10. 2. Because in and through Christ all good is given out from God unto us 1 Cor. 3. 21 22 23. Rom. 8. 32. In particular That this may appear so to be Christ is here set forth in his Person and Office and that as both of them make for his Peoples good 1. In his Person For Behold here It is said 1. A Child is born There 's Christs Humanity for He was Marie's Child Mat. 2. 20. that is of her substance though conceived by the power of the Holy Ghost He was also fed and bred up with Butter and Honey as other Children us'd to be in that Land that flowed with Milk and Honey Isa 7. 14 15. This Child like the Youth or Child David 1 Sam. 17. 33 42. masters and destroys all the Goliah-like Enemies of the Church 2. A Son is given There 's his Divinity Luke 1. 35. which they that had eyes saw well enough John 1. 14. The Child is born but the Son that is Christ as the Son of God is not born but given yet it 's true that that holy thing that was born of Mary is truly called the Son of God Luke 1. 35. that being ordinarily ascribed to the Person that properly belongs to either nature so that holy thing is that holy Person said to be born of Mary because as Man he was so but as God he was given not born And when God gave him forth unto us it is under this Name The Son of God Psal 2. 7. Heb. 1. 5. 3. A Child is born and a Son is given to us There 's our felicity for God gave his only begotten Son that whosoever believes in him should not perish but have everlasting life John 3. 16. This shews what 's meant by this Us that is all Believers whether before or after Christ and whether they be Jews or Gentiles Acts 15. 11. Luke 2. 10 11. O How many be there that believe there is a God but not that he is a Father to them that there is a Christ but cannot say or shew that he is given to them Happy that Man that can say in the presence of Christ My Lord and my God John 20. 28. and that Woman that can say and sing in the presence of God My Spirit hath rejoiced in God my Saviour Luke 1. 47. 2. Christ is here set forth In his Office The government of all especially of the Church is upon his shoulder He hath the Keys to lock and unlock do and undoe as he pleaseth Isa 22. 22. Rev. 1. 18. 3. 7. He hath no such yoke or staff as is an instrument of oppression as Isa 9. 4. but a Key and Ensign of Rule and Domination and under this great work and weight of Government he puts his own shoulder Albeit he use Instruments Prov. 8. 15 16. yet he is no non-resident He sees oversees and perfectly orders all himself Unto both these is adjoined for the Churches further consolation and confirmation a fuller description of Christs Person and Government 1. Of his Person which well followeth upon the mention of his Government because it shews how excellently and abundantly he is qualified for the managing of it But it is also of general use For As God set his Name Almighty before Abraham to assure him of all covenanted mercy and as he did more largely spread his Name before Moses to set forth the goodness and the glories of his Nature and both in reference to and for the behoof of his Church So here the Name of Christ is like Ointment poured forth Cant. 1. 3. and his several Attributes reckoned up to ascertain the Church of all desirable things in and by him He is therefore said to be 1. Wonderful Not only in his Person a Child in a Manger and yet God God and yet lying in a Manger Luke 2. 12 18. Nor only in his Wisdom and Understanding Luke 2. 47. and in his Preaching Luke 4. 22. John 2. 46. Nor only in his miraculous Works Luke 9. 43. but especially in regard of the gathering governing and protecting of his Kingdom and Subjects John 14. 12. in relation whereunto strange things have been are and will be done in the World Psal 77. 13 14 15 16. with Mica 7. 15. Zech. 8. 6. especially the work of Redemption is fill'd with Wonders Ephes 3. 9 10. 1 Tim. 3. 16. 2. Counseller Isa 11. 2. Not only because he is acquainted with his Fathers Counsels John 1. 18. 5. 20. as Privy Counsellers are with State-matters and because in him are hid all the treasures of wisdom and knowledg Col. 2. 3. So that He can say Counsel is mine and sound Wisdom I am Vnderstanding Prov. 8. 14. but especially because he reveals as the great Prophet of the Church the whole Counsel of God Luke 7. 30. Acts 20. 27. Mat. 11. 25 26 27. Not only as far as is necessary for their salvation but for their direction also consolation and confirmation in all their concernments He it is that saith of Himself I lead in the way of righteousness in the midst of the paths of judgment Prov. 8. 20. and that for our great benefit ver 21. 3. The Almighty God True God equal with the Father 1 John 5. 20. John 5. 17 18. and as Mediator also God-man John 20. 28. Luke 1. 47. He must needs therefore be Mighty Psal 50. 1. yea Almighty Rev. 1. 8. Now as God said to Abraham I am the Almighty God Gen. 17. 17. that is I am so for thy use so it is here Christ is the mighty God that is as a Priest Mighty to bear the whole Wrath of God Isa 53. 4. to save us his Blood being the Blood of God Acts 20. 28. And as a Prophet mighty in Word and working mightily therein by the operation of his Spirit Gal. 2. 8. whence it is that there are so many Believers Acts 2. 41. when there could not be one but by that exceeding great power whereby God raised up Christ and Christ raised up himself from the dead Ephes 1. 19. Rom. 1. 4. As a King also the power of a God sheweth it self in him to the rejoicing of the hearts of all his Subjects Isa 52. 7. Zech. 9. 9. It 's he chiefly who is that Mighty one that God hath laid help upon that he might be the mighty King and Helper of his Church for the overthrow of all the enemies thereof Psal 89. 19 23. yea the strength of Jehovah is not only with him Psal 110. 1 c. but in Him Exod. 23. 21. and that Name is on him Jer. 23. 6. that he might throw down all spiritual Enemies Sin Satan Death and Hell 1 Cor. 15. 57. Col. 2. 15. Heb. 2. 14. He is not only a Counseller but mighty to execute all his Counsels and to overthrow all the Counsels of the Adversaries of his People Isa 8. 10. 4. The Everlasting Father so he may be said to be two ways 1. Because he is together
SCRIPTURES OPENED AND Sundry Cases of Conscience resolved in Plain and Practical Answers TO SEVERAL QUESTIONS Upon the Proverbs of Solomon Ecclesiastes Jeremiah Lamentations Ezekiel and Daniel By that faithful Servant of JESUS CHRIST William Thomas Master of Arts Late Rectour of the Church at Vpley in the County of Somerset Mark 4. 1. When he was alone they that were about him asked him of the Parable And he answered Jesu bone quo illa fervore quo studio intenta erat divinis voluminibus quaestiones proponens solutas recondens in Scriniolo pectoris sui Hieronym ad Oceanumde Fabiola LONDON Printed for Sampson Evans Bookseller in Worcester 1675. The Epistle to the Christian and Religions Reader with an Advertisement or two touching the Reverend Authour and the following Work DEad Parents live in the Natural Issue of their Bodies Dead Pastours in their Spiritual off-Spring those Babes brought forth by their Soul-travels who are the Epistle of Christ ministred by them written not with ink but with the Spirit of the Living God not in Tables of Stone but in the fleshly Tables of the heart And many times they live among Survivours in the Posthumous Children of their brains more to be valued by far than the fruit of the Womb in that they prove a more Lasting Monument to the memory of their Fathers and much more fruitful in propagating a Holy Seed in the Church from Generation to Generation The Authour of these ensuing Questions and Cases being dead yet speaketh by and liveth in them both God honoured him with the Success of his publick-Ministerial Labours whilest Living Many we doubt not went to Heaven from under his Ministry before their Spiritual Father leaving him for a while to provide for the younger Children of the Houshold of Faith at Vbley who are now growing and going after their Father and Spiritual Brethren to their Heavenly Fathers House blessing God for him who through the Blessing of God proved so effectual an Instrument of their Translation out of an estate of Sin and Misery d into an estate of Sanctity and Salvation Now he is dead he lives again and speaks also by the mouth of the Son of his old-Age perfectly formed before his death but left to the Midwifry of our care as the bequest of his Special Love to be brought forth by a Timely and Seasonable publication Pity such a Benjamin should be strangled in the birth or being born should die again without doing some signal Service for the Seed of Jacob. Oh that he may usher them into the acceptance and shew them the face of Jesus To which end we desire thee Christian Reader not only to make what is here offered of thy Company but also of thy Council by taking all down to dwell with thee yea in thee by diligent Reading and Meditation All is but little for bulk but less than all is big and goes with much matter of worth and weight no less useful for the direct aspect it hath upon the Practical parts of Godliness according to truth than grateful by reason of the variety and brevity many short lines being herein drawn in different colours but all meeting in the Centre of that Truth which is after Godliness But it needs not large Letters of Commendation from us to procure it a welcome Entertainment It will sufficiently commend itself to the truly Conscientious and it is sufficient to say here Tolle lege He that will read what is written with an enlightned eye must needs see so much Sanctity in it joyned with so much Sobriety so much Art mixed with so much Divinity so much matter crowded together in so few words such depth of Judgment in such plainness of Speech that after he hath lightly tasted of that Spirit which animates the whole and every part will questionless thirst after a full draught and cry Give Give Therefore not to hinder thee from passing along thorough the Porch of a brief Preface into the House and viewing the several Rooms adorned with the Glory of Divine Truths we shall only advertise thee of these following particulars That these Miscellanies of Expositions Questions and Cases are presented to publick view as they were left to us by that Holy man Mr. William Thomas without any Addition Substraction or Alteration The very same body now appears in the very same dress into which it was put by the Reverend Authour now with God except any excesses or literal defects happen to it by the press or a question or two be Transplaced for Methods sake or the greater advantage of the Reader That these Questions and Cases were no other than Family-Exercises either propounded by him or to him and answered by himself only when alone with those of his own house and being Houshold-impartments were designed to be imparted to the houshold of Faith for the assistance of younger Ministers by furnishing them with many materials for buildings but especially for the help of Housholders and all honest-hearted private Christians who have too little time to lay out in Reading the voluminous discourses of Casuistical Divines or consult with many Interpreters about the sence of such Scriptures as are hardly understood easily wrested and here clearly opened The great plainness and familiarity of the Phrase and Style together with the direct tendency every particular hath to practice are undeniable evidences that the whole was intended for the profit of such people That some of these things are layd out more largely as the matter required and time gave leave others are confined within a narrower compass for the same difficulties occur not in every case nor intricacies in every Question or Scripture but there is nothing offered that cost the Authour nothing All his Writings smell of the Lamp and these Answers and Resolutions are full of Labour Though this Workman never liked the expence of precious time on formal curiosities and was wont to be much displeased with those Preachers who conformed to the tedious builders of Diana's Temple for the magnifying of their Art yet he was always very curious of his matter and thought that what grew up in a night like Jonah's Gourd was fit to continue no longer than it did which perished in a night He that builds for Eternity had need be considerate in his preparations and constantly industrious in his works To end whatsoever is here presented to thy view is the Child of many Prayers as well as much Meditation and the Father of it whilest Living was as frequent with the Father of Lights for a blessing on it as Augustine's Mother for her Son He miscarried not but was a Shining Light in the Firmament of the Church We trust this will not miss the Author's ends on thee which were Gods Glory and thy Good by leading thee into the Land of Light and leaving in thee an encrease of Light For the attaining whereof we shall be daily Suitors at the Throne of Grace and most
Bread thy Wine but oft they eat and drink and dance with what they can get of other mens as 1 Sam. 30. 16. 1 Kings 21. 7 16. Amos 4. 1. 2. Nor do they build their mirth upon this ground that God accepteth their works perhaps they may think so in a way of presumption as Psal 50. 21. but not in true construction or upon any real and solid proof of Gods acceptance as will appear by opening these words God accepteth thy works which may be taken two ways 1. In a generality and in way of supposition as if he had said It appeareth that God favoureth thee blesseth and prospereth thee in thy imployments and enjoyments therefore Be merry Or 2. Particularly and in a way of approbation in regard of the chearful use of the Creatures here spoken of now God accepteth thy works that is He is well-pleased with what thou now dost whilst thou eatest and drinkest and makest the best of these earthly enjoyments as He was pleas'd with Esther's Feasts and royal Apparel even these outward works God accepteth when his glory is respected in them 1 Cor. 10. 31. Now which way soever the words be taken carnal and graceless men look not to Gods acceptation 3. Whereas the days of the life of thy Vanity is here once and again mentioned carnal and jovial men enjoying the fulness of outward things do not look on this life as a life of Vanity but rather as a state of Felicity Solomon's aim in all this Book is to prove all things below to be Vanity and when he hath said all prosperous worldlings will not be perswaded it is so 4. Here is labouring under the Sun and a Precept conjoined ver 10. to do that which there is occasion to do 1 Sam. 7. 10. with our might Now Epicures are rather voluptuous than vigorous and do not use to impose upon themselves hard labour though thereby they might fare better Thus it may appear by the words spoken that sensual and bruitish men do not speak them 2. It may further appear because if Solomon had inserted this as spoken by men given up wholly to earthly delights and encouraging themselves in the pursuit of carnal pleasure then it 's very probable he would have joined with it some rebuke or other of it and caution against it as chap. 11. 9. but instead of that he is ever and anon mentioning this joyful use of our enjoyments as the best thing that is to be had from them that is while the joy is joined with and made subservient unto the serving of God in our places which in the tenth Verse is intimated and still to be supposed See chap. 2. 24. 3. 12 13 22. 5. 18. 8. 15. Quest What difference is there then between Epicures and Frolicks and Men that fear God in the free use of outward Enjoyments Answ 1. A good Man is afraid to please himself with that though he long never so much after it which he conceives is not so well come by as we see in David that would not meddle with the waters of the Well of Bethlehem 2 Sam. 23. 16 17. But wicked and sensual Men drink the Wine of the condemned that is they make merry not with their own Wine but that which they have procured by Fines and Amercements laid on Men unjustly condemned nor do they use their own clothes but the clothes of others laid to pledg Amos 2. 8. 2. An Epicure useth the Creature so as to exclude and shut out the Service of God when God calls to mourning he goes to feasting Isa 22. 12. But a good Man so as to assist Service when Jehosaphat hath all abundance his heart is lift up in the ways of God 2 Chron. 17. 5 6. 3. A Sensual Man useth the good things he hath so as to nourish sin feeding himself like an Horse and then neighing after his Neighbours Wife Jer. 5. 8. but good Men so as to prevent and reason against it as Joseph did Gen. 39. 8 9. because God hath so mercifully provided for them Ezra 9. 13 14. 4. Epicures mind and make much of themselves but quite forget the affliction of Joseph Amos 6. 6. But good Men when they prepare most for themselves are mindful of those for whom nothing is prepared Nehem. 8. 10. or if they be wanting this way they say as the fullyfed Lepers when their Brethren were under so great want We do not well 2 Kings 7. 8 9. 5. An Epicure useth the Comforts of the Creature so as to dissweeten Heaven and so as that the things of God have no relish with them Job 21. 14 15. Psal 119. 70. But a good Man so as to sweeten the Earth and to give an allay to the bitterness here below Prov. 31. 6 7. Hitherto of the Answer of this Question Negatively These are not the Words of Sensual Men. 2. To Answer it Affirmatively I say They are Solomon's own words yea the words of the Spirit of God by which he wrote this Book which may appear and be proved divers ways 1. From the cause of such an use of outward things as Solomon here speaks of for it proceedeth from a special Gift of God Eccles 5. 19. which God giveth to Men good in his sight and that in distinction from Sinners Chap. 2. 24 26. It cannot therefore but be good yea good and comely Chap. 5 18. 2. From the things to which this chearful use of the Creatures in all this Book is opposed It is not opposed to a moderate use for this also must be moderate though free but to a covetous niggardly sordid and vexatious enjoyment of them which is indeed a notenjoyment of them This we see chap. 2. 22 23. where the vexation and sorrow is put down first and such counsel as this after ver 24 So also chap. 5. 17 18. 3. From the thing aimed at in this hortatory permission and seemingly carnal counsel which is not 1. To shut out spiritual joy which is of all other the most necessary and the most noble Luke 10. 20. Rom. 14. 17. Phil. 4. 4. 1 Pet. 1. 8. for Solomon saith otherwhere that a merry heart which proceedeth especially from the sight of Gods Countenance Psal 2. 7 8. and from a good conscience is a continual Feast Prov. 15. 15. 2 Cor. 1. 12. 2. Nor is it Solomon's mind here to shut out sorrow and moderate mourning for he hath before chap. 7. 2 3 4. prefer'd sadness before laughter and the house of mourning before the house of mirth 3. Nor doth he allow any such Creature-content or extent of rejoycing therein as will hinder a man in his Calling here for he would have a man to be a mighty Doer in it ver 10. nor such as will make a man secure and unmindful of the last day for that he declares himself against chap. 11. 9. 12. 14. But His intent is only to shew that a man must neither affect nor send for sadness by
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
of very good use to the people of God then should as the words import * in the last part of this verse be no more magnified as they were before by the peoples visits from all parts I say they should be no more magnified nor mentioned in comparison with that Worshipping of God in spirit and truth which the Gospel should bring in Job 4. 23 24. Phil. 3. 3 4 5 8. So that will be somewhat like that other Prophecy extended also to Gospel-times Jer. 23. 7 8. They shall no more say The Lord liveth that brought the children out of Egypt but that brought them out of the North that is one should not be named as it were on the same day with the other No more should the Old-Testament Administration being compared with the New-Testament Constitution at the time of Reformation Heb. 9. 14. or rather because the deliverance out of Egypt is ever to be remembred as a real help to Faith and Obedience in all ages it is like that of the Prophet Haggai Chap. 2. 7 8 9. who informs us that the latter House should be incomparably greater than the former because though there was abundance of Silver and Gold in the first Temple built by Solomon yet the second Temple was far more glorious and desirable because Christ the desire of all Nations came to it So that the more of Christ there is in any â—hing the less considerable it makes any other thing wherein he is not or wherein he is less what was the Ark to Noah the Jewel laid up in that Cab net O what is any Ark and how unworthy to be named in comparison of Jesus Christ 2. This latter Exposition may be preferred because though the Tribe of Judah returned out of Captivity and did encrease and multiply in their own Land yet the body of Israel did not return albeit there were some of that body mixed with them to join with Judah in the Temple-Service 3. Because it is said here that all the nations shall be gathered to the name of the Lord v. 17. which tho some apply to the ten Tribes as being a numerous company 2 Chron. 13. 8. yet because of the latitude of the expression and the use of it in other parts of Scripture it seems more properly to denote all Nations generally or all nations indifferently and so to include both Jews and Gentiles meeting together and closing one with another in the Evangelical Worship in that new Jerusalem which is the mother of us all Gal. 4. 26. Yet these two Expositions may be in some sort conjoined if we make the Conjunction of the Jews and those of Israel that returned with them out of Captivity and their associating one with another in the Jerusalem-worship a glympse Fore-runner and fore-shewer of that greater gathering together both of Jews and Gentiles in the latter days So that the desires of all Nations in Gospel-times should be not the shadows of Christ but Jesus Christ himself and that Name of his which is as Ointment poured forth of so good a savour that they have hard hearts yea harlots hearts that are not taken with him for they that are Virgins do therefore love him Cant. 1. 3. Jer. 6. 16. Thus saith the Lord stand ye in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your Souls Q. VVHat 's the way to Soul-rest A. It is Gods way It s he that guides to the way of peace concerning which two things may be inquired 1. How Peace is had in Gods way 2. What that Peace is that is so had 1. Q. What is to be done to get rest in Gods way A. It 's had by standing still to find it and by walking in it when we have found it 1. By standing and searching to descry Gods way as doubtful Travellers stand still as being at a stand to observe Coast of the Countrey look all about ask of all about them or that come near them that so they may get the knowledg of the right way So are we to look about into the whole Word of God when we doubt what to do and make all enquiry to find out Gods way Isa 8. 20. Mal. 4. 4. Besides the words here used Stand see ask Seem to shew that God grants men a liberty to look all about and if they can find a better way than his is and a way that will bring them more rest than his will then let them take it as Josh 24. 15. Ruth 1. 15. If any enquire further How may we be directed in this search the better to find out Gods way The Text will herein resolve us by setting before us two marks and Characters of it For it is 1. The old path as old as Moses yea as Adam elder than all sin and errour For Gods way was first delivered to innocent Adam before sin entred into the world yea that it might not enter and so his trouble might be prevented and there might be no hinderance of his rest But man went out of Gods way brake his law lost his ease yet did God of old even immediately after the sin of man reveal his Gospel-truth for the recovery of that rest Mat. 11. 28. which man by his sin and breaking the Law had lost Gen. 3. 15. The oldest way older than the Devil who abode not in the truth John 8. 44. and therefore was after it is the way of truth made known by the God of truth and carrying a light in it serving and sufficing to discover every false way concerning which we may say as our Saviour doth From the beginning it was not so Mat. 19. 8. 2. It is the good way and that three ways to wit as being good making good and bringing good 1. As being good that is good in it self and so it must needs be because it is the way of God Ps 18. 30. Rom. 12. 2. Micah 6. 8. Psal 119. 140. The word and way of Jehova is like the gold of Havilah Gen. 2. 11. yea good above the finest gold Ps 119. 127. 2. Making good for they that walk in the law of the Lord do no iniquity Psal 119. 1 2 3 9. The way of truth and of the God of truth keeps us from every false way if we follow it Psal 119. 104. The very end of Preaching the Word and holding forth the way of God is to make mens ways and doings good Jer. 18. 11. 3. Bringing good Job 22. 21 22. Good comes by acquaintance with God and laying up his word in our hearts and turning to his way v. 23. In doing of that which is good men possess that which is good Deut. 6. 18. see 2 Chron. 31. 20 21. 2. Peace is had in Gods way by Walking in it Deut. 5. 32 33. No man dispatcheth a journey to do himself good by knowing the way but by going in it If men say as here they do
18. 137. 5 6. Yet is there a further end to be aimed at in this that is the glory and service of God Psal 51. 19. 122. 9. Gen. 28. 21 22. 2. That when we cannot have the peace we would have we must pray to God for the peace we may have If we cannot have peace in Zion we must seek and therefore thank God for Psal 50. 15. peace in Babylon peace in a Prison and praise God the more if he give it there Act. 16. 25. 3. And we may mind this also that it runs cross to this Command not to wish well to and pray heartily for the State and Land in which we live especially wherein we live not as Captives but as Natives As he that provides not for his own so he that prays not for his own comes short of Infidels Jon. 3. 5 6 c. and sure of the Church here captivated among and under Infidels It 's true that when there is a sad difference and dispute between two Protestant Nations there are two things even by the prevailing party to be mourned for 1. The weakning of the Protestant Party and the advantaging and encouraging of the Enemies of the Truth 2. The greater misery of War which they that are vanquished must needs sustain But yet comparing one State with another if it be applied to the War between England and Holland and the most fierce Sea-sight June 8 9 10 c. we have reason to take comfort in and bless God for the better success of our own we being Protestants as well as they and this being the land of our Nativity Briefly we are in such a case to rejoyce with trembling to rejoyce because of the undeserved favour of Divine Providence wherein we are prefer'd and yet with trembling because we hew down a company that support true Religion together with our selves and because Victory is gotten at so hard an hand that we may see our sin in our success Jer. 31. 31 to v. 35. Behold the days come saith the Lord that I will make a new Covenant with the House of Israel and with the house of Judah Not according to the Covenant that I made with their Fathers c. Qu. Whence is it that Jeremy speaks of a new Covenant what saith he of it and how are we to judg of it 1. A. First he speaks of it after much said of an outward fulness to set forth that wherein the happiness of the Church especially consisteth yea which their outward Promises pointed at and were to lead them to and proceeded from to wit the spiritual priviledges of the Covenant of Grace to be enjoyed most in Gospel-days and that by Israel alienated from God 2 Chron. 15. 3. as it were by their rent from the house of David and captivated before Judah yet shall they though not returning to their Land as Judah did be conjoined with Judah in the Spiritual comforts of the Covenant after the Messiah is come Ezek. 37. 17. 2. Secondly that which he saith of it is 1. First that it is a new Covenant not for substance for it was included and summarily set forth in that old gray-headed Promise the first in all the Bible Gen. 3. 15. And it is by the same Grace and Covenant of Grace that we and the Fathers are saved Act. 15. 11. Lazarus is taken into Abraham's bosom and we shall sit in the Kingdom of Heaven with Abraham Isaak Jacob and all the Prophets Luk. 13. 28. and that by vertue of this Covenant which was their Covenant Mat. 22. 32. But though the substance be the same yet there is divers ways a difference and namely in two respects 1. In regard of a new manner of Government and thereby a new carriage and management of this Covenant the Sacraments and Seals of the Covenant being different in the old and new-Testament and the Service also that of the Old-Testament being external and carnal Heb. 9. 10. this of the new spiritual Joh. 4. 23 24. yea the spiritual Law of God was then written only in Tables of stone so that the spirituality lay in the Law But as the Tables on which the Law was written remained stones still so the Heart if we look only to that dispensation in which Grace was given but not by which was left notwithstanding all that the Law said hard and carnal but now in this new Covenant there is not only an outward word but an inward spiritual work and a print is left upon the spirit and inward parts so that a regenerate Person saith truly Thy law is within my heart it 's in the midst of my bowels Psal 40. 8 2. In regard of the measure of grace much more is given and it 's given unto more both Jews and Gentiles Joel 2. 28. with Act. 2. 16 17. Matth. 13. 17. and from hence it is that there are more also of the fruits of the Spirit Isa 44. 4. and 61. 3. Phil. 1. 9 10 11. 2. Secondly The benefits of this new Covenant may be thus sum'd-up 1. Here 's Justification and pardon of sin which though it be left to the last place yet it 's the bottom-promise and therefore it comes in with a For v. 34. as the foundation of all and from whence flows the main and marrow of the Covenant viz. I will be their God and they shall be my people v. 33. Now people must needs be agreed before they be married Amos 3. 3. So God must forgive us before he received us Hos 14. 2. The Covenant of of Works saith Thou must forbear sin and do none The Covenant of Grace saith I will forgive sin and mark none Ps 130. 4 3. 2. Here 's Sanctification viz. as Sanctification is taken in it's latitude as 1 Cor. 6. 11. so as to comprehend in it the whole work of Grace and change that there is in the new creature so we may refer to it that which is here mentioned v. 33 34. to wit renovation and illumination 1. Inward and spiritual renovation 2 Cor. 5. 17. I will put my Law into their inward parts In the Old-Testament the Law was written in stone and they brake it though they had all the reason in the World to keep it being newly brought out of Egypt and God being such a Lord to them as that he was also an Husband Isa 54. 5. Herein the Law was in no fault Rom. 7. 12. Nor were they without fault for their breaking of it arose from the rebellion of their hearts for which God paid them home and shook them off Heb. 8. 9. But notwithstanding that they through their wilful and froward Covenant-breaking became altogether inexcusable yet a further thing also is to be considered to wit that that more legal Covenant required all things strictly but gave not from it self as legal and considered as separated from this new Covenant strength to do any thing That Ministry was but a Ministry of the letter wherein they might read
natural and moral way Joh. 3. 10. and in the Church we find it in a better way Ezra 10. 9 10 11 12. This is an encouraging Fear Ninive says Who can tell Jon. 3. 9. the Church Who knoweth Joel 2. 14. And sure if Gods It may be v. 7. come to something then will our May-bees also If we give him his expectation he will give us ours Jon. 3. 10. Jer. 38. 2. with Jer. 21. 9. Thus saith the Lord He that goeth forth or falleth to the Chaldeans he shall live Q. How could the People deliver themselves and so the King and City into the hands of their and his greatest enemy and yet keep the fidelity they owed to their King A. 1. It was Gods will and counsel and command Jer. 27. 12. Jer. 38. 20. that they and their King also should yield themselves up to the King of Babylon and the bond of our Obedience to God in an extraordinary case takes away any other ordinary bond of Obedience crossing that as the command to Abraham to kill his Son took away the standing bond both of the fifth and sixth Commandment at that time and as to him 2. It 's answered that out of such an extraordinary case as long as there is any ordinary way to save King City Country Subjects are bound to adventure their lives to the utmost for their defence and preservation But as things stood here two things were to be confidered viz. 1. That there was no hope of keeping the City in a way of reason the enemy being so much too strong for them all help failing them and they being utterly disabled to sustain the Siege there being no more bread in the City v. 9. It 's usual to deliver up strong Forts that cannot be kept but with greater loss to the supream Governour upon the best conditions they can get 2. The Case here makes all clear for whereas when Jerusalem was besieged by Senacherib 2 King 19. 32 33 34. the Lord said he would take away and did take away that proud enemy by one of the Heavenly Host so that he returned by the way he came and did not could not come into the City Here the case was clean contrary for God made known by his own Word that it was absolutely certain and resolved on in Heaven that the Army of the Chaldeans should take the City and burn it with fire if they stood out with him Albeit therefore it were not yet actually done yet it was all one as if it had been done because it was certainly and suddenly to be done Now although Subjects are to stand for their King and Country to the utmost drop of their blood as long as there is any hope yet if there be none but Gods pleasure is revealed for their being under another King by giving him the possession of all they may and should yield to Gods will in it to whom it belongeth to dispose of the Kingdoms of the World as he pleaseth Jer. 27. 6 7 11 12. And in such a case all Oaths and Obligations to the former King cease and the present powers that have got all into their hands are to be submitted to as long as it pleaseth God so to order it though it be for the space of seventy years for why should we be the Authors of our death and misery by our obstinacy Jer. 27. 12 13. Q. If falling to the Chaldeans were according to the will of God why doth Jeremiah himself so passionately disclaim that charge Jer. 38. 13 14. A. It 's one thing to go forth by way of dedition and a voluntary yielding to an enemy that cannot be resisted another thing to abide in the City and act there for the enemy in a way of sedition and treachery This last is that which Jeremy disclaims he acted not for the Chaldeans in what he said but for his own People who had no better way to save themselves than to lay aside their weapons and animosity and tender their submission more to God than to Nebuchadnezzar Q. But what shall be said to the Fugitives that fell to the Chaldeans Jer. 38. 19. 39. 9. are they to be commended A. It 's one thing to fly out of Fear as those Run-aways did another to yield out of Faith and Obedience to God which was the thing Jeremy perswaded and intended it should be done by the generality not an inconsiderable company yet they that fell to the Chaldeans by flight fared the better for it with the enemy it 's like though they were captivated also Jer. 39. 9. but had they faln to him by Faith they should have found favour with the enemy and with God also as Jer. 39. 18. Jer. 38. 27. Then came all the Princes to Jeremiah and asked him and he told them according to all these words that the King commanded so they left speaking with him for the matter was not perceived Qu. Did Jeremy do well in following the Kings command and giving a sliding answer to the Princes or is he to be blamed for it A. 1. This may be taken into consideration and serve somewhat for the better weighing of this Question that albeit Jeremy in his Discourse with the King and advice to him speak according to the Word of God v. 21. and no doubt by the Spirit of God yet we do not find that he had any special Command from God to go and deliver these words unto him though he had formerly shewed and said from God the same things for substance v. 21. Jer. 27. 12. It 's one thing for a Prophet to deliver Gods mind when a question is propounded to him in way of Counsel v. 15. another to deliver it by special Command and as a Messenger sent from God to say such words This may be cleared by Pauls manner of speaking when the Corinthians wrote to him to be resolved sometimes he saith Not I but the Lord 1 Cor. 7. 10. sometimes I not the Lord v. 12. 25. I have no commandment of the Lord. Yet he spake what was very agreeable to the Word of God and as one that had the Spirit of God v. 40. but he had not such an express Command for one thing whereof he speaks as for another Now if it were thus here which I leave to the Learned and judicious to judg of then Jeremy might be less resolute because less armed with a special Commission from God and therefore as he got from the King Security for his life before he gave him counsel v. 15. so here he takes the counsel the King gave him as the likeliest way to secure it with the Princes when in that which God gave him a direct charge to speak he did not use to cast any such perils but shewed himself most couragious in the confidence of Gods sending him to speak all that he spake in their ears Jer. 26. 15. 2. For the thing it self he spake that which was true for we find before Chap. 37.
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