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.
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
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 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 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 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 acâ—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 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 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.
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
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 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 for the main Promises of the Covenant of Grace are made and belong to the people of God in all Ages which people of God we Gentiles now are 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 but a spiritual Kingdom 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 outward things 1 Cor. 11. 2 c. 34 14 throughout Col. 2. 5. It is also an 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 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 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 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
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. 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 apparenâ— 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
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 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 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 Vrijah 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
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 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 parting 's 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 Vsq 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
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 â—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 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 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
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 â— 23 contemned the Lions and went on in full with all compleatness and â—â—nsâ—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