] Ʋse 1. A numerous posterity; when thou shalt make his Soul, that is, himself (wherein his Soul had a great part, Mat. 26. 38. and travelled much, v. 11.) an offering for Sin, he shall see his seed, Psal. 27. 30. Joh. 12. 32. 1 Pet. 1. 3. Act. 2. 41.

2. Perpetuity: He shall prolong his days, and live after death in his person and conserved Church, Rom. 6. 9, 10.

3. Prosperity: the pleasure of the Lord, that is, the gathering of the Church out of all Nations (a work arising from Gods will and pleasure, and wherein he takes pleasure) shall prosper in his hand, by his hand or power in Heaven and from Heaven, 1 Cor. 3. 5, 6, 7. & 14. 24, 25. Gal. 2. 8. Col. 1. 29. and in the hand of the Minister here on earth, 2 Cor. 4. 7. Act. 19. 20. Ephes. 4. 11, 12, 13. Mark. 16. 20. Heb. 2. 4. Of this Prosperity there is set down,

1. The measure, v. 11. He shall see the travel of his Soul, that is, the fruit of the travel of his Soul, and of the pains of Death he sustained, (like the pains of a travelling Woman, especially if they he refer'd to his Soul-sence of the wrath of God) This fruit of what he hath born for man's Salvation, He shall see in so great measure (not only in his own glory in heaven, but in the glorious [Page] fruit thereof in all the world Col. 1. 6.) that he shall be satisfied, and receive full content in it.

2. The means by which the Kingdom of Christ is so prosperous, and that is, by the word of the Gospel spread abroad in the world and received by Faith: By his knowledg, that is, by the Gospel-Manifestation of Jesus Christ, as the Lord our righteousness, Jer. 23. 6. shall my righteous, (1. Joh. 2. 1. a righteous-making, 2 Cor. 5. 21. Rom. 5. 19) Servant justifie many, that is, all that believe, Act. 13. 39. for he shall bear their iniquities, and in that way (the just suffering for the unjust, 1 Pet. 3. 18.) they shall be made just, Rom. 3. 25, 26. for justice must be satisfied by a propitiatory sacrifice before sinners can be justified, 2 Cor. 5. 21 None made Righteous but by Christ, made sin for them, Luk. 18. 13, 14. Joh. 33. 24. Behold then what Christ hath gained by his Suffering, when he sees thereby so many begotten to him; So many justified and saved by him, yea by him as a Servant; for Christ justifies not only as God but as man (that is, as Mediator in which regard he is a Servant and at command, Isa. 52. 13. John. 14. 31.) and by working perfect righteousness for us in our flesh: So that we are saved not [Page] by works (Tit. 3. 5.) but by words, Act. 11. 14. and are justified, not by any thing we can do, but by what he hath done and suffered for us, laid hold on by Faith, Joh. 17. 20. as it is made known to us in the doctrin of the Gospel, 2 Pet. 1. 2, 3

Now besides this posterity, perpetuity and prosperity, there is accrewing unto Christ from his low estate, the highest Glory, v. 12. Therefore, that is, because he hath poured out his Soul unto Death, he was numbered with transgressors, Mark. 15. 28. bare the Sin of many, Mat. 26. 28. and made intercession for the transgressors, Luk. 23. 34. In a word, because he hath fully undergon and done all that was to be don and suffered by him according to the will of God, and that with much patience and a gracious intercession, for those that took away his life; Therefore will I divide him a portion with the great, that is, I will highly exalt him, Phil. 2. 9, 10, 11, 12. Psal. 89. 27. John 3. 35. make him higher than the Kings of the earth, yea give all into his hands, John. 3. 35. and he (being perfectly Victorious over all enemies) shall, as Conquerors use to do, divide the spoil with the strong; as great and strong and the most Victorious Warriors use to do: if they divide, he shall [Page] divide also with and above the best of them; see Ephes. 2. 21. Col. 2. 15. Now all this is for our benefit also. If Joseph have all in his hand, Jacob shall not want a portion; when he divides the spoil, we shall fare the better, for he receives to give us, Psal. 68. 18. yea, they that tarry by the Stuff, and are willing but not able to do as others do, shall have a part in the Son of Davids spoil, 1 Sam. 30. 24. If he live after the pouring forth of his Soul unto death, we shall live also, John. 14. 19. 2 Cor. 13. 4. and because he was numbred among transgressors, and no intercession of Pilate (or his Wife Mat. 27. 19.) could get him off, but die he must, therefore he ever lives to make intercession for us, which without a sacrafice and blood he could never have done, Heb. 7. 25. & 8. 9. 24, 25.

The Review of all this will shew fully how little a reason there is to be offended at the Cross of Christ, at any meanness, shame or sorow that befel him: And that, upon the Consideration of these particulars; For

1. All of it was necessary in regard of the will and love of God. It pleased the Lord thus to bruise him, v. 10. and it was also Voluntary in regard of the love of [Page] Christ, John 3. 16. Luk. 22. 15. John. 10. 15. 17, 18. and his will to do his Fathers will, Heb. 10. 7.

2. It was necessary in regard of us, for we could be saved no other way and delivered from our lost Condition, any more than there was cure to be had in the wilderness any other way but by the brasen serpent, John. 3. 14, 15. John. 11. 50. Act. 4. 12.

3. And therefore, all that was laid upon him, was not for any fault in him, but was for our faults, by reason of our sinful and damnable Condition, that he might suffer in our place and stead, and as our Surety, what we deserved, and thereby prevent our perishing.

4. This way of God was as effectual as necessary for mans restoring and redemption, Heb. 9. 12. & 10. 14.

5. Albeit he lay (upon this ground) under all this shame and suffering, yet the Lord put much honour upon him in his sufferings, as many other ways, Joh. 18. 6 Matt. 27. 17. 52, 53, 54. so by Pilate's commanding his body to be delivered to a decent and distinguishing and choice burial, Mat. 27. 58. But afterwards, in and by his resurrection he was much more glorious, there being [Page] thereby an admirable increase, Ps. 110. 3. of his seed, and after it an everlasting abiding in life, both in his Person and in his members.

6. After he had endured the Cross, and despised the shame, Heb. 12. 2. and outgrown it all by his resurrection, He triumphantly ascended into Heaven, and there sitteth on the right hand of God, dividing his spoils, giving gifts to men, even to the rebellious also, communicating all the rich priviledges of his passion, together with the benefits of his Kingly Power, exercising also his ever-abiding Intercession in the behalf of all true Believers. Now considering thus the cause of the low estate of the Messiah, and the honour and benefit that follows thereupon to him, and flows therefrom to us, what reason can there be of rejecting; how great reason is there of receiving the Gospel-report? especially considering further, that if any reject the report upon pretence that God's way to save them is not good enough, they cannot possibly escape everlasting damnation, Heb. 2. 3. John. 3. 28. 36.

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Isa. 63. 17.‘O Lord why hast thou made us to err from thy ways, and hardned our heart from thy fear? Return for thy Servants sake the tribes of thine inheritance.’

Q. HOw can it stand with the holy reverence of God that ought to be in the Servants of God, to fasten such erring and heart-hardening upon him as this verse expresseth?

A. For the opening of this Scripture these things may be first observed in the generality; viz.

1. That Gods Children are subject to erring, and some obduration, and may be (at times) grievously under desertion, and the sad sense of a gone-God, Hos. 5. 15.

2. They are in this condition (which puts a difference between them and bad men) with much complaining, Exod. 33. 34. Psal. 143. 7. Joh. 20. 13.

3. They complain to God who alone can help it, and hath bound himself to his praying Servants to order the matter otherwise, Ezek. 36. 26, 37.

Obj. But they seem not only to complain to God but of God?

[Page] A. What they say, they pray; that is, they speak it not peremptorily but submissively, and are upon their knees (as it were) all the while they speak it: It is not a stout and stomachful imputation, as if God were in fault for it, but an humble and faithful expostulation, because it belongs to God to deliver from it, of which expostulation and wrestling with God, there is special reason, inasmuch as this erring and hardning may be said to be of God divers ways; viz.

1. Permissively; whereas he might hinder it, prevent it, and all the occasions of it, by his power.

2. Privatively; when he might withstand it by his grace.

3. Paenally; as an act of his Justice, Ezek. 20. 39. (which in a measure and for castigation, may be exercised upon his Children.) But where ever these things are, we must remember that the hardness is ours though the hardning be Gods; and if there be erring upon any temptation, the error is our own, but leaving to it, yea giving up is ascribed to God, Rom. 1. 24. 2 Thess. 2. 11. 2 Chron. 32. 31.

4. Occasionally; for there is a Providential hardning and causing to err, God putting men into such a condition (and [Page] that justly) as these here into a seventy-years Captivity, whereby their hearts are mightily deaded and apt to deviate:

As 1. By the removal of Gods Ordinances and spiritual help, Psal. 74. 9.

2. By being cast among Idolaters, profane men, subjected to a power, and compassed with a company tempting to sin, Ezek. 20. 25, 32.

3. By being put into a joyless and hopeless estate, under wicked and cruel enemies, living in all ease and prosperity, Zach. 1. 11. Psal. 73. 10. Hab. 1. 13. Propitious and prosperous Providence is a quickener, 2 Chron. 17. 5, 6. Paenal, and dejecting Providence is a deader, Isa. 64. 7. Psal. 137. 4. Now hereby God may be said (in a sort) to cause to err, not that God is the author of any sin (which it is horrible to imagin) but because God is the orderer of such Providences, as whereupon through mans weakness and corruption, sin and wandring from the right way ensueth: Hence David saith, That they that drove him from the inheritance of the Lord, said, Go serve other gods, 1 Sam. 26. 19. Not that they said so, but expelling him from the Ordinances of God, and forcing him to fly for his life among Idolaters, amounted to that; because [Page] of the great temptation there was in it. See Deut. 28. 64.

But besides that erring and hardning may be said to be of God in these respects which are common to wicked men, there are some respects wherein this complaining and humble casting of these things (in a sort) upon God, is proper to the Children of God, who are imboldened to do it.

1. In regard of Gods Covenant, in reference whereto it may be said that they err, not only when God could hinder it, but when he hath bound himself to hinder it, Isa. 30. 21. Ezek. 36. 27. Since therefore he hath promised to make them go in the path of his Commandments, he is humbly questioned by his erring and grieving servants, as if he made them go out, for how could they go out if he caus'd them, and made them to go in? Psal. 119. 35. So hardning from his fear, is put (by the boldness and familiarity of Faith) upon his account, because he hath promised to get hardness out, and put his fear in and into the hearts of his Children, Ezek. 36. 26. Jer. 32. 40. Hereupon faithful and holy men press God with these grievances, so as no wicked men can who have no right to the Covenant, [Page] and to whom, if they should plead as they do here, God might say, I withhold from you what I am no way tied to give you; and if you be in an erring and hardned state, what do you tell me of it? (to wit, continuing in a state of unbelief and ungodliness) I am not bound by any promise I have made to help you who regard not the conditions of the Covenant on your part, Psal. 50. 16. Lay not the blame upon me if you live and die in a sad state, it's you that are enemies to your own good.

2. In regard of Gods wonted ordinary dealing with his people, whereupon they may say, Why dost thou cause to err, for want of working as thou was wont to do to hinder it? Wilt thou forsake the work of thine own hands? Psal. 138. 8. Is not thy former an engagement for thy future working? Phil. 1. 6. Now wicked men cannot plead this, that God hath begun to build, they are not able to design a better time, and to say, Lord, it was not wont to be so; but as for Gods children, an inchoation is an obligation, Isa. 59. 21. Ezek. 39. 29. They may say, Work (O our God) as thou wast wont in us and for us, Isa. 26. 12. Withal since they had a promise of return out of the [Page] Captivity (wherein while they were shut up, their hearts were much shut up as the earth in an hard frost when a thaw opens it), therefore they might say and pray, Return, O Lord, and graciously alter our sad and heartless condition, so will we not go back, and err from thy ways: O quicken us and we will call upon thy Name, Psal. 80. 14, 18. Our hearts shall not be hardened from thy fear; some life in our condition putting life into our affection, we will stir up our selves to take hold of thee, Isa. 64. 7.

Now that this Prayer belongs to the faithful appears (as by the fervency of it all along, so) by this very complaint, for none are griev'd with erring that have not a mind to go in the right way, nor doth a stone complain of its hardness; complaint of hardness shews there is some softness, and a desire of Gods return, a lothness to live without him.

Scripture-Questions out of JEREMIAH.

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Jer. 3. 6.

The Lord also said to me in the days of Josiah the King, Hast thou seen that which back-sliding Israel hath done? she is gone up upon every high mountain, and under every green tree, and there hath played the harlot.

V. 11 The backsliding Israel hath justified her self more than treacherous Judah.

Qu. How can Judah be said to be worse than backsliding, and (for their Sin) divorced and destroyed Israel; especially in the days of Josiah when there was so eminent a reformation?

A. 1. Negatively: The Reason is not because Judah was in every respect worse than Israel, for it is said Judah did rule with God, and was faithful with the Saints; that is, Gods Government in the posterity of David, was preserved among them in the civil State; See 2 Chro. 13. 8. to v. 13. And for matters of Religion, (though [Page] there were foul defections, Yet) they kept to the Ordinances and Officers which God had appointed, and which were transmitted to them by the Saints their faithful Forefathers, when-as Israel constantly followed the Calves (which destroyed them, Hos. 8. 6.) and fell quite from God to the Idolatry of Baal, 1 King. 18. 21.

2. Affirmatively: This may be spoken of Judah;

1. Because they were exceeding Sinful; For.

1. They fell into that Idolatry whereof Israel was guilty; It is said here, not only that Israel played the harlot, v. 6. but that Judah went and played the harlot also, v. 8. See what is said before of Judah, v. 1, 2. and Jer. 19. 4, 5, 7, 13. See also 2 Chron. 33. 9. Ezek. 16. 47.

2. They were eminently guilty in looking after forbidden Confederacies, and trusting to Egypt and Ashur and forrein aid, Jer. 2. 18. Isa. 7. 20. & 8. 6. Ezek. 23. 11, 12, 13. 30, 31.

3. They were abominable in their practice, as we see, Jer. 7. 6. 9, 13. Ezek. 16. 49, 51, 52. It is expresly said, Neither hath Samaria committed half of thy sins, v. 51.

2. Because the sin of Judah admitteth [Page] many aggravations beyond that of Israel, viz.

Because they had more means of doing well than Israel had; for they enjoyed the Ordinances of God, and had Priests and Levites of God's own appointing that instructed them, 2 Chron. 30. 22. and Prophets that warned them that they should not do as Israel did, Hos. 4. 15. And whereas the Kings of Israel were generally wicked they had better Kings to rule them, and when they fell into Sin under worse Kings; They had divers godly Kings to reform them, as Asa, Jehosaphat, Hezekiah, yea Manasseh at last, 2 Chron. 33. 15, 16.

2. Because they saw Israels Sin, and knew how by the Messengers of God it was cried out against; which if they had had any Zeal for God would have made them to have abhor'd it, for that's the nature of goodness and the fear of God, when men make void his Law, to love it the better, and keep closer to God, because they see others run away from him, Psal. 119. 126, 127, 128. Ruth. 1. 15, 16, 17. Josh. 6. 68.

3. Because they saw before their eyes the fearful Judgment of God upon Israel, that was ruined, carried into Captivity, [Page] (2 King. 18. 9. 11, 12.) and it is said here, to have a Bill of divorce given her, v. 8. by which they ought to have been warned; but, though they saw all this, yet they went on still in their evil way, Ezek. 23. 9, 10, 11. Nay, they did not profit by their own Corrections, Zeph. 3. 1. 27. Jer. 2. 30. Isa. 1. 5.

4. Because of their pride; They were not humbled before God, nor brought to stand in awe of him notwithstanding all their Sin, and the fury of the Lord poured forth upon them for it, Jer. 44. 6. 10. but said, they were innocent, Jer. 2. 35. and bore up themselves as if all were well, by the Temple of the Lord, and their outward performances: This pride, whereby Judah was apt to boast of their integrity being compared with degenerate Israel, much heightened their Sin, Jer. 7. 4. 10, 11, 15. See Isa. 65. 5. & 66. 5.

5. Because of their Hypocrisy, Isa. 9. 17. For though they turned to God in Josiahs days, yet we find here, that it was not with all their hearts but feignedly, v. 10. It was backsliding Israel, but Treacherous Judah; and Treachery may be said to be worse than Apostacy, because it looks better, and yet is not better, but is made worse by a mocking of God. It's true that [Page] Josiah was a glorious Reformer, but the Reformation was His, not Theirs; it was buried in Josiahs grave: and as they were very bad before that Reformation, so they continued to be so in heart still, and therefore their last destruction is fixed on the sin of Manasseh, wherein they had a part, 2 Chron. 33. 9. and whereof they did not really repent (notwithstanding that Josiah made them (in and for his time) to serve God) but continued though (then) good in shew, still bad in truth, Ezek. 4. 6. and so in the Captivity they paid for all together. See 2 King. 24. 3, 4. Jer. 15. 4.

Hence it followeth, 1. That all Sins are not equal, Joh. 19. 11.

2. That the best of Gods people (in some respects) may be (in other respects) the worst, for the Ordinances and Means that they enjoy, the Mercies wherein they partake, and the Judgments whereof they are the beholders and wherein they are partners, together with the greater professions which they make, make them the chief of Sinners, Matt. 11. 20. to v. 25.

3. That, howsoever people in the days of a Josiah, and when a Spirit of Reformation worketh vigorously, cry up Reformation with their mouthes, yet their hearts are oft against it, 2 Chron. 20. 33. [Page] and they abhor to subject themselves to divine discipline, only they are made (for a time) to do that to which they have no mind, 2 Chron. 34. 33.

4. And when Reformation is professed, rejected, and Sin resumed, then, a Nation is in danger to go more and more down the wind, till they run into utter ruine, as the Jews did after Josiahs days. Reformation either prevents, or preceeds ruine.

Jerem. 3. 16.‘And it shall come to pass, when ye be multplied and encreased in the Land, in those days saith the Lord, they shall say no more, The Ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it, neither shall they visit it, neither shall it be done any more.’

Qu. Whence is it, or what is meant by it, that it is said, with such variety of expressions, that when the People of God be multiplied and encreased in the Land, the Ark of the Lord should be no more mentioned or minded?

A. These words are two ways expounded.

[Page] 1. To shew that when they returned out of Captivity and encreased and multiplied in their own Land, there should then be a great unity between the House of Judah, and the House of Israel (as is said v. 18) notwithstanding the great difference between them and their continual opposing one another from the days of Rehoboam unto the Captivity; all which time Israel was lift up, as by their outward prosperity, so by their invented Pompous Service at Dan and Bethel against Judah. And Judah, on the other side, took heart against Israel, by their retaining and enjoying of the Ark and Ordinances of God, 2. Chron. 13. 8. to v. 13. But being returned to their own Country, they should so far profit by the Captivity, as (renouncing all Idols) to join together in the same instituted Service at Jerusalem, Hos. 14. 3. Amos 5. 5. Hos. 2. 17. Whereas ever since the revolt of the ten Tribes, the controversy between them and Judah was maintained (as controversies use to be, John. 4. 9.) by their several ways of worship, 2 Chron. 13. 8. &c.

2. But the words are by the greater number of Expositors understood thus; viz. that by multiplying and increasing in [Page] the Land, is meant the encrease of the Church by the preaching of the Gospel, and the Law and Doctrin which went forth from Jerusalem, Isa. 2. 3. And the nation of the Jews unto whom first the Gospel came, Act. 13. 46. And so the meaning of the words is conceived to be this; That the Messiah being come, and the Gospel being preached among the Gentiles, all the ceremonies of the Law figuring out the things of the Gospel (whereof the Ark was chief, Isa. 4. 21, 22.) should cease and be abolished; and the multitude of the Christian Church, consisting both of Jews and Gentiles (but owned by the Jews from whom that Word by which the Gentiles were converted, proceeded Isa. 49. 20, 21, [...]2.) should meet together to call on the name of the Lord, Rom. 10. 12, 13. 1 Cor. 1. 2. Act. 9. 11. as it is said here v. 7. They shall come to the name of the Lord, even to that name, Act. 4. 12. & 15. 14. The former exposition makes the words a Prophecy of the Uniting of Judah and Israel in the Old-Testament Service appointed of God. The latter holds them forth as a Prophecy of the Uniting of Jews and Gentiles, by the taking away of the Partition-wall of Old-Testament Worship by [Page] which they had been so long separated the one from the other.

This latter exposition seems the more probable:

1. Because the using of so many expressions (as it were) for the outing of the Ark, may be conceived to suggest and signifie rather the decay and vanishing of the Old-Testament Worship, Heb. 8. 13. than a concurrence in it; and that in the days of the Messiah, when by the preaching of the Gospel Believers should be multiplied, Act. 5. 14. all those old ceremonial things that formerly were highly prized (because ordained of God, and of very good use to the people of God then should (as the words import * c Marg. in the last part of this verse) be no more magnified, as they were before, by the peoples visits from all parts; I say, they should be no more magnified, nor mentioned in comparison with that Worshipping of God in spirit and truth which the Gospel should bring in, Job. 4. 23, 24. Phil. 3. 3, 4, 5, 8. So that will be somewhat like that other Prophecy (extended also to Gospel-times) Jer. 23. 7, 8. They shall no more say, The Lord liveth that brought the children out of Egypt, but that brought [Page] them out of the North, that is, one should not be named (as it were) on the same day with the other. No more should the Old-Testament Administration being compared with the New-Testament Constitution, at the time of Reformation, Heb. 9. 14. or rather (because the deliverance out of Egypt is ever to be remembred as a real help to Faith and Obedience in all ages) it is like that of the Prophet Haggai, Chap. 2. 7, 8▪ 9. who informs us that the latter House should be incomparably, greater than the former; because though there was abundance of Silver and Gold in the first Temple built by Solomon, yet the second Temple was far more glorious and desirable, because Christ the desire of all Nations came to it: So that the more of Christ there is in any [...]hing the less considerable it makes any other thing wherein he is not, or wherein he is less; what was the Ark to Noah (the Jewel laid up in that Cab net) O what is any Ark, and how unworthy to be named in comparison of Jesus Christ!

2. This latter Exposition may be preferred, because though the Tribe of Judah returned out of Captivity and did encrease and multiply in their own Land; yet the body of Israel did not return (albeit [Page] there were some of that body mixed with them) to join with Judah in the Temple-Service.

3. Because it is said here that all the nations shall be gathered to the name of the Lord, v. 17. which tho some apply to the ten Tribes as being a numerous company, 2 Chron. 13. 8. yet because of the latitude of the expression, and the use of it in other parts of Scripture, it seems more properly to denote all Nations generally, or all nations indifferently, and so to include both Jews and Gentiles meeting together and closing one with another in the Evangelical Worship, in that new Jerusalem, which is the mother of us all, Gal. 4. 26.

Yet these two Expositions may be in some sort conjoined, if we make the Conjunction of the Jews and those of Israel that returned with them out of Captivity and their associating one with another in the Jerusalem-worship, a glympse, Fore-runner, and fore-shewer of that greater gathering together both of Jews and Gentiles in the latter days.

So that the desires of all Nations in Gospel-times should be, not the shadows of Christ, but Jesus Christ himself and that Name of his which is as Ointment [Page] poured forth, of so good a savour that they have hard hearts, yea harlots hearts that are not taken with him, for they that are Virgins do therefore love him, Cant. 1. 3.

Jer. 6. 16.‘Thus saith the Lord, stand ye in the way, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your Souls.’

Q. VVHat's the way to Soul-rest.

A. It is Gods way; Its he that guides to the way of peace, concerning which two things may be inquired. Luk. 17. 9.

1. How Peace is had in Gods way.

2. What that Peace is that is so had.

1. Q. What is to be done to get rest in Gods way?

A. It's had by standing still to find it, and by walking in it when we have found it.

1. By standing, and searching to descry Gods way; as doubtful Travellers stand still (as being at a stand) to observe Coast of the Countrey, look all about, ask of all about them, or that come near [Page] them, that so they may get the knowledg of the right way; So are we to look about into the whole Word of God when we doubt what to do, and make all enquiry Joh. 3. 59. Joh. 16. 19. to find out Gods way, Isa. 8. 20. Mal. 4. 4. Besides, the words here used Stand, see, ask, Seem to shew that God grants men a liberty to look all about; and if they can find a better way than his is, and a way that will bring them more rest than his will, then let them take it, as Josh. 24. 15. Ruth. 1. 15.

If any enquire further, How may we be directed in this search the better to find out Gods way? The Text will herein resolve us, by setting before us two marks and Characters of it: For it is,

1. The old path] as old as Moses, yea as Adam, elder than all sin and errour: For Gods way was first delivered to innocent Adam, before sin entred into the world, yea that it might not enter and so his trouble might be prevented, and there might be no hinderance of his rest; But man went out of Gods way, brake his law, lost his ease; yet did God of old, even immediately after the sin of man, reveal his Gospel-truth for the recovery of that rest, Mat. 11. 28. which man by his sin and breaking the Law had [Page] lost, Gen. 3. 15. The oldest way (older than the Devil who abode not in the truth, John 8. 44. and therefore was after it) is the way of truth, made known by the God of truth, and carrying a light in it, serving and sufficing to discover every false way; concerning which we may say as our Saviour doth, From the beginning it was not so, Mat. 19. 8.

2. It is the good way] and that three ways, to wit, as being good, making good, and bringing good.

1. As being good] that is, good in it self, and so it must needs be because it is the way of God, Ps. 18. 30. Rom. 12. Isa. 39. 8. 2. Micah 6. 8. Psal. 119. 140. The word and way of Jehova is like the gold of Havilah, Gen. 2. 11. yea, good above the finest gold, Ps. 119. 127.

2. Making good] for they that walk in the law of the Lord do no iniquity, Psal. 119. 1, 2, 3, 9. The way of truth and of the God of truth keeps us from every false way, if we follow it, Psal. 119. 104. The very end of Preaching the Word, and holding forth the way of God, is to make mens ways and doings good, Jer. 18. 11.

3. Bringing good] Job 22. 21, 22. Good comes by acquaintance with God, and laying up his word in our hearts, and [Page] turning to his way, v. 23. In doing of that which is good men possess that which is good, Deut. 6. 18. see 2 Chron. 31. 20, 21.

2. Peace is had in Gods way by Walking in it, Deut. 5. 32, 33. No man dispatcheth a journey to do himself good by knowing the way but by going in it: If men say (as here they do) we will not Luk 12. 47. 48. John 13. 17. walk, v. 16. then there is no rest; any more than a travelling Woman hath, but fear oneveryside, which way soever they walk, v. 24, 25. Peace and Wickedness can never stand together, Isa. 57. 20, 21. but as many as walk according to the rule of the Word, Peace shall be on them, Gal. 6. 16.

Thus how Rest is had in Gods way.

2. Qu. What is that Rest and Peace that is so had?

A. To this I answer, that it is a Peace of Heart and Conscience, or a Soul-rest, founded on the knowledg and belief of the word and way of God, with the ordering of our way and walk according to his word and will, Ps. 119. 165.

1. Its founded on the faithful knowledg of the Word of God (supposing such a walking in conformity thereunto as is before mentioned). In the knowledg [Page] of any truth, there ariseth to the lovers of truth much quietness of mind, and heart-rejoycing, * [...] much more doth the truth of God which is more certain, more sweet and more excellent, give content to an holy heart, as it did to David, Ps. 119. 14, 16, 29, 30. to Christs Disciples, John 16. 18, 19, 29, 30, and to Paul, 1 Cor. 2. 2. Phil. 3. 8. Now when Faith doth further fix upon, not only the truth but the goodness of the Word (especially of the word of promise) that is an exceeding great stay, and settledness to the shaking heart, as we see in the words of the Lord delivered by Hezechia, on which they leaned when they were ready to fall and faint, 2 Chron. 32. 7, 8. so also in the words of Azariah, 2 Chron. 15. 7, 8. whereby also David took heart in the utmost extremity, 1 Sam. 30. 6.

In this way, that is, the faithful knowledge of Gods way, followed with walking therein, much and manifold Rest and Comfort ariseth to the heart and conscience; as namely,

1. By Illumination, and that Light which guideth our feet into the way of peace, Luk. 1. 78. and thereby setteth the heart in a state of peace, Act. 20. 24. Bonds and afflictions made no Commotions [Page] in Pauls heart because he was in that way, and still finishing the course of his Ministery, which he received from the Lord Jesus. More particularly, Divine Light quieteth us: 1. By resolution when we are in the dark in our judgments, and full of perplexing thoughts; thus it was with the afflicted Prophet that was so grieved in heart, and puzzled with wicked Psal. 7. 3. vers. 21. mens Prosperity, whom the Sanctuary cured and fully quieted, Psal. 73. 16, 17. 28. 2. By conviction and revocation, when by corruption and tentation, we are rushing into ways and works of darkness. Thus was Davids heart stil'd and fil'd with rest, and rejoycing when Abigila took him off from his furious purpose, and set him right, 1 Sam. 25. 31, 32, 33. See the like, Josh. 22. 33.

2. By Justification, through the Revelation of the Righteousness of God made ours by Faith, that is, such a Faith as works by Love, which is the old and good and great way of Salvation, in which whosoever walk, peace shall be (sure) on them and in them, Gal. 6. 16. with chap 5, 6. Rom. 5. 1. Luk. 7. 50.

3. By Sanctification, which is through the truth, Joh. 17. 17. and the knowledg and acknowledgment of Gods way, which [Page] is the way of Holiness, Isa. 35. 8. which whosoever walk in, they shall have great quietness of mind both in life and in death, Psal. 25. 12, 13. Isa. 38. 3. Besides, that 2 Cor. 1. 13. when turbulent lusts are mortified (which is done in the way of God revealed in the word, Psal. 119. 133.) there is much Serenity in the Soul, as there was in Davids, 1 Sam. 25. 32, 33. yea every act of Holiness is followed with an inward peace and acquiescence, Psal. 119. 165.

4. By the comfortable State of things as to mens outward condition; for when things go well, and there is a rest of State, there is much more rest in the heart; and all goes well when men walk in Gods way, 2 Chron. 14. 5, 6, 7. and 15. 5. 15. Jer. 22. 15. Is. 30. 15. 2 Chron. 16. 9.

5. There's an unspeakable Soul-rest, by the assurance of that blessed State in heaven, the assurance and enjoyment whereof is obtained in a way of Holiness, Rom. 6. 22. 2 Tim. 4. 7, 8. Job. 19. 25. Tit. 2. 12, 13. Psal. 16. 9, 10, 11.

Jer. 7. 22, 23.‘I spake not to your Fathers, nor commanded them in the day that I brought them out [Page] of the land of Egypt, concerning Burnt-offerings or Sacrifices, but this thing I commanded them saying, obey my voice, &c.’

Qu. Did not God command the Passeover and other Sacrifices and ceremonial things in the old Testament?

A. First, It's clear that he did command them as things to be observed in all the time of the old Testament for the education and assistance of that people, who were best led by such outward things to those Spiritual things which were therein held forth unto them. See the Commands, Exod. 12. 17. 42. and Exod. 13. 5. 10. 2 Chron. 30. 5. there was a writing for for the Passeover: So also, 2 Chron. 35. 4, 6. And for other Sacrifices, we find the Lords precise order in the book of Leviticus, Lev. 1. 2. so that it was a sin for them and against the plain Commandment of God to omit that way of Worship; yea, Solomon declareth this as one difference between the righteous and the wicked, that the one Sacrificeth, and the other Sacrificeth not, Eccl. 9. 11. yet,

Secondly, It may be said in divers respects that the Lord did not command them, that is,

[Page] 1. Not for perpetuity and as things that he would have to continue in all times, as he ever did, doth and will, moral obedience; now therefore (in these Gospel-times) there is Obedience prescribed, 2 Cor. 10. 56, but no Sacrifices permitted; now there are Spiritual, not carnal Ordinances; now there is Truth and not old-Testament-Types, Joh. 4. 23, 24.

2. God did never command Sacrifices abstractively, that is, as separated from the Spiritual Substance, but in relation thereunto, and as fruits and furtherances thereof. Sacrifices set before them

1. Their sin and guilt] The beast to be killed (in their room, as it were) shewed they deserved to die.

2. Their Saviour and Ransom, for as they deserved to be kild in stead of the beast (there's their guilt); so the beasts was kil'd for and in stead of them; there's their rescue, and the type of their Redeemer. Now this being so, Gods Command, and intent in regard of Sacrifices, was, that they should bring with them 1. Repentance, in regard of their sin; Levit. 16. 21. 2. Faith in respect of their Saviour, Psal. 4. 5. And he commanded no Sacrifices without and set apart from these; so now we may say, God commands [Page] not fasting as it is a forbearing of a meals meat, but as an help to repentance and prayer. They therefore that abstract bodily exercises from their end, must go to him for their wages that sets them a-work; for God commands them to do no outward things in that nature; we find him therefore disclaiming all Sacrifices in that sense, and as so us'd and abused, that is, offered to God instead of Decem variis phrasibus Ames in Psal. 50. 6, 8. obedience; and saith (as here) Who hath required (or commanded) them? Isa. 1. 11, 12, &c. It's another thing that the Lord requires, and that's Obedience, Mic. 6. 7, 8.

3. As God did not command them solely and without Obedience, so neither chiefly (if we put obedience and them together) and in that respect he may be said not to command them, according to For, Hoc si illud conferatur, nihil est. that, I will have mercy and not sacrifice; that is, My will is not to have the one without the other, nor the one in comparison of the other: Hence God (where he purposly handleth this argument, to wit, Psal. 50. 5, 8.) tells his people, I will not reprove thee for thy Sacrifices, (when yet the want of what is required, is to be reproved) for God looks higher, and will have a Covenant made and confirmed by [Page] Sacrifice; requiring Sacrifices only as appurtenances of Covenanted Obedience. We may observe also in Scripture, that the spiritual substance hath been accepted without the outward Ceremony, even then when Ceremonies were most in request, (2 Chron. 30. 18, 19.) but when Sacrifice hath been pleaded without Obedience, or to be a protection for disobedience, God hath extreamly disliked it, 1 Sam. 15. 21, 22, 23.

4. God never so commanded Sacrifices and outward Ceremonies, as if he would be the God of the Jews, and they should be his people, and all should be well with them, if they brought him Sacrifices and Burnt-offerings: he never agreed with them upon such terms, but (as it is here said) upon the obeying of his voice, and walking in all the ways that he commanded them, v. 23. See therefore how the Covenant runs, Deut. 26. 17. Thou hast avouched the Lord this day to be thy God, and what then? to walk in his ways, keep his statutes, and hearken to his voice. Again, (on the other side) The Lord hath avouched thee to be his peculiar people, as he hath promised thee, v. 18. But is that all? No; but, That thou shouldest keep all his Commandments.

[Page] Outward Exercises (though required Opus operatnm it but cadaver. of God) are but the body, it is Grace that is in the Soul (and if it be there, will shew it self in the life) of the Servant, which is the Soul of the service.

Jer. 12. 5.‘If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?’

Q What may the meaning of these words be?

A. 1. Some take them as spoken by Calvin. the Lord to his Prophet, to this end that the people might know by him what they were to suffer from their enemies, from whom though they had suffered much already, so that their Country was miserably wasted, and their City impaired (which may be compared to running with the footmen) yet they must expect far heavier things, even an utter desolation of their Country, destruction of their City and Temple, and carrying away of themselves by the Chaldeans out of their own Land, (which may be compared to [Page] contending with horses, because they exceeded in strength all former enemies. This Jeremy must let them know that they should not deceive themselves with a vain hope of Peace, but rather prepare for the highest troubles. Hereunto is adjoined the sixth verse, as shewing the Prophet himself what he should still suffer from his own Country-men, So that whereas Jeremy was an earnest (though a modest) disputer, ver. 1. these words may resolve and restrain him; for so hath God appointed by reason of the wickedness and incorrigibleness of his People, that wicked men from without shall be prosperous in destroying them, Hab. 1. 12, 13. and wicked men within the Church shall vex and persecute the godly Prophets and Party, and so hasten their own ruin, when in the mean-time, God will sufficiently secure his own, not withstanding all the treacheries of ungodly men. But,

2. Others carry the Comparison thus: Junius Trem. in Judah there were two sorts, 1. Footmen, that is, men (in comparison) more slow and low, and weak in their opposition; and (as it is in the latter part of the verse) such as are like a land of peace not fortified, or formidable as Cities of [Page] War are, or like the waters of Siloah that run softly, that is, are less violent. 2. Horsemen, that is, swift and swelling Persecutors; both these made up an Army to fight against God and his Servants only; these latter observed no moderation, but were like Jordan when it riseth up in his strength, and overfloweth its banks and bounds; and like those waters, Isa. 8. 6. Whereas therefore Jeremy complained much of the men of Anathoth, and reasoned the case with the righteous God, how men so evil in their way could be so prosperous in their condition; the Lord seems to tell him that he must not be over-tender, but rather expect greater opposition than wonder at this; if he be wearied by entring the lists with Countrymen, men of lower place, and power, and spirits; how shall he hold it out to contend with the Court, with the Grandees there, with their miry Dungeons, and continual threats of death, and slanderous accusations, as if no man more deserved it? Jer. 7. 14. & 38. 4.

Now, though that description of the Assyrian, Isa. 8. 6. may seem to favour the former sense (as also that Jer. 49. 19.) considering how like it is to the close of this verse, yet this latter is chosen by most [Page] as the most plain and proper means. And it is made the more probable by the Connexion of the sixth verse, with a for, mentioning the men of Anathoth, with whom weary Jeremy was now running; as also because we find a like check given to the Prophets despondency, Jer. 15. 18, 19.

This is not without use to us; we are always apt to think that still it will be better; whereas when God declares himself otherwise in his word, and the wickedness of a People discovers it self to all the World, it will be our wisdom to think that (probably) it will still be worse; that when God begins he will make an end, 1 Sam. 3. 12. and that the present troubles are but the beginning of sorrows, Mat. 24. 8. Now if we cannot bear the beginnings, how shall we bear the proceedings? If when there is some peace for present, a mixture of trouble be intolerable to us, what shall we do in the overflowings of Jordan, and all-overwhelming publick inundations? If we cannot endure the fire in Nebuchadnezzars face, Dan. 3. 19. how shall we endure his Furnace?

Q. What help is there to look encreasing troubles in the face, and to bear up when [Page] the Sea of this world is most boisterous?

A. The same grounds of Christian resolution and consolation will serve for support in a greater as well as in a less affliction. That which Jeremy builds upon, Jer. 20. 11. is sufficient to keep him in heart in the Court as well as in the Country, among the Horsmen as among the Footmen. What makes men take joyfully the spoiling of their goods (to wit, that they have a better and a more enduring substance in heaven, Heb. 10. 34.) that also will make them resist to blood, Heb. 12. 4. for that brings them quickly to that inheritance. Less sufferings for Religion (as scourging, Act. 5. 41.) will not be chearfully endured, but upon those noble grounds, the Glory of God, 1 Pet. 3. 14. the name of Christ, the honour, 1 Pet. 4. 14. and reward of those that suffer for Christ and Christianity, Mat. 5. 11, 12. 2 Tim. 2. 12. And these things will make men endure any thing, as the scourged Apostles, Act. 5. 41. did the cruelest deaths, Act. 12. 2. Joh. 16. 19. with Act. 5. 29.

And as concerning any outward affliction, if we do by Faith take in those cordials, Heb. 12. 6, to 12. to wit, that it comes from the love of our Lord, ver. 6. from the hand of a Father, shewing we are [Page] Sons (ver. 7.) and not Bastards. ver. 8. Yea from the Father of Spirits (as well as of, and more especially and eminently of, than of our flesh) who subjecteth us to his correction, that we may live (v. 9) and not be condemned with the world, 1 Cor. 11. 32. Yea, that it is for our profit here as being made thereby partakers of his holiness, (v. 10.) And possest of the peaceable fruit of righteousness, (v. 11.) I say if things be believed, and withal that a rest remains for the people of God, Heb. 4. 9. What will not be endured?

Not that all can endure alike, not but that a stronger Faith will bear great afflictions with greater fortitude, as Stephen, Act. 6. 8, 15. (and therefore we should labour to get more and more degrees of Faith) but the weakest true Faith will bear all affliction, without an utter failing and falling from God; as these Scriptures shew, Luk. 22. 33. Rom. 14. 4. 1 Pet. 1. 5. Rev. 3. 8.

Jer. 20. 14, to the end.‘Cursed be the day wherein I was born, let not the day wherein my mother bare me be blessed, &c.’

Q. How is it pssible that so holy a man [Page] as Jeremy was should speak such strange and truculent words as these are, and that (as the Context hath it) immediately after his praising of God, and calling in others thereunto, ver. 13?

A. First, As for the latter part of the Question, some Expositors do not conjoin v. 13. & 14. but take what is spoken from v. 14. to the end of the Chapter, as that which arose from the impulsion of a new temptation. But Calvin conceives that this is brought in to amplifie the comfort he had from a gracious God, by declaring how he was affected and transported with the bruitish carriage of ungracious men; so that the words though in the order of the Text, put after the praising of God, v. 13. yet in order of time, and of the story, go before, and shew in what a miserable case, distress, and even distraction he was before the Lord appeared to him for the setting of his tormented spirit in some good order and peaceable frame. Briefly, till God gave him satisfaction, no language was bitter enough to express his dissatisfactions.

Secondly, For the matter of his speech (as here it lies before us) it is as high and as highly against the Rule as can well be imagined, and that both in respect of [Page] himself, and of man, and of God himself.

1. In respect of himself, he curseth the day of his Birth, when it is a singular mercy of God for any man to have a being, for otherwise how could he have an everlasting well-being? and men of note generally have celebrated their Birth-day, Mark 6. 21. with feasting and much rejoycing. Yea Gods mercy to Jeremy was the greater, because before he came out of that womb out of which he wisheth here he had never come, God sanctified him, Gal. 1. 15, 16. set him apart for an 1 Tim. 1. 12. eminent service, and ordained him to be a Prophet, not only to the people of God (to whom he was a Prophet properly) but to the Nations round about, to whom his Prophesies reach'd, by whom they were taken notice of, Jer. 40. 2. and among whom they produced high and most remarkable effects, Jer. 1. 5, 10.

2. In respect of man, that is, that man (which may be understood of this or that man) that brought tydings to his Father, a man-child is born, making him very glad. In such a case men might pay the Messenger, but Jeremy abhors the Messenger and Message both, yea, the Messenger for the Message; and that in so high and horrid a degree that he wishes [Page] him like the Cities of Sodom and Gomorrah, the most dreadful examples of Gods Justice, as being utterly overthrown without any repentance and restauration. And further prayeth, that he may hear the cry (an hideous cry, Exod. 12. 30.) in the morning, that is, early and unawares, Hos. 10. 15. and the shouting of noise (as of men overcome, Exod. 32. 18.) at noontide, when others use to rest and recreate themselves, 2 Sam. 4. 5.

3. In respect of God; for in the two last verses, he quarrels with him, because he did not kill him out of hand, and make his mothers womb his grave, and because she did not carry in it a Conception of eternity; that is, that should never be brought forth. When there was cause enough to say (considering how much good, Jer. 18. 20. Jeremy did and would have done), O blessed the womb that bare thee, and the paps that gave thee suck!

It may be observed in all this, 1. That there is a great deal that can by no means be justified, that is greatly to be condemned, there being not only the most direful and injurious cursing of a man, or men most innocent, but also horrible blasphemy against God.

The Use whereof is, to shew what [Page] wild and woful Creatures we be, when once we have given our selves the reins. Jeremy was a Prophet and a man of God, but he was a man also; as a Prophet, he thundred out divers imprecations against Gods enemies, which we may account acts of obedience to the Spirit of God in him, Jer. 20. 9. but here the man is become like one of us, he speaks like a very corrupt man, and casts up a great deal of mire and dirt. Sure he was a man subject to like passions with us, and so are we to like passions with him, though usually we use not such dreadful and daring expressions, but we have them in our hearts, they lie in our wicked natures, and out they come at times (when we are much wrong'd and wrung, Prov. 30. 33.) as far as our wit will reach (for all have not ability to be so mighty in words) and as far as shame will suffer. O what need to watch and pray that the Peace of God may rule in our hearts, and that we may be amicable, Col. 3. 15. when a Jeremy is so unamicable and implacable!

2. Yet that something there is, I say, something to extenuate that which can no way be excused: viz.

1. A natural temptation; because (as himself expresseth it, v. 18.) he was brought [Page] forth to such labour and sorrow, and his days Moses is put out of his patience by a froward people, Psal. 106. 33. were consumed with shame. This, though it be no sufficient defence for him, yet it may be look'd upon as a mitigation of his fault among men that know themselves to be in such sort moved (though not in such an height, because all men have not the like fiery affections) with such V de anne sit alius loci, Sens. 9. temptations: Oppression and ignominy makes a wise man mad, and a godly man fierce, 2 Sam. 10. 4, 5. & 12. 31.

2. A moral and spiritual foundation and rise of this his rising so high; there was (as it is suppos'd, and it cannot be but that there was) some good at the bottom, (as there was in Nehemiah's cursing and rough discipline, (Chap. 13. 25.) we may presume that it was not only his own case and barbarous usage; but Gods cause that made him so to transgress his bounds, and to be zealous beyond knowledg; herein he may be more excus'd than Job, who also cursed the day of his birth, but it arose from his present misery, Job 3▪ 20, 24. but Jeremy looks like Jonah that was so froward and high with God, because he supposed he should be accounted a false Prophet by his threatening and Gods sparing of Niniveh; so Jeremy saw here that not only his person was opposed [Page] but his Ministry, and that therein God and all Religion was trodden under foot, which was so horrible a thing to him that it was tedious to him to live, while he lived longer and longer to see God and Goodness more and more trodden under foot.

4. And this also may be added (that Jeremy may not be low in our eyes) that he was a man of a most vigorous and keen spirit, his affections wrought like new Wine, Chap. 4. 19. & 24. 9. the zeal of Gods house did eat him up, yea zeal for God was at the bottom of these exceedings: No marvel if Luther and such renowned Worthies that marched furiously for God, were sometimes too furious, and if they that had so much of heavenly fire had something also of strange fire; for the best have flesh in them as well as spirit, and it's an hard thing for any man not to act according to his natural temper and constitution, sometimes in a worse way as well as ordinarily in a better: O how extreamly dull are they in action that are free from the extremity of passion! O how may our coldness and lukewarmness move us to put a charitable Interpretation upon their words and actions that have been hot for Heaven, [Page] though now and then scalding hot.

But though all this may be said for Jeremy, yet nothing can plead sufficiently for such headlong passion, nor for any that imitate him in it, albeit they come far short of the height of it.

Jer. 28. 2, 3, 4.‘Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the King of Babylon; within two full years, I will bring again into this place, all the Vessels of the Lord and all the Captives of Judah, &c. v. 4.’

Qu. When one Prophet said one thing, and another did (with as much confidence) say a contrary thing, yea, when many speak good, and one Jeremiah, evil; How could People know which to believe?

A. They might very well know, if they were not willing to shut their eyes; for,

1. The Prophets were but Interpreters of the Law of God; and tho they had divers immediate and particular revelations, yet all suited with, and confirmed the written Word; Now that Law and Word of God, threateneth all evil to Idolaters and men wicked and cruel in their carriage. [Page] The Jews therefore being such at this time (as the Scripture often shews, and therein gives a reason of the Judgments threatned against them, see Jer. 8. 15. & 20. 8. & 5. 19. & 13. 22,) I say, they being so abominably bad, they could not but judg (Looking to the Word of God) Deut. 29. 24, 25. &c. & 31. 29. that they speak most truly that speak most terribly to them.

Obj. But if a sinful people repent, good is still promised in the whole Word of God, Deut. 4. 29, 30, 31.

A. True; but we find not that these false Prophets speak a word to move the People to repentance (as Jeremiah still did, Chap. 18. 8, 11. & 26. 3.) And so, they left them uncapable of any good. And this will ever be the difference between a true and a false Prophet, that a false Prophet promiseth a good condition without urging the condition of Obedience, but the true Prophet preacheth all evil, if there be not amendment, and no good condition but upon that condition.

2. This people were or might have been, convinc'd in their own Judgment and Consciences, that Jeremy spake true, and they that opposed him, untruths: [Page] For 1. unby assed and more judicious men, as namely the Princes, Jer. 26. 16.) acknowledged, and that when this controversy was on foot; yea and all the people said to the Priests and the Prophets that opposed Jeremy, that he did indeed and truly speak unto them, in the name of the Lord their God.

2. Their own experience might set them right; for divers Evils whereof Jeremy had prophecied were already come upon them, Jechoniah, and many with him being carried Captives to Babylon, and the vessels of the Temple also carried away thither already: see Jer. 27. 16. & 28. 4.

3. They have here in this Chapter an evident and eminent example of the wrath of▪ God upon, and in the Death of this wicked Hananiah, and that by the Word of Jeremiah, declaring he should die because of his lying Prophecy, whereby in stead of calling the people to Repentance and Submission to the King of Babylon, (and therein to God himself) he taught them to rebel v. 16, 17. So that the controversy was decided from Heaven, and it might easily be known which was the truer Prophet, because God sent a sentence from Heaven (which was speedily [Page] executed) against Hananiah by Jeremiah, and that because he contradicted the truth that Jeremy had delivered.

3. Jeremy was not the first nor the only Prophet that threatned thus; Micah and Ʋrijah have been named before who Prophecied according to all the words of Jeremiah, Chap. 26. 20. yea the true Prophets generally speak successively such things, so that Jeremy cannot be looked upon as single in what he said.

4. Jeremiah spake usually and constantly the same sad things with the danger of his life, Jer. 26. 8. but they that spake smooth things had the applause of the people, Micah. 2. 11. now it's liker that a sufferer should speak truth than a flatterer. And though men may sometimes suffer for a falshood, yet it is not with that confidence and magnanimity with which they suffer that give testimony to the truth of God, Jer. 26. 14, 15. Now for Ordinary Ministers:

1. Some perhaps are willing they should differ in points of Religion that that may be an excuse for them for their being of no Religion till all be agreed, yea (it may be) some that they may have somewhat to say to plead for a Pope to determine all controversies.

[Page] 2. Others are so unwilling that they should differ in any thing, that they suffer themselves to be weakened in their Religion by some dissents among Ministers the upholders of it; or (indeed) because they are not so careful as they should be to seek that resolution that may be had, nor so willing as were meet, to exercise Conscience in the strength of the general directions of Scripture (wherein all agree) and with the most earnest prayers to God for the determining of things to themselves as far as their necessity requires, and as they are called to act.

Both these may know that the difference between learned and godly Ministers, is in less things not so clearly determined in Scripture, and ariseth from their weakness, and the different dispensations of God's Spirit, whereby some of them have more light and sight than others can attain: But this is no just cause of doubting of, nor impediment of Walking in, the necessary and saving Truths and Ways of God, wherein the Scripture is clear, and the Ministers of Christ consent.

Briefly, They that take the course that the Beraeans did, that is, search the Scriptures, reverently, conscientiously, and [Page] sincerely, will never be deceived by any lying Hananiah, but discern a clear difference between a Paul, preaching in the evidence and demonstration of the Spirit of God, and all other erroneous Teachers that bring forth the Brats of their own brain, and vent the inventions and imaginations of their own corrupt hearts, 1 Thess. 5. 21.

Jer. 29. 7.‘And seek the peace of the City whither I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace.’

Q. Why should the people of God seek and pray for the peace of Babylon wherein they were miserable Captives?

A. For the answer of this Question, two things are to be considered: 1. What is meant by seeking, and seeking to God for the peace of that City. 2. For what reason they were to do it?

First, In this seeking and praying for the peace of the City, two things are comprehended.

1. Seeking, studying and praying for, the peace of the King, whose Subjects now they were, because God delivered [Page] them, and expresly required them to deliver themselves into his hand, Jer. 21. 8, 9. And Subjects are to pray for their life, Ezra 6. 10. and welfare, whose Subjects they are, (albeit they be Heathens and Tyrants), by Gods express command, 1 Tim. 2. 1, 2. Nor is it in vain in respect of Subjects themselves; because by this means, 1. God is engaged in his own way of Prayer, for their better governing, and that those under them may lead a quiet and a peaceable life, 1 Tim. 2. 2. Hence even Pagan Princes are restrained, and do less evil, and more good; as upon Daniel's prayers, his and his fellows lives were saved; and they by his means (through the good success of his and their prayers with God, relating to the King, and the action then in hand) were received into favour and promoted, no doubt to the benefit and faring better of the whole Church of God, Dan. 2. 18, 23, 46, 48, 49. In this way also King Ahasuerus reversed his own Decree, at least made a contrary Decree, and so Esther, Mordecai, and the Jews were delivered, and Haman hanged. Thus also praying, Neh. 4. 9. Nehemiah (Chap. 1. 11. & 2. 4.) had favour and assistance from the Heathen-King for building the Walls of Jerusalem. [Page] 2. Such Prayers may work for the Conversion of Church-oppressing Princes (especially in Gospel-times wherein God would have all (of what Nation or Condition soever) to be saved, 1 Tim. 2. 4. 3. Howsoever, much hath been done in this way for Heathens conviction, and for the honour of the true God, Dan. 2. 18, 47. & 6. 10, 26, 27.

Whereunto may be referred the obtaining of rain by the Prayers of a Legion Fulmine [...] Legio, Euseb. l. 5 c. 5. of Christian Soldiers under Aurelius the Emperour, when else his Army was like to have perished, which was more than all their Heathen-gods could help them to, Jer. 14. 22. 4. Yea, the praying Captives at length so prevailed, Jer. 29. 12, 13, 14. that they had free liberty to return out of Captivity into their own Country and City to repair it, and to build a second Temple there, Ezra 1. 2, 3. & 6. 12, 15.

2. This contains not only praying for the King, on whom depends the welfare of the State, but also for the State of Babylon, on which depended the welfare of the King. This prosperity of the State may be set forth by the peace of the City, the glory and safety of the State being therein seated, Pray for the peace of Jerusalem, [Page] Psal. 122. 6. is (in effect) to pray for Israels welfare, and for the whole state of the Jews; for inferiour places are the Daughters, Ezek. 16. 48. the chief City is the Mother, and the Daughters stand or fall with the Mother-city. If the principal City be left, though many other Cities be taken, there may be a reparation, but all's lost when that's ruined, as the Babylonish Empire was when this City Babylon was taken, Dan. 5. 30, 31. Func. Anno Mundi 34 25.

Thus we see what they were to seek and pray for.

Secondly, Followeth the reason why they were so to do, for in the peace thereof ye shall have peace: So that when they prayed for the peace of Babylon, they prayed for themselves, and for the Church of God now imbodied there; where also they were (by Gods command here, v. 5, 6.) to build, plant, marry, and be encreased; and where they became (afterward) so well accommodated, that they were loth to come from thence (though at Gods call) into their own Country, beset with enemies; foreseeing that they might abide in Babylon with more ease, Zach. 2. 6. But whilst Gods will was that they should be there, his will also was that they should [Page] seek the peace of that which was now their own place; as a man bound in Prison, hath reason to pray for the preservation of the Prison, lest if that be fired, he be burnt; and so Jonah and Paul for the preservation of the Ships wherein they sailed.

This Command may mind us of some other things, viz.

1. That it is not unlawful, but allowed us to pray for our own peace and prosperity, 1 Chron. 4. 10. but especially it is a great duty to pray for the Churches peace, Psal. 122. 6. & 51. 18. & 137. 5, 6. Yet is there a further end to be aimed at in this, that is the glory and service of God, Psal. 51. 19. & 122. 9. Gen. 28. 21, 22.

2. That when we cannot have the peace we would have, we must pray to God for the peace we may have. If we cannot have peace in Zion, we must seek (and therefore thank God for Psal. 50. 15.) peace in Babylon, peace in a Prison, and praise God the more if he give it there, Act. 16. 25.

3. And we may mind this also, that it runs cross to this Command, not to wish well to and pray heartily for the State and Land in which we live, especially wherein [Page] we live, not as Captives, but as Natives. As he that provides not for his own, so he that prays not for his own, comes short of Infidels, Jon. 3. 5, 6, &c. and (sure) of the Church here captivated among and under Infidels.

It's true that when there is a sad difference, and dispute between two Protestant Nations, there are two things (even by the prevailing party), to be mourned for: 1. The weakning of the Protestant Party, and the advantaging and encouraging of the Enemies of the Truth. 2. The greater misery of War which they that are vanquished must needs sustain: But yet comparing one State with another, if it be applied to the War between England and Holland, and the most fierce Sea-sight, June 8, 9, 10, &c. we have reason to take comfort in, and bless God for, the better success of our own, we being Protestants as well as they, and this being the land of our Nativity. Briefly, we are in such a case to rejoyce with trembling; to rejoyce, because of the undeserved favour of Divine Providence, wherein we are prefer'd; and yet with trembling, because we hew down a company that support true Religion together with our selves; and because Victory is [Page] gotten at so hard an hand, that we may See Calv. in loc. see our sin in our success.

Jer. 31. 31, to v. 35.‘Behold, the days come, saith the Lord, that I will make a new Covenant with the House of Israel and with the house of Judah; Not according to the Covenant that I made with their Fathers &c.’

Qu. Whence is it that Jeremy speaks of a new Covenant? what saith he of it, and how are we to judg of it?

1. A. First, he speaks of it, (after much said of an outward fulness) to set forth that wherein the happiness of the Church especially consisteth; yea, which their outward Promises pointed at and were to lead them to, and proceeded from, to wit, the spiritual priviledges of the Covenant of Grace, to be enjoyed most in Gospel-days, and that by Israel, alienated from God, 2 Chron. 15. 3. as it were by their rent from the house of David, and captivated before Judah; yet shall they (though not returning to their Land as Judah did) be conjoined, with Judah▪ in the Spiritual comforts of the Covenant after the Messiah is come. Ezek. 37. 17.

2. Secondly, that which he saith of it, is, 1. First, that it is a new Covenant, not for substance; for it was included and summarily [Page] set forth in that old gray-headed Promise, the first in all the Bible, Gen. 3. 15. And it is by the same Grace and Covenant of Grace, that we and the Fathers are saved, Act. 15. 11. Lazarus is taken into Abraham's bosom, and we shall sit in the Kingdom of Heaven with Abraham, Isaak, Jacob, and all the Prophets, Luk. 13. 28. and that by vertue of this Covenant which was their Covenant, Mat. 22. 32. But though the substance be the same, yet there is divers ways a difference; and namely in two respects.

1. In regard of a new manner of Government, and thereby a new carriage and management of this Covenant, the Sacraments and Seals of the Covenant being different in the old and new-Testament, and the Service also; that of the Old-Testament being external and carnal, Heb. 9. 10. this of the new, spiritual, Joh. 4. 23, 24. yea the spiritual Law of God was then written only in Tables of stone, so that the spirituality lay Rom. 7. 14. in the Law: But as the Tables on which the Law was written, remained stones still; so the Heart (if we look only to that dispensation in which Grace was given, but not by which) was left (notwithstanding all that the Law said) hard and [Page] carnal: but now in this new Covenant, there is not only an outward word but an inward spiritual work; and a print is left upon the spirit and inward parts, so that a regenerate Person saith truly, Thy law is within my heart, it's in the midst of my bowels, Psal 40. 8▪

2. In regard of the measure of grace, much more is given, and it's given unto more both Jews and Gentiles, Joel. 2. 28. with Act. 2. 16, 17. Matth. 13. 17. and from hence it is that there are more also of the fruits of the Spirit, Isa. 44. 4. and 61. 3. Phil. 1. 9, 10, 11.

2. Secondly, The benefits of this new Covenant may be thus sum'd-up.

1. Here's Justification and pardon of sin, which though it be left to the last place, yet it's the bottom-promise, and therefore it comes in with a For, v. 34. as the foundation of all, and from whence flows the main and marrow of the Covenant, viz. I will be their God, and they shall be my people, v. 33. Now people must needs be agreed before they be married, Amos 3. 3. So God must forgive us before he received us, Hos. 14. 2. The Covenant of of Works saith; Thou must forbear sin, and do none: The Covenant of Grace saith, I will forgive sin and mark none, Ps. 130. 4, 3.

[Page] 2. Here's Sanctification] viz. as Sanctification is taken in it's latitude, as 1 Cor. 6. 11. so as to comprehend in it the whole work of Grace and change that there is in the new creature; so we may refer to it that which is here mentioned, v. 33, 34. to wit, renovation and illumination.

1. Inward and spiritual renovation, 2 Cor. 5. 17. I will put my Law into their inward parts. In the Old-Testament the Law was written in stone, and they brake it, (though they had all the reason in the World to keep it, being newly brought out of Egypt and God being such a Lord to them as that he was also an Husband) Isa. 54. 5. Herein the Law was in no fault, Rom. 7. 12. Nor were they without fault; for their breaking of it arose from the rebellion of their hearts, for which God paid them home and shook them off, Heb. 8. 9. But notwithstanding that they, through their wilful and froward Covenant-breaking, became altogether inexcusable; yet a further thing also is to be considered, to wit, that that (more legal) Covenant required all things strictly, but gave not from it self (as legal and considered as separated from this new Covenant) strength to do any thing: That Ministry was but a Ministry of the letter, wherein [Page] they might read much commanded, but it had no Spirit in it to help them to keep it, and so it kild them for not keeping it, 2 Cor. 3. 6. Rom. 7. 6. The Lord therefore in this new Covenant, takes a new course; here's the Ministry of the Spirit; whereby,

1. He makes the Tables himself (as he did the first Tables, Deut. 5. 22.) only, whereas they were Tables of stone, now he makes fleshy Tables, Ezek. 36. 26. and having made them fit to receive his impressions,

2. He doth in two Tables, to wit, the mind and the heart and bowels, write not a new Law, but the same Law by his blessed Spirit, 2 Cor. 3. 3. whereby the heart of a regenerate man is formed and conformed in all Obedience to the holy Law of God. So that he is not only commanded and kept in order by the Law in his Book without, but by a suitable Law within, in his mind and heart, Rom. 7. 23. & 8. 2. The Law saith, this is thy duty; true, (saith the regenerate Person) for I find it written in my heart, and my duty is my delight. I delight in the law of God after the inward man, Rom. 7. 22. Psal. 40. 8. Psal. 37. 30, 31.

2. Besides this inward and spiritual renovation, [Page] there is added (we may say as that from which renovation and regeneration comes; for Christ gives life by giving light, Ephes. 5. 14. and which also comes from regeneration and renovation, Rom. 12. 2) I say, there is added special illumination, the Spirit in that way perfecting the work of Sanctification, v. 34. They shall no more teach every man his neighbour, &c. that is, They shall be all taught of God, John 6. 45. and by reason of the Spirit, (the inward Teachers, Joh. 2. 27.) there shall be no such need as there was wont to be of outward Teaching. Ordinary People shall be like Prophets, Joel. 2. 28. and Prophets did not use to go to their Neighbours to seek knowledg; yet the meaning of this is not, that in the time of the Gospel, there should be no seeking or getting knowledg of others: For

1. The prophecy of Gospel-times shews they should call upon one another to go to be taught, Isa. 2. 3.

2. We find in the history of the Gospel that Aquila and Priscilla took Apollo (an eminent Preacher) to give him instruction, and that not without need, for he knew only the Baptism of John, Act. 18. 25, 26.

3. The Apostle requires the rich and [Page] right in-dwelling of the Word of God in the Colossians, that they might teach and admonish one another, Coloss. 3. 16.

4. And especially God that doth nothing without need, appointed the Apostles to go and Teach all Nations, Matth. 28. 19, 20. and still they taught, Act. 20. 20. yea we find that they that were taught had need to be taught again, Heb. 5. 12. yea, to be put in remembrance of what they know, 2 Pet. 1. 12. And (to strike all dead) God hath appointed the calling of the Ministry for constant Teaching to the end of the World, Mat. 28. 20. Ephes. 4. 11, 12, 13. so that the meaning 1 John 2. 27. is not absolutely, No need but no such need. As a Child asks his Father and fellows about every thing, being come to discretion, he doth not so: But (for all that) every wise-man asks advice. The Jews were children, We grown, who yet need to ask, but not as they. This will be more fully resolved by observing that the Scripture useth to express that Negatively which is to be understood only Comparatively: As I will have mercy and not sacrifice; when yet sacrifice was expresly required, but not principally, Jer. 7. 22, 23. so Joh. 9. 41. & 15. 22. Thus we say, that a child of a quick and pregnant [Page] wit needs not be still followed with teaching by his Master and his fellows: No, he'l learn of himself; that is, compare him with other dull Children, and so it's true, he needs not be taught, that is, as they. And so it is with them that have the discerning and enlightning Spirit of God within them; they need not be taught the grounds of Religion, their A B C, nor any saving Points thereof, with such ado as others need that want that Spirit; they all know even the least of them, the little Children, 1 Joh. 2. 13. They know the Father, and those matters of Religion, that will not be beaten into the heads of others that have far better natural parts than they, as manifest experience shews, and Scripture also, Mat. 11. 25.

Q. But had the Church of the Jews and the Servants of God in the Old Testament none of these things? How is it the same Covenant in substance, if they had not these Substantials?

A. In two things; 1. They had them in the substance: As, 1. Justification and pardon of sin, Numb. 23. 21. 1 King. 15. 5. Psal. 32. 1, 2, 5. & 51. 14. Isa. 38. 17. 2. Sanctification, Deut. 30. 6. the law of Grace was in their hearts, Psal. 37. 30, [Page] 31. & 143. 10. Act. 13. 22. And though it be said, v. 32. Which my Covenant they brake, yet there is no cause of understanding it of all universally, though of many, 1 Cor. 10. 5. for the Apostle doth over and over again limit it, and shew that some had more grace, 1 Cor. 10, 7. 8 9. And it is expresly said when that provocation is spoken, Howbeit not all that came out of Egypt, Heb. 3. 16.

Q. What then is the difference?

A. 1. In the Old Testament Justification was not so plain; it was obscurely shadowed in Sacrifices, but the chief Sacrifice was not come, Heb. 10. 1. 9. And it appears that those Sacrifices they had did not cleanse the Conscience, that is, get off the guilt of sin, cause a clearness in it, 2 Cor. 7. 11. and a freedom from all accusations, because the same Sacrifices were repeated every year, not only for the sin of the year going before, but of former years also, Levit. 16. 21. So that there was therein a remembrance made of sin every year, and the guilt thereof was set before them in the Sacrifice; but now Christ having offered his Sacrifice, the promise here is, their sin will I remember no more; it's quite done away by the offering of Christs Body once for [Page] all, Heb. 9. 14. Heb. 10. 10. Not that their sins were not pardoned in the Old Testament, or that David was not (and all other faithful men with him) made white as snow, Psal. 51. 7. but that was not by vertue of those Sacrifices, (their sin remained still for any thing they could do) but by vertue of Christ's Sacrifice, Heb. 10. 5, 6, &c. And withal, they saw not their forgiveness so clearly but that there was need every year to take a new view of it in their Typical Sacrifices, presenting that Atonement of Jesus Christ, Levit. 16. 11. And as Justification was not so plain; so,

2. Sanctification was not so plentiful; the Spirit that is poured now was but dropt then; they had it as the Apostles had it when Christ lived, but O how much more had the Apostles of it, and others also when Christ was glorified! Joh. 7. 39. Act. 4. 8, 31. & 6. 3. This is the first part of the Answer.

2. These things were given in the Old Testament, but they were grounded on the New; for the New Covenant is ratified in the Blood of Christ, 1 Cor. 11. 25. which was shed in the fulness of time, from whence were derived all those good things unto the Church of the Old Testament; [Page] and therefore the Jews are said not to have them (in a sort) because they had them not but with reference to that which was done after Christs coming. See Heb. 11. 40. with Chap. 10. 14. They without us, that is, without that done in the Gospel-times wherein we live; could not be perfected, that is, justified and saved. As John Baptist is said to baptize with water only, not but that the Spirit accompanied his Baptism; but that was from another, that is, from Christ that came after: So in the Old Testament they had Externals only, not but that they had Spirituals also, but they were fetch'd from the work of Redemption in the New Testament, Rev. 13. 8. which the outward things in the Old typified and set forth, and were their best way to help them to that which they of themselves could not help them to, to wit, the Spiritual good things of the New Testament, signified by what was in the Old.

Objections from Scripture-expressions seeming to hold forth two Covenants.

Obj. 1. It's said expresly, There was a Covenant made in Horeb, Deut. 5. 2. when they came out of Egypt, Exod. 19. 4, 5. yet that Covenant is now abolished, Heb. 8. 9. 13. therefore it seems it was not the Covenant [Page] of Grace, for we know that is not now abolished?

A. 1. That Horeb-Covenant was a Covenant of Grace, as appears by the Preface to the Ten Commandments, I am the Lord thy God, (a word of Grace), and by the Promise in the second Commandment, of Mercy to thousands, though Sinners in a strict sense. This is confirmed by the course that Moses took after that Horeb-Covenant was published; which was (as we see Deut. 30. 1, 2, 3.) to exhort them to Repentance, and to offer them Mercy upon Repentance, (which the Covenant of Works doth not admit, but exact perfect Obedience,) and to promise them regenerating Grace, v. 6. which the Covenant of Works doth not effect.

A. 2. When it is said that the Covenant made with them when they came out of the land of Egypt is abolished, the meaning is, not that it is made void as to the substance of it, but as to the managing and way of ordering of it in Old Testament-times.

2 Obj. But we find other-where the very form of the Covenant of Works, viz. This do and live, Levit. 18. 5. Exod. 19. 5. Rom. 10. 5. Gal. 3. 12. Why should a Covenant of Grace be set forth [Page] in the very tenour and terms of a Covenant of Works?

A. 1. Indeed in that [This do and live] there is a repetition, resuming and representing of the Covenant of Works for the Lords and his Peoples use; but there is not therein intended an Obligation (such as lay in the Covenant of Works) for then none of them in the Old Testament could have lived and been saved, because they could not perform and do perfectly what the Law requireth, Gal. 3. 10. The thing therefore pointed at, is the Administration of the Covenant of Grace in a legal way suitable to, and carrying a similitude with the Covenant of Works; but it was in order to, and for the service of the Covenant of Grace. It was not so much a Covenant [made] as [made known] and made use of for the better inciting of that People to a recourse to the Covenant of Grace, which alone was the standing and binding Covenant at that time.

A. 2. Yet under (not co-ordinate with, but subordinate to), I say under that Covenant of Grace there may be said to be another Covenant and Contract made, that is, a subservient Contract, and that the bond of a Covenant (resembling [Page] the Covenant of Works) did in some sort lie on that People.

But how were they bound? I answer two things:

1. That they were bound as to their sense; as we see in a Child put by the Father under Tutors and Governours, Gal. 4. 1. there's the bond of the Schoolmaster's Covenant lying heavily upon him, to wit, If you learn well and do well, you shall have this and that, else a Ferula, a rod, &c. and I say, this Covenant lies on the Child, and straitens him, and to his sense, (at least so much to his sense) there is no other; yet all this while, there is a Covenant of Grace and Love between the Father and the Child that is tyed so hard to it, but that's very dark, and in the Childs minority hidden from his sight (by the Fathers wisdom) for his better education. So it is here, the Jews were put under Moses his Discipline, and under the Law as a Schoolmaster. This Law (with the rod of Ceremonies in its hand) was ever in the sight of the Jew, by means whereof there was a bondage upon his Spirit, Rom. 8. 15. to wit, the Covenant of Gospel-Grace being hid from him under the vail of the Law, and the Paedagogy of the Old Testament; so that he could not [Page] look to the bottom, the end, Rom. 10. 4. and accomplishment of that Ceremonial frame, which is now abolished, 2 Gor. 3. 13. But I add,

2. That they were not bound by that subservient and similitudinary Covenant, as to their state; (1) So as that they were to stand or fall, live or die, be saved or damned according to that Covenant; but when the Law was roughest with them, they might take out a prohibition, and appeal to Christ unto whom the Ceremonies were to give place at his coming, they being but accessories annexed to the Covenant of Grace; and yet because those Jewish rites and prescripts were instruments of administring it, therefore (saith Calvin) the name of Covenant is given to them, Calv. Instit. l. 2. c. 11. s. 4.

3. Obj. That Covenant cannot be said to be broken that was never made and stricken, but there was a Covenant differing from, and set on the other side of the Gospel-Covenant that is said to be broken, (and that's the Sinai-Covenant made with them when they came out of Egypt, Jer. 31. 34.) therefore a different Covenant was made and existent in the Old Testament, and namely on Mount Sinai.

A. It's truee, there was a Covenant▪ [Page] made in the Old Testament (in manner and with the terrour of a Covenant of Works) pressing the exact observation of the Law of Moses, Deut. 5. 32, 33. and promising a long and happy life in Canaan if they kept it, and threatning all curses if they kept it not, Psal. 105. 9, 10, 11. Jer. 11. 4. 5. and this Covenant they were bound to keep, or else might look to be deprived of the blessings promised, Vid. C [...]yt. in Deut. pag. 173, 176. and to undergo the evils threatened; and so they did, and therefore they breaking it (especially in the second Commandment by their Idolatry) God regarded them not, Heb. 8. 9. but sent many Judgments on them, and in the end blew them with a Northern wind (as chaffe and unregarded stuff) clean out of Canaan: But though there were such an external and temporary Covenant (in wrapt in the spiritual and everlasting Covenant of Grace) for the use of that people, which they brake, and were outwardly broken in pieces for the breach of; yet there was no such Covenant as that they should upon the breach of the Mosaical Law, go absolutely to Hell, or expect Life and Salvation by the keeping of it; for could they have had it no other way, they must all have perished. Therefore it was not [Page] properly a Covenant of Works, wherein they were concluded and shut up from all Grace; but wherein they were concluded and shut up, Gal. 3. 22. that they might seek for that in a way of Grace, which they saw they could not possibly have in a way of Works, And nodoubt many of those that were cast out of the earthly Canaan (according to the threats of the legal Covenant) did by the Grace of God through Faith and Repentance inherit the heavenly, and divers of them came again to the earthly also; yea divers times, God remitted the temporal punishments also upon their repentance, Deut. 4. 30, 31. & 30. 1. 2 Chron. 15. 4. & 12. 7, 8. 1 Sam. 12. 19, 20. which is manifestly the indulgence of the Covenant of Grace, Neh. 9. 31. To draw up all: The conclusion of the former argument is granted, to wit, That there was another Covenant, that is, another managing and ministring of the Covenant of Grace under the Old-Testament than in the New, which goeth under the name of another Covenant; but this maketh nothing at all against the standing Covenant of Grace, of Righteousness, Life and Salvation by Jesus Christ, which was, is, and shall be in all Ages of the Church; for that legal Covenant [Page] standeth under it, and instead of fighting against it (unless it be by mans abuse of it) doth Service to it, the ceremonial things being types of Christ, the promised Canaan of Heaven; And the moral law, unto the first Table whereof the ceremonies are annexed, as their political Laws (going under the name of the Horeb-Covenant Jer. 34. 13, 14.) were to the second Table; I say, the moral Law (so strictly press'd upon them) was to urge them to betake themselves to Christ and the Covenant of Grace; yea so also do the ten Commandments now by a moral convincement, though not by a cermonial affrightment. The old Covenant did indeed differ from the Gospel-Covenant, that is, from the administration of the Covenant of Grace in Gospel-times; but it was no way opposite to the Covenant of Grace in the substance of it, but auxiliary to it.

4. Obj. We find Gal. 4. 24. two Covenants exprest.

A. That Doctrine is delivered to those that would be under the law, as appears v. 21. that is, who did seek Justification by the Works of the Law; unto whom there are always two Covenants to be presented.

[Page] 1. The Covenant of Works in its proper nature and strict obligation to Death and Damnation, if there be not perfect Obedience, I say, to such the Law and Covenant of Works are to be presented, in their full and naked force (as Samuel presented a King 1 Sam. 8. 10, 11.) to let them know when they are so willing to be under the Law, what, and how servile and woful a state it is that they put themselves under.

2. The Covenant of Grace also is to be set forth, to let them know that they are deprived of it through their own default, and by their adhering to the Covenant of Works, and must be cast out as Adam out of Paradise, and Hagar and her Son out of Abraham's family. Yea so it is still, they that will be saved by their Works, or partly by Christ and partly by their Works, are excluded the Covenant of Grace, and shall have no benefit by Jesus Christ, Gal. 5. 2. but are remitted to the Covenant of Works and Act. 25. 12. Ibis ad mosen. with Act. 26. 32. to Moses court (as Moses stands in opposition to Christ) to be tried there.

No doubt therefore there are two Covenants, that is, a Covenant of Works before the fall & a Covenant of Grace since; [Page] but there are not (after the fall) two binding Covenants, save in the sence before mentioned: for the Covenant of Works and the Law, shall hold, none in Fetters that comes to Christ; but if they will not come to him, that Law will surely hold and hamper them, bind them hand and foot, and cast them into utter darkness. Howbeit in this case, the Obligation of the Covenant of Works is acciedntal, because men (through their ignorance and pride) refuse the Covenant of Grace that would relieve them, Rom. 10. 1, 2, 3.

5. Obj. In Heb. 8. 7, 8, 9. &c. there's a plain distinction of Covenants first and second, and the Covenant which God made with them when he led them out o [...] the Land of Egypt, is said to be established on less excellent promises, yea to be faulty, and that which was to decay, wax old, and vanish away: can these things be said of the Covenant of Grace? if not then there was another.

A. The first and second administration of one and the same Covenant, are called by the name of the first and second Covenant; as the name of Covenant is give [...] to Circumcision, Gen. 17. 9, 10. and the name of the New-Testament is given to [Page] the Cup in the Lords-supper, 1 Cor. 11. 25. to wit, because the Old and New-Testament was, and is, clothed, carried, administred and confirmed with and by these Ordinances: Now these Accessories to the Covenant in the Old and New-Testament are so different, that there is the aspect of two Covenants, when it is but the same Covenant in several forms and ordered in several ways according to the state of the Church of God of old and in these last times. The Jews began their day in the evening, the first part whereof therefore was dark, the later light, yet it was but one natural day; and so but one Covenant of Grace in the darker administration of the Old-Testament, and the brighter of the new. Now for the particulars mentioned in the Objection, the Apostle saith indeed;

1. That the second Covenant is better, as the Sun is better to us in Summer than in Winter; for then it is vailed and clouded, but in Summer bright: So the first administration was clouded with many ceremonies, ours is bright and glorious; yet the same Covenant still, as the same Sun: And (better promises) doth not imply promises better for the matter, Heb. 11. 13. and substance, for there cannot be a [Page] better promise than the first promise, Gen. 3. 15. which runs through all the Old-Testament; but better for the clearness, fulness, sweetness, and efficacy of them under the second administration.

2 Whereas the first Covenant is said to be Faulty: (Faulty) doth not signifie that which is less right but less perfect; not that which is less and inferiour as to approbation, (both being ordained of God) but as to operation, not less justifiable but less clear and comfortable, notwithstanding all this the good and glorious Covenant of Grace lay at the bottom.

3. As for decaying and vanishing away, that shews not a different Covenant; for all the vanishing is in the administration, the substance is still left: To conclude this prolix discourse, 1. The Covenant of Works (made with Adam in his Integriry) was swallowed up in that Covenant of Grace, Gen. 3. 15. by which it so ceased that no man can now be saved by it, because of his inability to keep it: Nor shall be condemned by it, if by Faith he lay hold upon Christ that hath kept it; only it is resumed in the Old-Testament, not as contracted for the substance of [Page] it, but as presented for the service of it to the Covenant of Grace.

2. There are two Cases wherein the Scripture makes the greatest difference between the Old Testament-Covenant and the New.

1. When they be compa [...]ed together, to shew what is proper to [...]i her, as 2 Cor. 3. 6, 7, &c.

2. When the Old Covenant is adh [...] red to for Justification of life, as Gal. 3. 21.

But the former difference is only administratory, and the latter accidental.

Jer. 36. 5, 6.‘Jeremy commanded Baruch, saying, I am shut up, I cannot go into the house of the Lord; Therefore go thou and read in the roll which thou hast written fr [...]m my mouth, the words of the Lord in the ears of the people in the Lords house on the fasting-day. It may be they will present their supplication before the Lord, and return every man from his evil way, &c.’

Q. What are the Duties belonging to a fasting-day, especially a publick Fast?

A. 1. The Word of God is to be read, Neh. 9. 3. but (more especially) those [Page] parts of the Word are to be read; those Sermons to be preached and repeated, that are most suitable to the state of the people at that time, as the Sermons of Jeremy were to the present state of the Jews. The necessity whereof appears, because when Jeremy could not preach publickly himself, he caused Baruch to write out and read before the People the Sermons he had preached before, even from the days of Josiah. And (indeed) the Word of God is the principal means of effecting that which is intended in a Fast, to wit, Humiliation and Reformation, 2 King. 22. 11. Act. 2. 37.

2. Every man should then set himself to seek the Lord, 2 Chron. 20. 3. Fast-days are Prayer-days, so here v. 37. the Fasting being considerable only, as it is an assistance and evidence of Humiliation, and an appendix and improver of the duty of Prayer. These Prayers (to make them acceptable and effectual) must have in them a double Grace:

1. Humility; for (as it is here in the Original and in the Margent) Supplications must fall, that is, fall low before the Lord, in the humble confession of Sin, Neh. 9. 2. Luk. 18. 13. this is plain in Daniels prayer, Dan, 9. 20.

[Page] 2. Faith, Jam. 1. 6. 2 Chron. 20. 10. For Prayers in Scripture are said not only to fall, but to ascend, Psal. 141. 3. Act. 10. 4. and by falling lower from an humbled Soul, they ascend higher, and rebound as it were, the more heaven-ward, 2 Chron. 30. 27. This Faith is necessary; for though humility and repentance fit us for mercy, yet it is Faith that helps us to it; our comfort is not bottomed on our Repentance, or Faith either (as it is a Grace in us) but on the Mercy of God, which by the hand of Faith we lay hold upon, Isa. 1. 16, 17, 18. Repentance is the forerunner and a necessary duty, but our washing needs washing, and our repentance pardon, and pardon ariseth from mercy, and mercy is had and enjoyed by our coming to God, and making out unto him for it by Faith, Joh. 6. 35.

3. Prayer, and any profession of Repentance we make therein will not serve the turn, without amendment of life: every one must return from his evil way. What had the Prodigals deliberation and resolution of returning to his Father been, if he had not actually returned to his Fathers house, yea to the Laws of his Fathers house; for we must suppose (which will well agree with such a Parable) he [Page] came not thither only to receive a Robe, and a Ring, and shoos for his feet to walk with like a Gentleman (nay, the usage of an hired servant would have serv'd his turn) but reverently and obediently to receive Commands also to walk by. Indeed in the day of humiliation there is a sincere Resolution only, and a serious engagement (as Ezra 10. 12.) but afterward there is (or should be) a zealous Execution and real accomplishment, as Ezra 10. 14, 15, 16.

4. Fasting and Fear do well together, for it is the Fear of God (when his anger appears in his threatnings) which much avails and prevails for the doing of that which God requires of us, as namely for prayer, 2 Chron. 20. 3. and forsaking our evil way, Prov. 16. 6. But now there is a threefold Fear:

1. A Fear arising from the conviction of Gods power and justice, and our own guilt, and accompanied with consternation; this is the Fear of ordinary men living in the Church, and somewhat acquainted with Gods terrors, and that are not yet faln into an utter obstinacy, and this seems to be spoken of here, v. 16. the Princes feared (looking to God and his greatness) yet resolved to tell the King, [Page] Looking to his greatness also, and provident (it seems) to keep a correspondence with him; yet the godly among them had a gracious fear; others were affrighted with punishment, but the ungodly came not thus far, v. 24.

2. A Fear arising out of conviction that men have to do with God, and accompanied with indignation because they cannot abide that God should cross, controul, menace and straiten them. Somewhat of this seems to be in this King Jehoiakim, who could not but know he had to do with God as well as with Jeremiah, (considering how much of God appeared in and with Jeremy) but his inward horrour and hatred made him do as the Philistins did, that feared and fought against God, 1 Sam. 4. 7, 8. so did Jehoiachim with his Pen-knife and fire, and fury against Jeremy and Baruch. This Fear is in the worst men.

3. There is a Fear in the best men, arising from conviction of Gods terrible Majesty, Psal. 76. 7. accompained with an apprehension of his goodness, Hos. 3. 5. and working their hearts to an holy submission and obedience. Something of this or like this we find in the Ninevites in a natural and moral way, Joh. 3. 10. and [Page] in the Church we find it in a better way, Ezra 10. 9, 10, 11, 12. This is an encouraging Fear, Ninive says. Who can tell? Jon. 3. 9. the Church, Who knoweth? Joel 2. 14. And sure, if Gods, It may be, v. 7. come to something, then will our (May-bees) also. If we give him his expectation, he will give us ours, Jon. 3. 10.

Jer. 38. 2. with Jer. 21. 9.‘Thus saith the Lord, He that goeth forth (or falleth) to the Chaldeans, he shall live.’

Q. How could the People deliver themselves, and so the King and City, into the hands of their and his greatest enemy, and yet keep the fidelity they owed to their King?

A. 1. It was Gods will and counsel, Jer. 21. 9. and command, Jer. 27. 12. Jer. 38. 20. that they (and their King also) should yield themselves up to the King of Babylon; and the bond of our Obedience to God, in an extraordinary case, takes away any other ordinary bond of Obedience, crossing that; as the command to Abraham to kill his Son, took away the standing bond both of the fifth and sixth Commandment at that time, and as to him.

2. It's answered that (out of such an Calv. in [...]oc. extraordinary case) as long as there is any [Page] ordinary way to save King, City, Country, Subjects are bound to adventure their lives to the utmost for their defence and preservation.

But as things stood here, two things were to be confidered, viz.

1. That there was no hope of keeping the City in a way of reason, the enemy being so much too strong for them, all help failing them, and they being utterly disabled to sustain the Siege, there being no more bread in the City, v. 9. It's usual to deliver up strong Forts that cannot be kept but with greater loss to the supream Governour upon the best conditions they can get.

2. The Case here makes all clear, for whereas when Jerusalem was besieged by Senacherib, 2 King. 19. 32, 33, 34. the Lord said he would take away, and did take away that proud enemy by one of the Heavenly Host, so that he returned by the way he came, and did not, could not, come into the City: Here the case was clean contrary, for God made known by his own Word, that it was absolutely certain and resolved on in Heaven, that the Army of the Chaldeans should take the City, and burn it with fire if they stood out with him. Albeit therefore it [Page] were not yet actually done, yet it was all one as if it had been done because it was certainly and suddenly to be done.

Now although Subjects are to stand for their King and Country to the utmost drop of their blood as long as there is any hope; yet if there be none, but Gods pleasure is revealed for their being under another King by giving him the possession of all, they may and should yield to Gods will in it, to whom it belongeth to dispose of the Kingdoms of the World as he pleaseth, Jer. 27. 6, 7, 11, 12. And in such a case all Oaths and Obligations to the former King cease, and the present powers that have got all into their hands, are to be submitted to as long as it pleaseth God so to order it, though it be for the space of seventy years; for why should we be the Authors of our death and misery by our obstinacy? Jer. 27. 12, 13.

Q. If falling to the Chaldeans were according to the will of God, why doth Jeremiah himself so passionately disclaim that charge? Jer. 38. 13, 14.

A. It's one thing to go forth by way of dedition and a voluntary yielding to an enemy that cannot be resisted; another thing to abide in the City, and act there for the enemy in a way of sedition and [Page] treachery. This last is that which Jeremy disclaims, he acted not for the Chaldeans in what he said but for his own People, who had no better way to save themselves than to lay aside their weapons and animosity, and tender their submission (more to God than) to Nebuchadnezzar.

Q. But what shall be said to the Fugitives that fell to the Chaldeans, Jer. 38. 19. & 39. 9. are they to be commended?

A. It's one thing to fly out of Fear as those Run-aways did, another to yield out of Faith and Obedience to God, which was the thing Jeremy perswaded, and intended it should be done by the generality, not an inconsiderable company; yet they that fell to the Chaldeans by flight, fared the better for it with the enemy it's like (though they were captivated also, Jer. 39. 9.) but had they faln to him by Faith, they should have found favour with the enemy, and with God also, as Jer. 39. 18.

Jer. 38. 27.‘Then came all the Princes to Jeremiah, and asked him, and he told them according to all these words that the King commanded, so they left speaking with him, for the matter was not perceived.’

[Page]Qu. Did Jeremy do well in following the Kings command, and giving a sliding answer to the Princes, or is he to be blamed for it?

A. 1. This may be taken into consideration, and serve somewhat for the better weighing of this Question, that albeit Vid Calv. in loc. Jeremy in his Discourse with the King and advice to him, speak according to the Word of God, v. 21. and no doubt by the Spirit of God; yet we do not find that he had any special Command from God to go and deliver these words unto him, though he had formerly shewed and said from God the same things for substance, v. 21. Jer. 27. 12. It's one thing for a Prophet to deliver Gods mind (when a question is propounded to him) in way of Counsel, v. 15. another to deliver it by special Command and as a Messenger sent from God to say such words. This may be cleared by Pauls manner of speaking when the Corinthians wrote to him to be resolved; sometimes he saith, Not I, but the Lord, 1 Cor. 7. 10. sometimes, I not the Lord, v. 12. & 25. I have no commandment of the Lord. Yet he spake what was very agreeable to the Word of God, and as one that had the Spirit of God, v. 40. but he had not such an express Command for one thing [Page] whereof he speaks as for another: Now, if it were thus here (which I leave to the Learned and judicious to judg of, then Jeremy might be less resolute because less armed with a special Commission from God: and therefore as he got from the King, Security for his life before he gave him counsel, v. 15. so here he takes the counsel the King gave him as the likeliest way to secure it with the Princes; when in that which God gave him a direct charge to speak, he did not use to cast any such perils, but shewed himself most couragious in the confidence of Gods sending him to speak all that he spake in their ears, Jer. 26. 15.

2. For the thing it self, he spake that which was true; for we find before (Chap. 37. 20.) that he did present his Supplication to the King, that he might not return to Jonathans house, and perhaps he renewed the same Petition at this meeting (though it be not express'd) to wit, that whatsoever opposition of him should arise, yet he might not be put by his Adversaries into that dismal Prison. It may be somewhat probable (I say) that Jeremy now renewed this Petition because the King here mentioneth [Page] it; And if he did, why might not Jeremy, speaking part of the Truth, conceal the rest, which it was not profitable to the Princes to know (rather it might have put them on a great sin, that is, the killing of Jeremy) and dangerous to himself to make known?

3. (To speak a little more fully and distinctly) The Princes might ask Jeremy, either,

1. More loosely, viz. what he said to the King when he was within, and then, the answer the King put into his mouth, might serve the turn, and excuse Jeremy, it being truly spoken; or

2. The Princes might examin him strictly, of all that passed between the King and him, according as the King describes it in v. 25. of this Chapter: If they did so, Jeremy cannot be excused but will appear weak as another man; For

1. He went not to the King to present any Petition, but the King sent to him to hear what he would say to him; v. 14.

2. If Jeremy did not present that Petition now, but it must rest upon this that he did it in another meeting, at another time and at another place (for so [Page] was that that is recorded, Chap. 37. 20. it was at another time, when Jeremy was in the Dungeon, Jer. 37. 16. This, when in the Court of the Prison, Jer. 38. 13. And in another place; That in the Kings house, Jer. 37. 17. This in Gods house, Jer. 38. 14.) I say, If Jeremy did not present that Petition at this meeting, the business in that regard, is much more questionable on Jeremie's part: But

3. Though he did present it now, and so spake a clear truth (as to that point) yet he spake not all, nor the greatest part, but rather concealed all, that is, that whole substance of the business, which they by their questioning with him, desired to have discovered; I suppose therefore that they did not strictly enquire of him, nor stay long upon the enquiry; for then, either he must have been silent, and that Princes cannot bear (they look to have their questions answered) Joh. 19. 9, 10. or he must have spoken some untruth, seigned something that was not, and that a Jeremy could not bear; or else expose himself to their cruelty and rage, of which notwithstanding the Text saith nothing, but rather declares that the [Page] business with the Prophet was calmly concluded and left off, v. 27. yea, the matter was not perceived, and therefore it's certain they did not get from Jeremy what pass'd between the King and him. Indeed it's a wonder that the Princes (that did so eye and pry into Jeremy and his motions, v. 25.) should handle such a matter as this, so slightly; but herein the wonderful Power and Providence of God appears, that subtil and fierce men are not always like themselves; God casts a mist before their eyes, that they cannot find the door, Gen. 19. 11. and see their advantages: He stupifies their minds (Herod sends not a Messenger with the wise-men to bring him word where Jesus was, but trusts to them and is baffled, Mat. 2. 16.) Or he calms their hearts, Gen. 33. 4, 10. or tyes their tongues, Gen. 31. 29. and makes them slubber over a business for his Childrens safety.

These words (the matter was not perceived) shew (I think) that God caused that to be concealed by which his holy Servant might have suffered.

Jer. 50. 4.‘In those days, and at that time, saith the Lord, the Children of Israel shall come [Page] they and the Children of Judah together, &c.’

Q. How may it be brought to pass that there should be such an Ʋnion as is her set before us in the conjunction of Israel and Judah?

A. 1. One rod, and a common calamity, laid upon differing Parties, may be a good preparation to make them far asunder come together, as straggling sheep run together when they be hunted, and when Beacons be set a fire, the whole Nation gathers into a Body to save it self: the long Captivity wherein the Jews were scattered, made them (no doubt) to long after a closing greater than before, assoon as they might.

2. One Rule is the principal means of effecting and establishing it. There are two Rules, viz. of Reason and of Scripture, wherein men concur as lines in the Center, Act. 5. 40. & 15. 2. & 15. 31. But the Rule of Scripture prevaileth most, because mans Reason is variable and fallible, and corrupt; but God is one, his Name one, Zach. 14. 19. and his Word both pure and sure, Prov. 30. 5. Psal. 19. 7. Hence in that great Controversie about Circumcision, Act. 15. 2. when the case [Page] was determined by Scripture, v. 15. there ensued a great and general satisfaction, v. 31. & Act. 16. 4, 5. An Infallible Authority commands Unity.

3. One Head, Hos. 1. 11. They that according to the Rule, get under the right Head, will agree among themselves; Quae conveniunt in aliquo tertio, (in illo tertio) conveniunt inter se. Many profess Christ, and talk of him, but few are in him, else there would be more agreement, Eph. 4. 15. & 2. 15, 16. for that Head keeps the Members in order, and hath a staffe of bands to rule them with, Zach. 11. 7. Not but that they in Christ may through weakness, have fallings out one with another; but when they have well bethought themselves they bring their dissents to the arbitrement of their Head as he hath revealed himself in his Word. By this means dissents are abated, discord (though there be dissents in judgment) prevented, and little things cannot keep them asunder, because there are greater things to hold them together. When persecuting Saul was in Christ once, Rom. 16. 7. how did he agree with Christians, and contend for agreement with his fellow-members? 1 Cor. 1. 10. All that appoint themselves one Head, gather together under it, Hos. [Page] 1. 11. Sure they that be of one Spirit with the Head, 1 Cor. 6. 17. Eph. 4. 4. cannot be (if they be and act, like themselves) of ill and sowre spirits one to another long, however by occasion and temptation they may be displeased till matters be debated, and the Spirit be stirred up to do its work; for flesh will be always froward, Gal. 5. 20. but the Spirit of God always meek, and for meekness.

4. One sanctified heart, Ezek. 11. 19. where the substance is right, where there is Grace in the heart sincerely stir'd up and set a-work, there the heart will teach right things, Jer. 31. 33, 34. and incline the affections to Love and Union (because of the substance) though there be in divers more obscure things, and things of less moment, different perswasions. Unregeneracy foments faction, Gal. 4. 29. but Grace and Peace go together.

5. One and the same publick meeting-place for respective Societies, that they may be together present at, and partake in Gods Ordinances. Jerusalem was a City compact together (not only in regard of their houses, but their hearts) inasmuch as that was the place of common meeting before the Lord, Psal. 122. 3, 4. but when some went to Jerusalem to worship, and [Page] others to Dan and Bethel; and when the Jews worshipped at Jerusalem, and the Samaritans at Mount Gerizin, no marvel if there were many a bloody battel, between the one and the other: see 2 Chron. 13. 19. to v. 13. Joh. 4. 9.

6. A reverent respect to able and godly Ministers, one and another (Paul as well as Apollo, Apollo as well as Peter) and a diligent attending on their Ministry, and making recourse to them for resolution, Act. 15. 2. 1 Cor. 7. 1. for Unity is the work of the Ministry, 1 King. 18. 39. Luk. 1. 17. Eph. 4. 13, 14.

7. Earnest prayer to God for oneness of heart among the People of God, whereof our Saviour himself is an eminent Pattern, Joh. 17. 21, 22, 23.

In which Endeavours and Prayers for Unity we may be encouraged.

1. By old Prophesies and Promises, Isa. 2. 4. & 11. 13.

2. And Performances also, and a remarkable effecting of Union both in the Old and New Testament, 2 Sam. 5. 2. 1 King. 18. 39. Act. 4. 32.

3. By the Power of God, in whose hands the broken sticks are made one, Ezek. 37. 19, 22. Yea, he can moot up enmities, and remove the root of them by [Page] changing the heart, Isa. 11. 6. 1 Sam. 25. 32.

4. By consideration of the Glory of God, which as it is in much danger to be obscured, and his Name to be blasphemed by the strife of Brethren, in the sight of the Canaanite, Perizzite, and prophane men, Gen. 15. 7. so will it be promoted by their Unity, Act. 11. 18. This is Christs reason when he prayed for Unity, That the world may believe that thou hast sent me, Joh. 17. 21. for how shall the World (that knows not God) believe that Christ is sent from the God of peace, when his followers and those that profess him, are a company of froward men, and of a dogged spirit one towards another?

These things may move us to seek peace with respect unto God. Now, in regard of our selves, we may add strength to our prayers and hopes of peace, by getting,

1. Ability; by studying God and Scripture, for Ignorance is the mother of Errour, Mat. 22. 29. and Errour the mother of Contention, and the make-bate in Church-society, Act. 15. 2, 24.

2. Humility; for Pride raiseth the storm, Prov. 13. 10. and Humility causeth a calm, Gen. 13. 8, 9. Judg. 8. 1, 2, 3.

3. Holiness; harden not others in their [Page] erroneous opinions, and peace-breaking practices by an irregular life. They that will differ, defend their conceits by standing on their Godliness, and standing to it that they on the other part are not so godly: when yet it is not Godliness in many, for then they would not so wofully as they do neglect the duties of the first Table; but it is a kind of common honesty, wherein notwithstanding if others be wanting, they conclude that they are not in the right in their judgments and way, and therefore they will never agree with them. All this is but weak arguing, but it is a strong argument to move those that are in the right to study Righteousness, and make themselves amiable by being conscionable, and appear to be righter in their thoughts by being better in their lives, that so others may be taken with the beauty of true Holiness, and join themselves to them.

4. Christian conference with those that differ; for dissents are abated by debating, Prov. 25. 8, 9, 10. that which keeps People from agreeing is that they will not meet and treat. And it is observed that when men differing (I mean humble and sober men) discourse one with another, [Page] their dissents are brought into a narrow room: But such meetings are to be managed with care and prayer, that they that are unsound in the Faith, may not make (by their parts and subtilties) those unsound that are in the right, nor weaken them in the truth; and (on the other side) that they may not hearten others in their Errours with whom they confer, by ill handling a good cause.

5. A serious consideration how far they are gone whom dividing Principles have unglewed and rent from the rest of Gods people, viz. to deny the Trinity, the Deity of Jesus Christ, the Godhead of the Holy Ghost; to profess themselves above Ordinances, and to forsake Family-piety, and those Religious Exercises that Scripture-Saints could not live without. Be afraid of the first and lowest step by the horrour of the highest.

6. A great care in Christians to walk by the same Rule in those things whereunto they have already attained, Phil. 3. 16. If nature be carefully preserved and cherished, there's the more hope thereby of expelling turbulent humours, and that the body will be quiet. When Bishop Ridley and Hooper differed about Ceremonies, both of them being under suffering they [Page] grew to a good agreement; whereof Ridley in his Letter to him, gives this reason, viz. that (having look'd over his Writings) he saw (that howsoever in some things each of them abounded in his own sense, yet) they were of one and the same mind for the substantial parts of Religion; and so he did with all love, close with him, so will they one with another who confider how much God bears with in all those in whom there is the substance of Religion, (though many failings) and never separateth himself from them.

Jer. 50. 4.‘In those days, and at that time, &c.’

Q What are those days, and what is that time whereof Jeremy here speaks?

A. This his Prophesie may have reference to three periods of time.

First, To the time of the Jews return out of Captivity: For which purpose we may consider,

1. That in the first rent of the Kingdom, the Priests and Levites that were in all Israel (being cast off by Jeroboam) came into Judah and Jerusalem, 2 Chron. 11. 13, 14. And after them out of all the Tribes of Israel, such as set their hearts to [Page] seek the Lord came also to Jerusalem, v. 16. which it seems were no small number, because of the strength that the Kingdom of Rehoboam received by them, v. 17.

2. We find that in Asa his time they fell to him out of Israel in abundance; as also, that Hezekiah afterward sent his Letters throughout all Israel, 2 Chron. 30. 1, 5, 6. and divers of Israel came in, and made up a great Congregation, v. 11, 13, 18.

3. Albeit many might come to the Passover and return to their own Country and habitations again; yet it is very probable that when Tiglath pileser had carried away so many of the Ten Tribes captives, 2 King. 15. 29. I say, between that time and the taking of them away generally by Salmanasar, divers of them fled for refuge to Judah, and setled themselves there; and that seems to be meant by strangers, 2 Chron. 30. 25. that is, such of the Ten Tribes, who (besides the Congregation that came out of Israel by the present call to the Passover) did by reason of Religion settle themselves in Judah, which Dioda [...]. Jun. Trem. in 1 Chro. 9. 1, 2. they might do also in latter times for their safety, being liker to fare better in Judah, than with the Assyrian. All this makes it out that there was a mixture of Judah and Israel before the Captivity.

[Page] Now, to apply this to the present purpose, the first remarkable time of their coming more closely together, was, at their return out of the Captivity wherein they had been scattered. The Israel-it's that mixed themselves with Judah came (it's very like) out of the Captivity when they did, partaking therein of the priviledg of the better party to whom they had joined themselves; which appeareth also in the genealogy of those that returned out of Babylon, among whom not only Judah and Benjamin, but divers of other Tribes of Israel, are expresly reckoned, 1 Chron. 9. 3. Ezra 2. 2. & v. 70. albeit they dwelt for present, not in the cities of Samaria, but of Judah.

Secondly, (to come to the second period) Although the ten Tribes (if we speak of the generality and the Body of them) returned not out of Captivity (as Judah did) to their own country; yet under Christ, (to whom this Coming, and Covenanting is to be extended, as Jer. 50. 20.) they came together, when the Gospel was preached, as under one Head, Hos. 1. 11. Hence we read, Act. 2. 5. of Jews, out of every Nation under Heaven, they being scattered by [Page] the Assyrian Babylonian, and other succeeding Kings into far distant places. There also we find the Apostle speaking to the whole House of Israel, v. 36. and that at the same time, three thousand were converted, that is, united together in Christ, v. 41. That of St. James is clearer, who writes expresly to the twelve Tribes scattered abroad, that is, scattered by the Assyrians and Babylonians or Antiochus: So as that they returned not with others to their own Land; yet, to the Faith of Christ they were converted, and therefore James writes to them as to those who had received the Faith, though they did not, as they ought, shew it in the fruits. St. Peter also points to the same Persons when he writes to the Strangers, 1 Pet. 1. 1. that is, to those of Judah and Israel, dispersed here and there where they lived as Strangers, but yet he writes to them as Persons come into Jesus Christ, and conjoined on that corner-stone, 1 Pet. 2. 4, 5, 6.

Thirdly, there is another period of time that we expect, and that is, when the Jews shall be called and come together in a considerable Body, Rom. 11. 25, 26. unto and under Christ the Head of the whole Church; unto which time [Page] divers Learned men refer those prophecies Ezek. 37. 10, 12. Hos. 1. 11. Amos. 9. 14. 15. And, howsoever this Prophecy may be said to be fulfilled truly already, yet ther's cause to say that it shall be most remarkably compleated then.

Jer. 50. 4.‘Weeping they shall go, and seek the Lord their God?’

Qu. Wherefore should they go out of Captivity, and when they went to meet with God, weeping, when partings cause weepings and meetings joy, Joh. 16. 6, 22. with Matth. 28. 8. Psal. 126. 6?

A. Men (and so the Church) may weep, albeit there be cause of rejoycing before them, for divers reasons, namely, out of joy, or, because of Afflictions accompanying their comforts, or for their sins.

First, men may weep for joy] and because of the Workings of Natural Affections upon strange and un-expected comfortable changes and alterations; so it was with Joseph's brethren; the revealing of himself to them (after a sad condition before) was accompanied with weeping, Gen. 45. 13, 14. & 46. 29. [Page] Thus, when Archedamus sent word of a great victory with much Loss to the enemy, but of none on their part, the Spartans hearing of it, fell all a weeping; Ʋsq adeo Lacrumae, tum laetitiae tum dolori sunt communes, Xenoph. Lib 7. Sect. 620.

Secondly, because of manifold afflictions accompanying their comforts: As here in their return.

1. Because they had been so long absent from God, as Friends, met at last, weep because they have wanted one another so long: When they ken'd a returning God, it might well grieve them that they had wanted his sight Seventy years.

2. Because divers of their brethren were scattered here and there, and abode still in Babylon, as not able or not willing to return, Hab. 2. 6. Now every creature mourns when it wants its company.

3. Because their Countrey was spoiled and wasted. A great Comfort it was to see Jerusalem, builded as a City compact, Psalm. 122. 3. but to see it burnt and broken and consum'd, that was a weeping business, Neh. 1. 4.

4. Because they were to meet with so many Enemies and Oppositions in their own Countrey; for though God made Heathen Kings to be for them; yet they [Page] had to do with malevolent men round about them, Neh. 2. 10. that would do them all hurt with all their heart, but no good, nor suffer to have any, but against their will. This they might foresee when they went to Zion and grieve at it.

5. And especially, because the Temple was burnt, and the Lord had never an House to dwell in with them; we may see the sadness of this in the mournful posture of those fourscore men, Jer. 41. 5, 6. that are said indeed, to come with Offerings to the House of the Lord; yet it is not probable that the news of the burning of that House had not sounded so far as Sechem and Shilo: They came therefore to present their piety, not so much in the House as in the place where the Lord had had an House, which because it stood not now as before, therefore they were so sad; for what's Canaan without Jerusalem? Jerusalem without Zion? Zion without God? and where was God then (most eminently) but in his Holy Temple?

6. Because, though after their return, there was a new Temple erected, yet that fell so short of the former that they came therefore weeping, Ezek. 3. 12. Hagg. 2. 33. To which we may add.

[Page] 7. Because they were never like to see things in their Countrey restored to any such Beauty as they had seen it in formerly; to wit, looking on things with an eye of Sense, and most had not the eye of Faith to look to Christ, Hag. 2. 7. yea, all generally had a dim eye in those days as to things Spiritual.

Thirdly, There was cause enough to mourn for their Sin. In regard whereof,

1. There was a mourning making way for their coming out of Captivity, for the Lord hears Ephraim bemoaning, and then resolves on their return, Jer. 31. 18, 19, 20,

2. When they came to their Countrey they had cause to weep for that so long continued, and so like to be continued Desolation that was there because of their Sin. It was mentioned before as a great part of their afflictions; but here it is repeated as reflecting on, and the fruit of, their Sin; which they saw they had great cause to lament when they had viewed it in that Looking-glass, that is, in the Nations ruine: as Joseph's Brethren mourned for the ill and most sinful usage of their Brother, when they were so harshly used themselves. See Dan. 9. 8. 12, 13. 18. Ezra 9. 6, 7.

[Page] 3. Though they rejoyced in the mercy they had in their return, yet even that Mercy gave them cause so much to mourn for their sin against so good a God, Rom. 2. 4. Ezra 9. 8, 9, 10, 13, 14.

4. After they were come into their Countrey they sinned grievously on a sudden and in many things, Hag. 1. 4. and so had reason to come to the House of the Lord (it seems before it was quite finished) with trembling and weeping, Ezra 10. 1, 9. Nehem. 13. 7, 10, 17.

Howsoever therefore they returned rejoycing, Psal. 6. 12, last; Looking to their enjoyment of God and his Goodness towards them; yet it was with weeping also, looking upon themselves and their Sin, the impressions whereof they saw in their many-ways sad Condition. We find on the same day, weeping in one respect, and great Mirth on another, Neh. 8. 9, 12.

But here three things may be added:

1. That this (as we said in the former question) may be referred to the times of Christ, unto whom many came in weeping in regard of their Sin? Mark 9. 24. Luke 7. 38. Act. 2. 37. and 16. 39.

[Page] 2. And it may well be extended to that time when the Nation of the Jews shall be called, (in futurum tempus complenda haec prophetia ad huc restat. Oecolamp.) when no doubt they shall come in weepping for their infinite despight done to him, whom they shall know then to be the true Messiah and not a malefactor, Zech. 12. 10. & 13. 1. Then shall that pierce the Nation to the heart which hath pricked so many of the Nation already, Act. 2. 37. 41.

3. And it's ordinary for God's Children still, to come in to God weeping in their first Conversion, yea and afterward also when they deal ill with God, Psalm 51. 8. 17. Mat. 26. 75. for though they know their Sin to be pardoned, yet it's a woful thing Psalm 88. 15. to endure the hidings of Gods face, the terrours and perplexities of Spirit that a pardoned Sinner (whom God will never send to Hell) may be put to undergo; And withal, they mourn the more with tears of Love because their sins are forgiven, Luk. 7. 47. Lastly, In any special strait which puts the Israel of God to a wrestling with God, how much, in how many, is that wrestling accompanied with weeping as well as managed with Supplication? Hos. 12. 4.

[Page]

Jer. 50. 4, 5.‘They shall go and seek the Lord their God; They shall ask the way to Zion with their faces thitherward.’

Qu. What did the People of God intend in their flocking together? If it were to seek the Lord what need so much adoe? Is not he every-where?

A. The Text expresseth their great end to be to seek their God, and to enjoy him by asking and travelling the way to Zion.

Here then is, 1. The end. 2. The way. 3. The firm setting of their faces to walk in that way.

First, the end is to seek the Lord their God as the Wife doth her own dear Husband whom she dearly wants, Hos. 2. 7. Cant. 3. 1, 2, 3. and 5, 6. John 20. 13, 15.

And the reason thereof is, because they and their God had been long separated, Hos. 5. 14, 15. It's true that God is every-where even in Babylon, as we see in the case of Esther, Mordecai, Daniel, and the three Children; Insomuch that Heathen enemies could say, out of their observation, of Gods appearing for his People, [Page] that if Mordecai were of the seed of the Jews, Haman should sure fall before him, Esth. 6. 13. But yet, God is not every-where as he was in Zion, of which it is said, This is my rest for ever and here will I dwell, Psal. 132. 14. Indeed, they saw his power in Babylon and his Providence, but not his Face and Countenance, Isa. 8. 17. and 45. 15. Psal. 80. 6, 7. Not but that they might see God in their Captivity if they looked after him with an eye of Faith, Dan. 6. 23. and thereby they lived while they were in that Condition, Hab. 2. 4. but they could not behold the beauty of the Lord in sensible manifestations as they did in the courts of his House, Psal. 27. 4. Thus therefore they seek him that they may see his Power and his Glory, So as they have seen him in his Sanctuary, Psal. 63. 2. Therefore,

Secondly, Here's the way to enjoy their God as they had done, that is, by getting to Zion, which that they might do, they ask the way: Now there is a double asking,

1. By way of Prayer, Mat. 7. 7. and so these Jews, when they had Liberty to return from Babylon to their owncountrey, sought, that is, besought from God a [Page] right way, that is, a safe and ready way to Jerusalem and Zion.

2. By way of enquiries, where-ever direction might be obtained. And so, there is a threefold asking the way to Zion, to wit,

1. To the earthly Zion, for they were to go thither by uncouth and unknown places; which the eldest of them, though they had gone once before, yet it was 70 years ago, and then, perhaps, not in the direct way, but such ways as the enemy pleased to carry them: And the younger never went it.

2. To the Spiritual mount Zion, that is, to the communion of the Christian Church, Heb. 12. 22, 23. Gal. 4. 26. So divers Jews of old have enquired how to get into Christ, and come to a Christian State, Jo [...]. 9. 36. Act. 2. 36, 37, 38, 41. & 9. 6. And this also the so long rejected Jews will do, whensoever it shall please God to call them; they will believe, that is, come into Christ and the Christian Church, Rom. 11. 26, 27, 31. for Baptism (which is an ingraffing into Christ and imbodying into the Church) still goeth along with Believing, Act. 2. 38. and Act. 8. 12, 13. 36, 37.

3. To the Heavenly Zion, which come [Page] in upon Coming to God and to Christ Spiritually and by Faith, as the happy end of it, John 10. 27, 28. Luke 23. 42, 43. The Thief that thus applied himself unto Christ, hath presently a promise and a possession of paradise: He that is a good member of the Church shall receive the blessing from the Lord, Psal. 24. 3, 5. even Life for evermore, Psal. 133. 3. See Isa. 35. 10. coming to mount Zion first, brings to the Spirits of just men made perfect: at last, Heb. 12. 22, 23. To this may be referred the woman of Samaria, her enquiry of the place and way of worship, John 4. 19, 20, 21. it's like it was as looking after her Salvation, and therefore Christ tells her, Salvation is of the Jews, v. 22. and the way to it is not to go to mount Gerizzim, but to mount Zion; so she calls out her City to the Saviour that was there, for Saviours come upon mount Zion, Obad. v. 21.

Thirdly, here's their firm resolution to come to Zion, set forth in their carriage, posture and deportment: It is with their faces thitherward.

This implieth three things: 1. That their intent was to get thither, as men intend to travel thither whither they set See Luke 9. 51. Ezek. 4. 3. their faces, not to that place on which [Page] they turn theirs backs.

2. Their great desire to be there; the way and the journeys end are in their hearts, Psal. 84. 5. Which is therefore accompanied with a suitable endeavour, and a contending against all difficulties, Psal. 84. 6.

3. And the constancy also of their Resolution to go on still till they come thither, as they were wont to go from strength to strength till they met together in Zion to appear before God there, Psal. 84. 7. They did fill up to follow after God, Numb. 14. 24. with, v. 4. It's all summed up in this, that God's Servants (especially after God and they have been long asunder) 1. Greatly desire him, Isa. 26. 8, 9. 2: Earnestly feek after him, and early, Isa. 26. 9. using all means, sparing no Labour or Cost, 1 Chron. 29. 3. for the enjoyment of him, Psal. 63. 8. If God be not to be had in the Kingdom of Israel, they put the Key under the door, and go to Judah, 2 Chron. 11. 16. 2. They never rest till they have found him, Cant. 3. 4. If this be not he, they will seek for another, Mat. 11. 13. John 20. 15. Moses cannot find him in Pharaoh's court, and therefore he goes to seek him amongst Gods afflicted people, Heb. 11. [Page] 24, 25. and there he found him.

They never lived with God really, that can live without him quietly.

Jer. 50. 5.‘Come, Let us join our selves unto the Lord, in a perpetual Covenant that shall not be forgotten.’

Qu. What was the main end of the People of God in seeking their God in Zion?

A. It was, 1. In general, to join themselves unto the Lord; 2. In particular, to join themselves to him by way of Covenant, 3. And that a perpetual Covenant, never to be forgotten.

First, to join themselves to the Lord] from whom they had been long disjoined two ways.

1. By their Sin and Disobedience, Isa. 59. 1, 2. especially, the sin of Idolatry, Jer. 2. 11. 13. Thereby they left their first Husband, Hos. 2. 7. and joined themselves to Idols, Psal. 106. 28. Hos. 2. 17. unto which we may add, the sin of infidelity, and their resting on Heathen-help which was another Idolatry; for they forsook God and fled to them, Isa. 57. 13. Jer. 2. 17, 18, 19. Hos. 7. 10, 11, [Page] and these things at last caused. God to depart quite from them: Now when they returned to him, and meditated a Conjunction with him, then they expresly renounced both these evils, Hos. 14. 3, 8. and bound themselves by Covenant, to do all God's Commandments, Neh. 9. 29.

2. They were disjoined from the Lord by the ruine of Church and State, and their long-continued Captivity, whereby they were set far from the Lords Land, Hos. 9. 3. deprived of the Lords Ordinances, of the Lords wonted Protection, of his wonted Provision, and that so far as that they did eat their own Children, Lament. 2. 20. No marvel therefore if they set their Faces towards Zion, (when God set them free from Babylon) for the re-enjoying of God and all his Goodness. And thus also when Christ was come and the Gospel preached, they glewed themselves unto the Lord (as the word is, 1. Cor. 6. 17) that were before un-glewed; the Gentiles altogether, Eph. 2. 12. and the Jews in a great measure; see Act. 17. 34. Gentiles glewed, and Act. 2. 41. Jews added, for the converted both of Jews and Gentiles were Baptized, and thereby entred [Page] into an Oath as it were, to stick fast unto Jesus Christ, as his faithful Servants and Soldiers unto their Lives end: So also the rejected Jews (so long disjoined) when the Lord shall please to call them, shall be joined to the Lord, or (as the Scripture speaks) be grassed again, Rom. 11. 23, 24.

Secondly, This joining is here said to be, by way of Covenant] And that

1. Because this hath ever been Gods way of Conjunction with himself; to wit, by a Covenant of Works before man's fall, and then a Covenant of Grace, which hath been since, and which will ever be, for it is an everlasting Covenant: so, at Christ's coming, when the Jews were invited to Christ and to Christianity, it was done by presenting unto them the Promises, Act. 2. 39. and they were called upon under the Title of the Children of the Covenant, Act. 3. 25, 26. when the Gentiles also came unto the Church, it was in a way of Covenant, and upon Covenant-terms, thus expressed, I will call them my People that were not my People, Rom. 9. 25, 26. And the calling of the Jews at last we find to be upon a Covenant-account, Rom. 11. 27.

2. Because they needed greatly, and [Page] now expected a restauration by the pardon of their sin, and restoring of their state, Jer. 33. 7, 8. Hos. 14. 4, 5. Now the forgiving of sin, Jer. 31. 34. prevention of danger and recovery from Church-calamity, Neh. 9. 32. hath still been in a way of Covenant (Levit. 26. 42.) according to the Law of God called the book of the Covenant, 2 King. 23. 2. see 2 Chron. 15. 12. & 29. 10. 2 Chron. 34. 31, 32. Ezra 10. 2; 3. Neh. 9. 38.

3. Because a Covenant sets all right on both sides, binding man to the duty that God expecteth, and in that way giving him an assurance of the good that God promiseth: see Deut. 19. 16. to the end. Peace therefore and all good is like to be had, nay, is sure to be had by Covenant-making, and Covenant-keeping; for Covenant-mercy will never be wanting where there is a care of Covenant-duty, Dan. 9. 4.

4. Because, at Christ's coming (to which this Prophecy refers) the whole Church, consisting of Jews and Gentiles, was to be joined to the Lord in a New-Testament, (Heb. 8. 10, 11, 12, 13. and 9. 15.) that is, in a new-administration of the old and ever-abiding Covenant of Grace: So that comprehending Gospel-times [Page] within this Prophecy, and those Jews that came in them, there was a new Work to be done, and a new way of God to be walked in, though not for substance; that is, a reformed and refined way, Heb. 9. 10. unto which they that would then join themselves to the Lord must apply themselves, Joh. 4. 23, 24.

Thirdly, this is described to be a perpetual Covenant never to be forgotten, which is true of every Covenant made with God according to his will; but two reasons may be given why this expression is here used, viz.

1. Because the old Covenant, that is, the Covenant in the old administration, was broken and forgotten by the Body of the Jews, Jer. 31. 32 Heb. 8. 9. for indeed, they turned it into a Covenant of Works, Ro. 9. 32 and so break wilfully what they could not keep perfectly, whereby they were disregarded and destroyed, albeit it was not so in those times with the faithful, who looking upon it as a Covenant of Grace, did by Grace derive it from that done in new-Testament-times, acceptably keep it, and obtained pardon through Christ for the breaches of it. But now in the new-Testament, [Page] there is (for those that be really and inwardly within the Covenant) Grace to keep it, arising from what hath been done in these Gospel-times, and from Gospel-dispensations, when the Law imposed an hard task and gave no straw or strength whereby to perform it, Heb. 7. 19. And withal now there is a greater measure of Grace both for Obedience and Perseverance, whereby the Covenant becomes more clearly, than ever heretofore, a perpetual Covenant, not only in regard of the gracious resolution of those that be in it to keep it and to keep close to God for ever; not only in regard of a greater Power of Grace to make good this resolution, but also by a clearer manifestation that God himself will make it good: for thus the Covenant runs; I will make an everlasting Covenant, for I will not turn away from them and I will put my fear into their hearts that they shall not depart from me, Jer. 32. 40. since therefore it cannot fail on either part, it must needs be perpetual.

2. Because, the new-Testament administration shall continue to the end of the World, Matt. 28. [...]0. 1 Cor. 11. 26. Heb. 7. 21, 22, 24.

[Page] Now in this coming in for this glorious end, they encourage one another, come and let us join our selves, for they that come to God in good earnest love and move to have many with them, Act. 26. 29. for Gods greater glory, Pro. 14. 28. the better drawing in of others, and their own greater comfort by a greater company: see Isa. 2. 3 Zech. 8. 21. &c. Joh, 1. 41, 42, 45. & 4. 28, 29

Lamentations

Lamentations

Lam. 3. 64, 65, 66.

Render unto them a recompence, O Lord, according to the work of their hands.

Give them sorrow of heart, thy curse unto them; Persecute and destroy them in anger from under the Heavens of the Lord?

Qu. Is it lawful for us to use such imprecations as these? or what use is to be ade of them?

A. Justice on the desperate enemies of Gods truth and party is, (and by these words may appear to be) lawfully desired of God. If we knew such and such persons were and ever would be so, we might lawfully pray against them by name.

[Page] Now particular Persons are not known to be such by ordinary men, but by such as have an extraordinary Spirit of discerning; such as the Prophets had: hence there are such fearful imprecations, Psal. 109. wherein there is an eye on the Person of Judas, v. 8. Act. 1. 20. And such also as the Apostles had, and therefore no wonder if Paul prayed against the Person, 2 Tim. 4. 14. of Alexander Coppersmith, of whose wickedness there was not only an Experimental manifestation, but the state of whose Person also might be known to Paul by Divine Revelation, such as men have not in these days; And yet, from experimental indications, and eminent evidences, that Julian the Apostate committed the sin against the Holy Ghost, the Church, in those days prayed God to confound him, (though he were their Liege Lord▪ and though they prayed for other Heathen and persecuting Emperours;) and so he did.

Now there ought to be in those that pour forth such dreadful prayers, besides a Spirit of discerning, an eminently-composed Spirit, having in it a pure Zeal of Gods Glory: So it was with the Prophets; by the same Spirit whereby they prophesied, by the [Page] same they prayed against the enemies of God and his People. The Spirit of God came upon him, Zechariah the son of Jehojada, who concludes thus with those that opposed him and slew him. The Lord look upon it and require it, 2 Chron. 24. 22. and the Lord heard the prayer, v. 23, 24, 25. Thus Paul filled with the Holy Ghost, so thundered against Elymas, that (albeit we find not what he saith formed into a Prayer, yet) it had, the same sad effect as if it had been so, Act. 13. 9, 10, 11.

Now, we having not such a discerning Spirit, nor such a purity of Spirit, as those extraordinary Servants of God had when they were about the Spirits work: we may not take upon us to do as they did, but only pray in general; Lord, whom thou knowest to be implacable enemies not belonging to thine election, cut them off: See Psal. 79. 12. Judg. 5. 31.

The reason why we may thus pray is the Word of God, which saith concerning the enemies of the People of God, that (vengeance and recompence belonging to God) their foot shall slide in due time, Deut. 32. 35. Now, when there is such a promise suitable to the sad Estate and present [Page] necessities of the Church, why may not we present a Prayer, (with respect to Gods Glory, and his Churches Safety) suitable to that promise? so in the case here, the Prayer, v. 64. is directly founded upon Jeremies prophesy and Gods promise, Jer. 51. 6. 24. 36. 56. And that v. 65. is suitable to Jer. 51. 29. The land shall tremble and sorrow, so for praying for a curse, it is not without a Scripture-ground, Gen. 12. 3. Psalm. 109. 17. Nor that persecute and destroy them, v. 66. we find the like, Psal. 83. 15. 17.

So that there is sufficient reason of desiring revenge, Psal. 94. 1. (so that it be not with a distempered and selfish Spirit) upon all irreconcileable enemies whatsoever; and these general Prayers of the Church are applied of God to such particular enemies who-ever they be, and so they are in woful case.

Obj. But the new Testament saith, Pray for them that despightfully use you and persecute you, Mat. 5. 44. Rom. 12. 14. And Christ and Steven prayed for those that kild them.

A. To this it may be said in general, That as the Love of God in Christ is more revealed and shed forth in Gospel-times, [Page] so we should express more Love to others, not only to good men, but to all men, 1 Thes. 3. 12. Tit. 3. 2. 4. Gal. 4. 12. 2 Cor. 12. 15.

Particularly. 1. We must take heed of praying against them that oppose themselves against us furiously, out of ignorance, imitation and perswasion of others, or out of passion and prejudice. Thus Christ prayed for those that crucified him; Father forgive them, for they know not what they do, Luk. 23. 34 So Stevens prayer, Lord lay not this sin to their Charge, Act. 7. 60. may seem to respect those that did what they did against him out of a blind Zeal, for he is very stern against those of them that were obstinate, v. 51, 52, 53, 54. And whereas Saul is conceived to be converted by (and sure had the benefit of) that Prayer, he declareth that he obtained mercy because what he did ill, he did ignorantly, 1 Tim. 1. 13, Unto all ignorant opposers, mercy should be shewed and meekness, 2 Tim. 2. 25. Tit. 2. 2. As also, to those that be instigated by others, Mat. 27. 20. with Luk. 23. 34. Gal. 5. 8. 10, 12. Paul declares good thoughts of the troubled, but prayes fearfully against the Troublers, Gal. 1. 7. Act. 13. 10 1.

[Page] 2. The evil cause or course that wicked men defend against God and his People, we may pray against but not so against their persons. We find not that David prayed against, the Person, but against the Counsel of Achitophel, 2 Sam. 15. 31. So the first Christians prayed not against the persons of them that sat in Counsel against the Apostles, but against their proceedings, Acts 4. 29. Or, if in such prayers, the Persons be sometimes mentioned, yet we find in Scripture that it is in reference to their works, Neh. 6. 14. as a vile Person, is, and ought to be contemned, Psal. 15. 4.

3. Whatsoever is done in Scripture by the extraordinary Servants of God in, extraordinary cases, yet it will be safe for us, in stead of mentioning particular persons, to wrap them up in the general evil cause and course that we ought to pray against, as Paul doth, Gal. 5. 12. If particular persons come under the general head of disturbers of the Church of God, and of enemies to the Truth of God, then they justly fall under Church-imprecations; which yet are not directed against this or that man, but in a generality, against this and that man, without pointing to any, as enemies to the Kingdom [Page] of Christ, and Souls of Christians.

4. We are not to pray at all against our own private and personal enemies, as seeking to be revenged of them (though we may pray that God would restrain them, and defend us from their [...]alice, Psal 119. 121, 122.) This is the meaning of the new-Testament precepts, to pray for enemies, Mat. 5. 44. Rom. 12. 14. 19, 20.

5. But against the enemies of God, his Cause, his Church, Psalm 94. 1, 2, 5. we may pray, Judges 5. 31. Neh. 4. 5.

Yet not without limitation; as, 1. It must be done with a pure Zeal, that is, not because we suffer by them, but truly and clearly and meerly, & forthat very reason because they are enemies to God and undoers of his People, when else we wish them all good: So it was with Jeremy; he spake good before God for his people, Jer. 18, 20. yet see what dreadful prayers he made against them, because they were such enemies to God that they sought to kill him that spake from God to them, that God might not kill them, v. 21, 22, 23. so Psal. 74. 22, 23. their prayers against enemies are put on Gods account; as also, Psal. 79. 6, 7, 10, 12.

[Page] 2. It must be done not absolutely but orderly; that is, 1. we should pray for their Conversion (for a Saul may be converted) 2. for their Restraint, that God would change or check their hearts, as he did Esau's, Gen 33. 10. or bind their tongues and hands as he did Laban's, Gen. 31. 29. But 3. the highest and heaviest Prayers, are to be presented before God (and for God) against those enemies of himself and his people that are incurable and ever will be incorrigible: Who such be, the Lord knows and not we, and therefore we must leave our Prayers with him, to do what he will with them; yea we may pray him to confound and trouble them for ever rather than that he should not be known to be most high over all the Earth. When we aim purely at that end, we may pray against desperate enemies, that they may be put to shame and perish, Psalm 83. 16, 17, 18. & 129. 5. But all carnal and selfish mixtures, motives and motions are to be abandoned: And we must know of what Spirit we are, Luk. 9. 55.

Q. What use may we make of those prayers in Scripture which it is dangerous for us to imitate, who have not the Spirit or Patience of Prophets?

[Page] A. 1. We may look upon them with much comfort, as Prophesies (though formed into a Prayer) of the woful state and end of the enemies of God and his People: what is put into this Prayer here was put into Jeremie's Prophesy before (as hath been shewed, p. 54.)

2. What they prayed more particularly, we may make use of in a generality, and direct it against the Kingdom of the Rev. 1 [...]. 6. 20. Devil; which is no more than to pray, Thy Kingdom come; for how can the Kingdom of Christ come, if the Kingdom of Satan do not come down?

Ezekiel

Ezekiel

Ezek. 3. 20.‘When a Righteous man doth turn from his Righteousness, and commit iniquity, and I lay a stumbling block before him, he shall die &c.’

Qu. How can God be said to lay a stumbling-block before a Righteous man backsliding?

A. First, it is to be considered that by a Righteous man here is not meant, a man Righteous before God by Faith, through Christ's Righteousness imputed to him, whereunto is ever joyned the Righteousness of God in him, whereby [Page] he becomes a new creature 2 Cor. 5. 17. for such never fall quite away, though they often fall in the way. Adam fell after the first Creation, Eccles. 7. 29. none so fall after the second, Eph. 4. 24, 25. & 2. 10. Jer. 32. 40. John 10. 28. Psal. 1. 6. 1 Pet. 1. 5. yet such an one may fall very low in regard of the degrees of grace, comforts of the Spirit, and suavities of Religion: but one Ezekiel or other will raise him up again. But by a justus dicitur [...] non [...], quales sunt hypocritae et Apostatae de qualibus sic ait Augustinus, credendum est quosdam de filis perdition is non accepto dono perseverandi usque in finem aliquando fideliter ac [...]uste vive [...]e ac postea [...]adere, De [...]orreptione [...]t Grat. Lib 17. Tom. [...]0 righteous man in this place, (and upon supposition of a total and final fall) is meant one righteous before men: As (1) In his own or other men's account, Luk. 15. 7 & 16. 15. yea, perhaps in good men's account; because charity binds to think the best, 1 Cor. 13. 7. (2) By profession, Act. 8. 13. (3) By a righteousness in matter of doctrine, Mark. 12. 32, 34. and in divers parcels of outward practise.

Secondly, by Gods laying a stumbling-block before such a righteous man; (righteous not by the Reality of Righteousness within); We may not imagin that God puts any unrighteousness into any such man or any man; or that he inclines his heart to any evil, James 1. 13. But two things may be understood by it.

[Page] 1. In a more spiritual sence Gods leaving of a backslider to his own backsliding heart; yea giving him up to it, Psal. 81. 12. or to Satan, 2 Thes. 2. 10, 11, 22. yea farther God (in his just judgment) may raise up such Providences as his corrupt heart will be sure to make a stumbling-block of; a Persecution, Matt. 13. 21. nay, the very preaching of the Word doth it, and is sent to do it as a just punishment of former wilfulness, Isa. 6. 10. Luk. 2. 34. Matt. 21. 44. Men lay one stumbling-block, Ezek. 14. 4. and God laies another.

2. In a more outward sence, this may be understood, not as a stumbling-block of iniquity, as Ezek. 14. 7. But for iniquity; that is, as the punishment of God upon them for their Backslidings, and a tottering in their state to utter ruin; and (indeed) this and the former are both joyned together in Isa. 8. 14, 15.

It is a very dreadful thing when God shall make any thing a stumbling stone to a man either way; but more dreadful when he makes every thing, yea and many things every way.

Yet such (though not all such) may by the means of Grace and Grace of [Page] God be converted, and turn again, Luk. 22. 32. as here by the terrours of God set forth in the Ministry of his Prophets, and perhaps also by his punishment brought upon them, (such Rods sometime beat folly out of the hearts of bastards, drive wanderers into the right-way, as well as upright Walkers on in it) and so by their repenting they may prevent utter and endless perishing, Ezek. 18. 30, 31, 32. I will judg you, O house of Israel, every one according to his ways, saith the Lord God: Repent and turn your selves from all your Transgressions; so iniquity shall not be your ruin: Cast away from you all your Transgressions; For I have no pleasure in the death of him that dyeth, saith the Lord God, therefore turn your selves, and live ye.

Ezek. 20. 25.‘Wherefore I gave them also statutes that were not good, and judgments whereby they should not live.’

Qu. How is God said to give statutes that were not good, and that tend to death; when all his Laws and commands ever were and are good, Nehem. 9. 13. Rom. 7. 12.

[Page] A. 1. First some understood this of those Decrees and Ordinances of God, and of those Judgments that tended to the ruin of that Rebellious state, which may be said not to be good, because they were not good to them, as 1 Kings 22. 8. So Tremelus in Loc. not for them; and displeasing and destructive, for which see and consider Ezek. 14. 21. Hos. 10. 10. Hab. 1. 12. Zeph. 2. 2. It's the Lord that gives the destroying sword a charge, and every Judgment a commission, Jer. 47. 7. But,

Secondly, This is generally taken otherwise, and it seems to be otherwise meant here, v. 39. where they are bid go serve every one his Idol; that is, they are left and given up to it, there being no hope of holding them from it.

Therefore this giving them Statutes that were not good, may comprehend these things following.

1. That there were and they had such Statutes, that is, Statutes ensnaring them to Idolatry and Profaneness; and that not so much at any one time, as in the times of Idolatrous and wicked Kings successively; beginning with Jeroboam's Calves, and continuing in the Idolatrous Statutes of Omri and Ahab, and men of that stamp, Micha. 6. 16. Nor was it [Page] thus only in Israel but in Judah also; as we see in the days and ways of that wicked Jehoram, who caused the Inhabitants of Jerusalem to commit whoredom, and compelled Judah thereunto, 2 Chron. 21. 22. and it is expresly said of Manasseh, that he made Judah to err and do worse than the Heathen, 2 Chron. 33. 9.

2. That such Statutes may be said to be given of God, viz. providentially and in course of justice: (1) By giving them those Idolatrous Kings in his anger, who (together with their statesmen) would give and were left to give them such Idolatrous Laws, Hos. 13. 10, 11. (2) By passing out in the same times, and sending among them by his just Providence, such Priests and Prophets as by whom the Idolatrous decrees of Princes were published and palliated, and they who refused to obey them, were proclaimed factious and seditious men; as we read in 1 Kings 22. 13. Jer. 23. 13. 15. especially Kings 7. 10. Ezek. 14. 9. & 22. 26, 28. (3) By leaving the People to be ensnared by the Commands of the one and the flatteries of the other; through their own fault in two respects, viz.

[Page] 1. Through the darkness of their understanding, whereby they could not, yea wilful blindness whereby they cared not, sought not, to discern the evils and abominations of Laws crossing the Law of God

2. Through the vileness of their Affections or the servility of their wills, whereby if they saw the evil of such things yet they did not shun it; but submitted their necks to all yokes, were willing to walk after the Commandment, and loved to have it so, Jer. 5. 31. Hos. 5. 11.

In all this there was, 1. A sinful part which was the Rulers, Priests, Prophets, and Peoples, as hath been already proved.

2. A Judicial part which was Gods, not by darting any darkness into their understandings; but by not imparting any light, but leaving them to their foolish and darkned hearts, Deut. 29. 14. Not by infusing any malignity into their wills, but by not introducing any conquering Grace and Power. Now because this paenal part is Gods, therefore he is said to give: So that God did not give Laws not good, as a Lawgiver; but as a judg, by giving them into the hands of those that gave them and promoted them, and [Page] by giving them up that would not obey him to obey them: And thus it was also in the Babylonish Captivity with this wicked Peoples good-will and resolution to comply, Ezekiel 20. 3. 23. 9. And thus it is still when an incorrigible Church is cast under Popish or Pagan Governours. Oh! it is their just and saddest judgment to be given up to Laws not good, that will not obey the holy, just, and good Laws of God: As an enraged Father says to an incurable Son be gone, (Abi hinc in malam Rem) and so leaves him to the Laws of Harlots and Varlots that will be his Companions, Counsellors, yea and Commanders also, Eccles. 7. 26. So God provoked punishes by giving men up to themselves, and leaving them to their own hearts lusts, Psal. 81. 11, 12. Math. 23. 32. 2 Thes. 2. 10, 11, 12. How much better is it to be given up to state-undoing, or body-tormenting judgments, than to be given up to Soul-undoing Laws and Lusts? The greatest evil of suffering is less than the least evil of Sin.

Daniel

Daniel

[Page]

Dan. 6. 10.‘Now when Daniel knew that the writing was signed, he went into his house and his windows being open in his Chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed and gave thanks before his God, as he did aforetime?’

Q. What may be conceived to be the reason of Daniels opening his windows in the time of prayer?

A. Of Daniels appearing, as he did in this great business these following reasons may be given.

First, the state of the business, now in hand, which was this; when the Presidents and Princes (that envied him) could find no fault or unfaithfulness in him, in regard of his carriage in his place, and the Kings affairs, they resolved to try whether they could find out any thing against him in reference to the law of his God; for they saw well they had no other way to have their will of him. This being their design, they so contrived and carried it on by a Decree which they drew the King to confirm, that it was brought to this issue; Either Daniel [Page] must desert the law of his God, or be exposed to the Den of Lions: So that his case seems to be much like that of Mordecai, who was singled out as Gods Champion to enter the lists with Haman, that was suffered to procure a Church-ruining Decree, out of a purpose that the Lord had to advance his Church and himself (the God of the Church) in the eyes of all the world; This being the case with Mordecai, he will bow to Haman: This being the case of Daniel, he will bow to God, come what will come of it. No marvel: since, for him to yield or dissemble now, was to shew that he durst not stand to the Law and Worship of his God, and therefore utterly unlawful; the divine rule being this, as to give to Caesar that which is Caesars (which he had still done) so to give unto God that which is Gods; which he was now to do, and not leave God without witness, especially in a thing that was not only against the law of Scripture, but of nature also; for against that it was to leave God un-served (or un-served as to the notice of men▪ and so as not to dare to do it in their sight) for a moneth together.

Q. But why then did not Daniel stand [Page] up against so ungodly a Decree, to hinder the malicious proceeding of the Princes in it, and the Kings blind assent to it?

A. Because (it seems, through the subtilty of the Princes) he was absent at the contrivance (when, if present, he ought to have spoken against it, and no doubt would) Here it is said he knew the writing was signed, but we find not that he knew any thing of it before; and now it was to no purpose for him to stir, that being fully done which by the laws of State could not be revoked. It being to no purpose therefore for him to go to the King (for he could not help himself) v. 14. 15. he went into his house, and unto his God, nothing being now left him but to consider what he was to do for God, and to wait what God would do for him. But to go on

Secondly, we must consider Daniel's place and station; he was a publick person, observed by all, and that in reference to his Religion and the law of his God, which he (being a kind Representative of the whole Church of God) must either now stand to, or else the Worship and Glory of God must fall to the ground in his own Church and amongst his own Company: Daniel [Page] therefore had great cause to say (as Nehemiah, cap. 6. 11.) should such a man as I flee? Should such a man as I Flinch? Thirdly, It may be added that it was his use and custom to pray three times a day; In the morning before he went about his business, at noon, and Meal-time, Act. 10. 9, 10. Psal. 55. 17. And at night when his business was dispatched, and he was to take his Rest. Having still held (and held forth to the view of others) this course; it was no time for him now to intermit it.

1. Because it is a duty lying in the bowels of Religion, so to divide our time as to set apart daily some vacant times for the Service of God; at least, not to leave him a month without daring to have it known that any prayer is made to him: This is the more considerable here, because, by this decree, not only the true God, but God in the generality, and any thing called God was excluded, and the King only set up to be sought to for thirty days.

2. Because now there was more need to own God than at other times, there being so few that durst do it: The less reason therefore there was why Daniel should desist, whom all men knew to have done it.

[Page]

Q But the question is about the manner of doing, viz. with his windows open; what need that?

A. Yes, of that there was a necessity also, because it was observed before, not only that he prayed, but that he used to pray in such a manner; which was not in way of ostentation (it appears here it was his danger rather than his Honour among those Heathens) but it was done in way of publick Confession and open acknowledgment of his God; and therefore it is said, he did it as aforetime, and why so, but to continue compleatly the wonted acknowledgment now there was more need of it than there was wont to be: Hence he now used all the ceremonies and circumstances of Worship which he was observed to do it with before; as

1. It was done in his Chamber, not in a low obscure Vault.

2. His windows being opened; not in a Secret corner of the room, or with Shutting window-leaves; but all that opened their eyes might see what he was about, and so he was more open to his after-accusation, v. 11, 13.

3. He kneeled upon his knees, a posture that speaks itself to them that behold it, how that they are worshipping and praying [Page] to God that use it.

4. His windows were open towards Jerusalem; because there had been, yea and there would be again God's special presence, (in the faith whereof, they might Look thither, in this place wherein they were so far removed from it:) withal, when the Temple was first built by Solomon, this looking towards Jerusalem and that house, was put in, 2 Chron. 6. 20, 21. 37, 38. with respect to their being in Captivity, as that which was still to be supposed, and (in special) to be made use of when they were in such a condition. See Jonah 2. 4.

5. He observed the same times too, Praying and Giving thanks (notwithstanding all the Lions) before his God, three times a day.

Th [...]s [...]s Mordecai would neither bow nor budg, neither stand up nor move, nor do Haman any reverence, Esther. 3. 2. and 5. 9. So Daniel will not leave an hoof b [...]ind him, nor abate an hair of his former homage to God; for he that in such things yields at all, is like at last to yield all.

[...]ourthly▪ Had he not done thus, great [...] would have arisen in regard of him [...] and others.

[Page] 1. As for himself, whereas his body only would be endangered by disobeying the Decree (and yet its conceived, he might Jun. in Loc. have a Revelation from God to secure him, as to that;) Sure he had, a corroboration) I say, whereas his bodily Life only was at Stake: If he had been cowardly in this case, his Soul would have been endangered, according to our Saviour's threatning of denying those that deny him before men, before his Father and the Angels, Mat. 10. 33. Luke 12. 9. affrighting also from the fear of men, by the fire of hell, Mat. 10. 28. For Confession is necessary for Salvation, Rom. 10. 9, 10. And the Confession should becompleat also without giving place in the least to the prejudice of the truth of God, Gal. 2. 5. 12. and therefore much less of the true God.

2. As for others, his being off and on, would have been an horrible offence: Both to the Heathen and the Jews.

1. To the Heathen, and those out of the Church (with whom he had to do in this business) for would not they have said (if he had shrunk) that he had puld in his horns, the Lions had tamed him, he durst not stand to his tackling, to his Religion, to his God, nor trust him with his Life; nor own him as a God able to [Page] deliver him. In this offence, the King himself would have been the highest, for he found Daniel so Faithful to him, and so Faithful to God, whom he served continually, v. 20. (even then when he was to be thrown into a Lions Den for it) that he declares himself to be convinced, that if his God were able to deliver him, he would deliver him; So that the matter came to this Issue, whether he believed his God was able to deliver him; what an horrible stumbling-block therefore would this have been to the King and dishonour to God, if he had not stood it out? yea to Daniel himself as having less Faith than his heathen King; whom he so much honoured, save only that he preferred God before him?

2. To those in the Church, who must need have been taught, yea compelled, Gal. 2. 14. to fall from God to Atheism if a Person so eminent for Piety as Daniel was, had faln before them upon all these considerations. Daniel did not say, (and it had been an high sin in, him if he should have said) A lion is in the way; therefore, he trusted to his God, [...]. 23 contemned the Lions, and went on (in full) with all compleatness and [...]ns [...]ancy in his holy way:

[Page] Which course of his, is abundantly confirmed of God, in that the same God that so confirmed him by his Grace, miraculously preserved him by his Power, so that the Lions tore his accusers not him.

And in all this, he most really, and most nobly fulfilled Christ's precept, give unto Cesar that which is Cesars, and to God that which is Gods; So that he could say (with a most clear and calm conscience) Before him, innocency was found in me; And also, Before thee, O King, I have done no hurt, v. 22.

Dan. 6. 10.‘And his windows being open in his Chamber, &c.’

Qu. Whether doth Daniels example bind a man in such a case to pray so openly, when the same duty may be performed secretly, and so the danger shunned?

A. In general; Danger may be shunned lawfully (yea and ought to be) if the duty required of God may be performed intirely without running into that danger; otherwise, when duty and danger meet, and the danger is necessarily infolded in the duty, then duty must be preferred in obedience to Gods Command, and the danger left to Gods Providence; [Page] as it was by the three Children Dan. 3. 16, 17, 18. Moreover (with respect to Daniel, and to speak to this matter more fully) if we compare Daniels case with others, we must observe that in his case, there was not only required, 1. an act of Religion, that is, the worship of God in Prayer; but also, 2. an acknowledgment of Religion, and of the God he prayed to: Briefly, Not only a worshipping of him, but a witnessing for him. In regard of the former (and if nothing but that had been now required) it might have been enough for him to have prayed to God in secret; that might have quieted his Conscience as to the worshipping of God: But because he was also to give a testimony to his God, and to his Religion; therefore a secret Worship, would not satisfie the case, and reach to that duty which was now incumbent upon him: Hence it will follow that wheresoever there is the like case, there is an Obligation to the like course (at least for substance): when God requires not only a prayer but a profession, and calls us forth to be his witnesses, we must come into the open Court; for though his Worship be performed, yet the secrecy of it, is a sacriledg, and robbeth God of his full due.

[Page] But otherwise a great difference there is, between the case here and other more ordinary cases of confession: For

1. Here was a Catholick cause] It's true that Daniels particular Person and perdition was specially aimed at; yet their spight was not only against him: It was the Law of his God also, which they sought to wound through his sides, and make the Lions devour him and his Religion both.

2. This cause was to be managed before Heathens, that called in question the Power of the God of Israel, and so it amounted and rose up to this height, whether their Gods were as good as his, or his were the only true God: And this became the Issue of it, Dan. 6. 26.

3. Here (as in the case of Mordecai) there was an eminent and extraordinary (at least providential) Call; so that both of them were singled out to be the Lords Champions, to enter the lists with his Pagan-enemies; And therefore the same God that did (as it were) provoke the Devil to a combate with Job his Champion, irritating Satan with his Commendation, Job 1. 8. So ordered the matter also in Mordecai and Daniel his days, that those heroick Persons [Page] should even dare the enemies of the Church to do their worst. Thus it was in the case of Mordecai, more plainly, for that caused and provoked to a dismal Decree: Now, its true that here in the case of Daniel, the Decree was passed before he knew of it (or at least, was called to have any thing to do with it) and yet the opening of his Windows before may be thought to provoke to it: But (howsoever) so far Daniel stird the Coals, and blew up the fire that was made, as to try it out to their teeth, and to do what he should (and what he was accustomed) let them do what they could and the Lions to help them. The Cause was most glorious and the Call was most clear.

4. God did arm (together with his call) those select Servants and Witnesses of his, with extraordinary abilities and courage to carry on and hold forth to the World, the Cause and Interest of God, and to fight as his combatants) so good and glorious (though so dangerous) a fight: Now when God puts such a fortitude into the Spirits of his Worthies (as into Luthers he did) this speaks (as it were from heaven) to them more than to others, to stand up in the cause [Page] of God like that renowned David, 1 Sam. 17. 26. 29. and Paul, Act. 17. 16.

By this it may appear that the cause and case here stands upon different terms than are ordinarily presented in in the course of Providence: And therefore few in all Ages, are so remarkably called out to Confession as Daniel was.

Yet is Confession and standing for God (as to the substance of it, and when there is just cause for it) a common and a standing duty, Math. 10. 32, 33.

But it belongeth not to the negative Precepts (like that, Thou shall not kill, nor commit Adultery, nor steal, &c. unto the observation whereof all are at all times bound) but it is to be referred to the Affirmative Precepts, (such as those are, to pray, Visit the sick, give alms) which bind at all times, but not to all times. The meaning then is not that a man must never forbear to give in his testimony, or that a man is always bound to divulge what he thinks of Religion, though a Den or Death will evidently follow upon it; but the time and season when God calls for it, Rev. 2. 13. is to be observed: Then therefore Elisha appeared for God, 2 King. 5. 28. and Gehazi (not observing the time) did the contrary, v. 26.

[Page] Only, It belongs to the negative Preepts thus far, that there must never be a perfidious dissimulation though we be not always tied to an open Confession; nor always to the utmost Confession: If a man flie in time of persecution, though this be not so high an appearing for God and Religion as resisting to blood is, yet it hath in it a real Confession (in Opposition to the enemies of Religion) because he leaves his Country, Friends, State, and so suffers many ways, rather than that the cause of God should suffer by his abiding under tentation, and being drawn to any thing that should be a prejudice to it. The question then will be double.

Qu. First, In what case a publick and open Confession may be forborn?

A. 1. When it is not required of us by those that have Authority (though perhaps, we be pressed to it out of a malicious petulancy) Prov. 26. 4. Mat. 27. 39, 40, &c.

2. Nor any just cause for it; but it will rather do hurt than good: Thus Mordecai will not have Esther to shew her kinred or her people, Esth. 2. 10. for thereby (the Nation of the Jews being [Page] so hated of the Heathen, Esth. 9. 1.) She and the Church of God might have fared the worse; but the same Mordecai at another time told them he was a Jew, Esth. 3. 4. because then the cause of God was to be tried, and all the world was to be given to understand that there was no need to fear to own the name of a Jew. See Esth. 6. 13. when the Glory of the God of the Jews lay at Stake.

For this reason Christ oft commanded Silence to others, because it would obscure his doctrine, (which he would have esteemed most) by a less profitatable, seasonable, and less solid applauding of his Miracles; And partly, because they did thereby so press upon him for bodily cures, that it was an hindrance to his preaching, Mark. 1. 45. See Mat. 8. 4. and 9. 30.

And for this cause also, Christ was silent himself to admiration, Matt. 27. 12, 14. John 19. 9, 10. Some things being so frivolous that they were not worthy an answer; but especially because he would not hinder his suffering by his pleading and that real confession which was to be made by his death for the Glory of God in the Salvation of mankind.

[Page] And in other cases Confession may be needless. 1. As: When it is done already, and it is sufficiently known what our mind is, John 9. 27. and 18, 19, 20.

2. When it will (as in Christs case it did, Mark 1. 44, 45.) hinder the spreading of the doctrine of Religion, stir up Envy, and raise a greater Persecution and Opposition, Act. 17. 10.

3. When he that offereth Confession is no way able to maintain the cause of Religion, and so like to make it more contemptible, (unto which some refer that Mat. 9. 30.) or will shrink in the wetting, Act. 15. 38. wanting Faith and Fortitude to bear the weight of the Cross, John 18. 8, 9. Hence they were advised to flee (rather than stay and dissemble) in the Marian Persecution that found themselves too weak for the fire.

4. When things are carried in a way of tumult, so that there is an eminent danger to the person confessing (especially, if an eminent person) without hope of helping the truth confessed, as Act. 19. 30.

Q. Secondly, In what cases is confession required?

A. 1. When called to it by authority, [Page] Mat. 10. 18. Joh. 1. 19, 20. especially, more solemnly put upon it, and pressed to it, Matt. 16. 63, 64. John 18. 37.

2. When it is seriously demanded by others and may make for their edification, by information and confirmation of the truth, 1 Pet. 3. 15.

3. When the cause of Religion, the Glory of God, the Salvation and Spiritual good of others, calls us to it: As more particularly;

1. When Christ is to be acknowledged, and there are no others to do it, Job. 32. 11, 12. Luke 19. 40.

2. (As in this case of Daniel) when otherwise wicked men will be imboldened to blaspheme and cry down the cause and truth of God, because none dare appear for it. See Act 1. 8. with, Act. 4. 10. 18, 19, 29, 33.

3. When the weak will be offended and tempted by our silence and pusillanimity to apostacy, or to that dissimulation, Hypocrisy, and timidity, that is next to apostacy, Gal. 2. 14.

The Conclusion may be, the resolution and answering of some Questions and Objections.

1. Q. We read of no such appearing of Daniel in the third Chapter, where there was [Page] such another decree as this; why so much now and nothing then?

A. We must not think that he yielded then that is and was so faithful and couragious now, and heretofore, Chap. 1. 8. but though he forbore toworship the Image, yet the accusing of him was forborn there, (so as it is not here) and that, it's very like, because he was in so high favour with the King (of whom he had merited so much before (Chap. 2. 46.) that he was above their reach, and they might rather fear displeasure by opposing him than hope to make the King displeased with him. It was enough that Daniels companions that were then singled out and accused, stood to it to the utmost; but here Daniel himself is brought upon the stage.

2. Q. But how comes it to pass that here, there is no news of any standing up besides Daniel, no not of Shadrach, Meschech and Abednego, that were men so eminent?

A. 1. Perhaps those three, (that were not in the Kings Gate, as Daniel was, but set over the affairs of the province of Babylon, Chap. 2. 49.) might not be now at [...]and, and in sight of the Authors of this d [...]sign and the great Actors in it; but [...]ht be abroad in the Province, retaining [Page] their Place and Office in this Kings time, as Daniel did his eminency, Dan. 6. 3.

2. It's plain that Daniel was here the Person aimed at; It's enough that when they, in particular were produced and prosecuted, they were as forward to adventure on the Furnace, as Daniel here was on the Den; (and burning their executioners.)

3. Their miraculous deliverance (Chap. 3. 22. 28.) was so famous and fresh in memory, that (though they were present, yet) it was not likely they should be prosecuted anew in a case of the like kind. Gods signal providences at one time, scare his enemies, and are his Childrens safeguard at another, Esther 6. 13. Act. 5. 11. 26. 39.

4. We do not read that either they, or any other of the Jews were so called to an open Confession as Daniel was, because there was not (at least we find not any such thing related) such open praying to God aforetime, used by, and observed in, other Jews as it is recorded here concerning Daniel.

5. Here the case seems like that of David and Goliah, 1 Sam. 17. 9. Mordecai and Haman; They two must try it out [Page] in the name of all the rest, and so others might stand by, look on, and wait the issue of the single combate. In such Projects, yea and Laws, wherein some persons are principally aimed at, others (though they come within the compass of the Law) are less looked after. But had the business succeeded as the plotters intended, and Daniel been devoured, then others of his Religion, might have been like to have fared as he did; whereas (God appearing so marvellously for the honour and safety of his Church and Champions) it represented his people to all wise men, Esth. 6. 13. as a People that it was dangerous for the greatest persons to contend with in the Cause of God, that being to contend with God who will always get the better.

Obj. Faith sufficeth for Salvation. Act. 16. 30, 31. what need therefore of such confession?

A. 1. It's true that Faith alone is the Grace whereby we receive the Righteousness of Christ for our being justified and saved, Rom. 3. 24, 25. Phil. 3. 9.

But then, Confession is required also upon another account, to wit, not as that whereby Salvation is procured, for that's the Righteousness of Christ, Rom. 5. 21. but as the duty we must perform and the [Page] way we must walk in, for the enjoyment of that Salvation (and happy Confession at the last day, Matt. 10. 32.) which Christ purchaseth, Faith believeth, and the confessing Christian (onely, Mat. 10. 33.) enjoyeth.

2. There's no opposition between these two, believing to Righteousness and confessing to Salvation; for Confession with the mouth, is a fruit of Believing with the heart; he that believeth, will speak, Psal. 116. 10. 2 Cor. 4. 13. (albeit there be many failings and faultrings, Psal. 116. 11.) Faith therefore sufficeth to Salvation, that is, such a Faith as includeth Confession, and detesteth denials, Mat. 26. 15. and falling away (Heb. 10. 38, 39.) And no other Faith.

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Title statement

Scriptures opened and sundry cases of conscience resolved, in plain and practical answers to several questions, upon the proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel / by that faithful servant of Jesus Christ, William Thomas ...

Thomas, William, 1593-1667.

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1675

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2008-09 (EEBO-TCP Phase 1).

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A95730

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Wing T990

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ESTC R42854

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38875850

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152445

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— Scriptures opened and sundry cases of conscience resolved, in plain and practical answers to several questions, upon the proverbs of Solomon, Ecclesiastes, Jeremiah, Lamentations, Ezekiel, and Daniel / by that faithful servant of Jesus Christ, William Thomas ..., Thomas, William, 1593-1667..

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[14], 389 p.

Printed for Sampson Evans, Bookseller in Worcester,. London :: 1675.. (Imperfect: torn, and tightly bound, with loss of print.) (Reproduction of original in: Congregational Library (London, England))

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