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 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.

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 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 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 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 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 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 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; 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.

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. 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. 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. 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 〈1… pages missing〉

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

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 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 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 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 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 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.

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.

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.

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 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 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 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 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 〈1 page duplicate〉〈1 page duplicate〉 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 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 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], 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 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 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 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. 〈 in non-Latin alphabet 〉 . 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 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, 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.

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 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 (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 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 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, 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.

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. 〈 in non-Latin alphabet 〉 ; But where's the Reaſon? Why do we not judg of our ſelves that which is right? Luke 12. 57.

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.

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. 〈1 page duplicate〉〈1 page duplicate〉 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.

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 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 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 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 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, 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 •• (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 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 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?

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. 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.

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.

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.

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 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 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?

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 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 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 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; 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 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. 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, 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; 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.

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 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.

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 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 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 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 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 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 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.

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. 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 ( 〈 in non-Latin alphabet 〉 ) 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.

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.

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?

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, 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.

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.

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 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 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 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.

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.

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 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 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 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 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.

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 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 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.

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 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.

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 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 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.

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 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 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 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, 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.

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 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 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 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, 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 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.

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.

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 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, 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 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.

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 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 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 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 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 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 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 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 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 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, 〈 in non-Latin alphabet 〉 , Votum.; the Reaſon whereof is, becauſe when we 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.

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 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 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) 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 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.

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 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 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 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, 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.

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 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 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, 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) 〈 in non-Latin alphabet 〉 , 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 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 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 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 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.

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; 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 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, 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 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 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 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 (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 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, 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 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, 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 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 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 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) 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 〈 in non-Latin alphabet 〉 ., 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 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 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 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 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 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 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. 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 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.

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 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, 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 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.

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.

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 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. & 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.

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, 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 (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 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, 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. 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, 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,

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 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 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.

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 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 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 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 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, 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 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.

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, 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, 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 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 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 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.

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 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 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 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 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.

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 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 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 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 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.

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 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, 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. 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 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 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. 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 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.

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 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. 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, 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 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?

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. 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 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 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 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 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 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 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.

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.

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 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 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, 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 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 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, 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 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.

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 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 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 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 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 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.

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?

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 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 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, 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 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.

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 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 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, (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 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. 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.

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 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 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 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 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 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 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 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 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 of any truth, there ariſeth to the lovers of truth much quietneſs of mind, and heart-rejoycing, * 〈 in non-Latin alphabet 〉 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 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 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 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,

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 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 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.

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 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 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 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 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 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 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 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 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 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 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 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, 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. 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: 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 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.

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 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 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. 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, 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 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 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 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 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 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.

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 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, 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 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 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, 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 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; 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 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 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 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 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▪ 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 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 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.

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; 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 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 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 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 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.

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 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, 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 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 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 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 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. 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 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 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 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 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 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 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. 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 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 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 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, 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 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 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.

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 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 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. 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 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.

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.

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.

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.

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, 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 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 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 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. 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, 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 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 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 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, 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.

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

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.

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 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 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, 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.

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 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.

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?

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?

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 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 〈 in non-Latin alphabet 〉 non 〈 in non-Latin alphabet 〉 , 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.

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 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.

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 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.

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 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.

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 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 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 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.

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 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.

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 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:

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; 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.

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 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 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.

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 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.

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, 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 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 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 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 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.

FINIS.