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. â—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 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
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 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
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 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.
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 compaâ—ed together to shew what is proper to â—i her as 2 Cor. 3. 6 7 c. 2. When the Old Covenant is adhâ—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 frâ—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
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. 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