Scriptures Opened and Cases of Conscience Resolved, Isaiah – Jeremiah

Scriptures Opened and Cases of Conscience Resolved · Isaiah – Jeremiah

p. 165Scripture-Queſtions out of Iſaiah.

Iſa. 9. 6, 7.

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

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

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

p. 1662. 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 p. 167thing, is that holy Perſon, ſaid to be born of Mary, becauſe (as Man) he was ſo, but (as God) he was given not born; And when God gave him forth unto us, it is under this Name, The Son of God, Pſal. 2. 7. Heb. 1. 5.

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

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

2. Chriſt is here ſet forth In his Office]. The government of all **Mat. 28. 18.Matt 28:18, eſpecially of the Church is upon his ſhoulder; He hath the Keys to lock and unlock, do and undoe Joh. 5. 22.John 5:22as he pleaſeth, Iſa. 22. 22. Rev. 1. 18. p. 168& 3. 7. He hath no ſuch yoke or ſtaff as is an inſtrument of oppreſſion (as Iſa. 9. 4.) but a Key and Enſign of Rule and Domination; and under this great work and weight of Government he puts his own ſhoulder; Albeit he uſe Inſtruments, Prov. 8. 15, 16. yet he is no nonreſident, He ſees, overſees, and perfectly orders all himſelf.

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

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

p. 169He is therefore ſaid to be,

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

2. Counſeller], Iſa. 11. 2. Not only becauſe he is acquainted with his Fathers Counſels, John 1. 18. & 5. 20. as Privy Counſellers are with State-matters, and becauſe in him are hid all the treaſures of wiſdom and knowledg, Col. 2. 3. So that He can ſay, Counſel is mine, and ſound Wiſdom, I am Ʋnderſtanding, Prov. 8. 14. but eſpecially becauſe he reveals (as the great Prophet of the Church) the whole Counſel of God, Luke 7. 30. Acts 20. 27. Mat. 11. 25, 26, 27. Not only as far as is neceſſary for their ſalvation, p. 170but 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 p. 171(chiefly) who is that Mighty one that God hath laid help upon, that he might be the mighty King and Helper of his Church, for the overthrow of all the enemies thereof, Pſal. 89. 19, 23. yea, the ſtrength of Jehovah is not only with him, Pſal. 110. 1, &c. but in Him, Exod. 23. 21. and that Name is on him, Jer. 23. 6. that he might throw down all ſpiritual Enemies, Sin, Satan, Death and Hell, 1 Cor. 15. 57. Col. 2. 15. Heb. 2. 14. He is not only a Counſeller, but mighty to execute all his Counſels, and to overthrow all the Counſels of the Adverſaries of his People, Iſa. 8. 10.

4. The Everlaſting Father], ſo he may be ſaid to be two ways, 1. Becauſe he is (together with the Father and the holy Ghoſt) the Author (which this word [Father] ſignifies, Gen. 4. 21. Job 38. 28.) and the giver of eternal Life, John 10. 28. and all laſting and everlaſting good things, 2 Theſ. 2. 16. yea, (as Mediator) He in ſpecial, is the procurer thereof, and the perſon in whom it reſides, John 17. 2. 1 John 5. 11, 12. 1 Joh. 5. 20. 2. He may be thus called in reſpect of the care and kindneſs he hath for his people who are (oft) like ſhiftleſs Children, Job. 29. 16. He ever looks to his p. 172little Children; He hath an everlaſting Kingdom, and as Kings are Fathers of their Country, ſo is he of his Church; but They only for a time, He for ever: But, beſides both theſe (which are ordinarily mentioned) Chriſt is more properly a Father, becauſe he hath a Seed and abundance of Children (Heb. 2. 13. Pſal. 110. 3. Acts 2. 41.) purchaſed by his Death, Iſa. 53. 10. begotten by his Reſurrection, 1 Pet. 1. 3. Epheſ. 2. 6. for whom he hath purchaſed, and (as an Everlaſting Father) provided an everlaſting Inheritance, Epheſ. 1. 14. 1 Pet. 1. 3, 4. And in the mean time he takes ſuch a Fatherly care of them here, as that no Man ſhall hurt them, Acts 18. 10.

5. The Prince of Peace]. He (as a Prieſt) procureth our peace, Epheſ. 2. 16, 17. (the chaſtiſement of our peace being laid upon him, Iſa. 53. 5.) He (as a Prophet) preacheth peace, Epheſ. 2. 17. Iſa. 57. 19. Job 3. 4, 29. He (as a Prince) worketh peace for his People, by taking a courſe with all their Adverſaries, Mica. 5. 5. and beſtoweth peace on them, even that peace which paſſeth all underſtanding, Pſal. 68. 18. Gal. 5. 22. Phil. 2. 7. When he left the world, Peace was his Legacy, John 14. 27. and now he is in Heaven, p. 173he is doing that which he went for, that is, preparing Manſions for his Diſciples wherein there ſhall never be any moleſtations, John 14. 1, 2, 3. Iſa. 57. 2.

How great a comfort is there in all this for all His? To us a Child is born; That's ſet firſt, and that brings all other comforts near to us; He hath married himſelf to our nature, and ſo He is our Goel and next Kinſman; Hereby we are extreamly near to God, and God is unſpeakably near to us: Hence, To us a Son is given; for He is not only a Child and Son of Man, but the Son of God. This admits us to the bleſſed enjoyment of all his following attributions, The Government is upon his ſhoulders; He that is our Child and our God is the Prince of the Kings of the Earth, Revel. 1. 5. having all power given him in Heaven, and in Earth, and in Hell, for our uſe, Mat. 18. 28. Revel. 1. 18. For the managing of which princely Power for our beſt advantage, He is Wonderful, in his Works, Exod. 15. 11. Counſeller, in his Word; the Mighty God, for the bearing of our ſins on the Croſs, and disburthening us of them; as alſo, for the bearing down of all our Enemies, and freeing us from them, John 16. 11. p. 174and ſo He is the Prince of Peace; commanding peace for us, Pſal. 44. 4. and working peace in us, ſo that our hearts and minds are kept ſafe and quiet as in the ſtrongeſt Garriſon through Chriſt Jeſus, Phil. 4. 7.

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

1. By the extent and amplitude of it]; for it is a thriving and ſtill-encreaſing thing; Chriſts Kingdom is ſtill coming **Mat. 6. 10.Matt 6:10and coming on, which was eſpecially by the coming in of the Gentiles, Pſal. 2. 8. Iſa. 49. 18, to v. 24. But ſtill, and even unto the end of the world, whereſoever the Goſpel is preached, ſome are added, Acts 2. 47. & 11. 24. See Mat. 13. 31, p. 17532, 33. All other Kingdoms and Monarchies have their decreaſes, but Chriſt's is ſtill on the growing hand; yea, He gains by what he loſes, the Blood of Martyrs being the Seed of the Church.

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

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

p. 1761. From the mortification of our Luſts, which when they prevail there is fighting, 2 Sam. 24. 10. but when they are prevailed over, much tranquillity of mind as we ſee in David, who was freed from grief of heart, and greatly rejoiced in God when by Abigail he got the better of his irregular paſſion, 1 Sam. 25. 31, 32, &c. Thus Chriſt rules when the peace of God rules in our hearts, for the ſubduing of all thoſe unruly paſſions that are the make-bates between Man and Man, Col. 3. 15.

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

3. There is a Perſonal peace of relation, union and intereſt in Jeſus Chriſt; as Men are much quieted if they have a friend nearly related **3 John 10. 6. 1 Sam. 11. 9.1 Sam 11:9and dearly affected to them, and that is able in every condition to give them help, that hath enough p. 177in him for their uſe. Thus it is with us in regard of Chriſt; yea, much better than thus, inaſmuch as his love and power is infinitely greater, and the union between us and him nearer (though ſpiritual) than that of our kinred according to the fleſh; therefore Chriſt (that his troubled Servants may have peace) calls them to himſelf, John 16. 33. Phil. 4. 4, 12, 13.

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

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

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

Thus of the perſonal Peace.

2. There is, by a reigning Chriſt, a ſocial-Peace, or a ſociety-Peace; And that, 1. By our own Regeneration, whereby p. 178our 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.

p. 179Hitherto of the Peace of Chriſts Kingdom.

3. Chriſts Rule and Dominion is deſcribed, by the relation it hath unto David]. Here therefore is (as it were) the Heraldry of the Holy Ghoſt, deſcribing this King as lineally deſcending from David; This was of great uſe to the Jews, becauſe all their Covenant-comforts **2 Sam. 23. ….2 Sam 23and 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 aaLuke 2. 32.Luke 2:32; for the main Promiſes of the Covenant of Grace are made and belong to the people of God in all Ages bbEzek. 37. 26. Acts 2. 39. Luk. 2. 10.Ezek 37:26Acts 2:39Luke 2:10, which people of God we Gentiles now are ccRom. 9. 25.Rom 9:25, over whom Chriſt the Son of David is as their King and Shepherd, Ezek. 36. 24. John 10. 16. Rom. 10. 12. Hoſ. 1. 10, 11. In ſum, There's no comfort for ſinners, but in a work of Redemption and Reconciliation; none can be merry ſolidly, but they that can ſing that new Song, Revel. 5. 9. There's no Redemption but by the true Meſſiah and his Sacrifice, Dan. 9. 26. John 8. 24. Acts 4. 12. This true Meſſiah muſt be of the Houſe and Lineage, and ſit upon the Throne of David, Luke 1. 32, 33. & 2. 4. By this Deſcription therefore we ſee p. 180where to fix our comfort, there being no ſitting upon the Throne of David ſince this Child was born, but by this Child and Son of God only, to whom is given Dominion and Glory, Dan. 7. 14. Mat. 20. 18. yet we muſt remember, that He ſits on the Throne of David as David did, reigning outwardly and ſubduing Enemies as he did: His Kingdom is not a worldly **Joh. 18. 36.John 18:36but a ſpiritual Kingdom **Rom. 14. 17.Rom 14:17, wherein he rules by his Word and Spirit, Pſal. 110. 2, 3. Mat. 12. 18. Luke 17. 21. only while he rules thus in his Church ſpiritually, he rebukes the wickedneſs of the world as he ſeeth good outwardly, Pſal. 110. 6, 7. Acts 12. 20. yea, and of the Church alſo, Acts 5. 5, 10, 11. & 13. 11.

4. The Government of Chriſt is deſcribed by the manner of the adminiſtration of it]. His Kingdom is a well-ordered and eſtabliſhed Kingdom as the Covenant with David was, 2 Sam. 2. 3, 5. Chriſt in perſon did ſet things right in the Temple, John 2. 15, 16. And hath ſet an order in his Church, Mat. 18. 15. John 20. 23. Epheſ. 4. 11, 12. 1 Tim. 3. 2, &c. & 5. wholly, and Tit. 1. 5, 6, 7, &c. yea, for See Heb. 9. 10.Heb 9:10outward things, 1 Cor. 11. 2, &c. 34—& 14 throughout, Col. 2. 5. It is alſo an all reformed.eſtabliſhed Kingdom, ſo that the Gates of p. 181Hell cannot prevail againſt it, Mat. 16. 18. nor any true Member of it, Luke 22. 32. John 17. 15. 1 Pet. 5. 10. with v. 8, 9. This appears becauſe all thoſe things are in it whereby the Throne is eſtabliſhed, as right Laws and righteous Executions of **Heb. 1. 8, 9.Heb 1:8Heb 1:9Judgment in regard of his Enemies, and Juſtice in regard of his Subjects.

5. It is deſcribed by the perpetuity of it]: It is for ever and ever, Dan. 7. 14. Luke 2. 33. Heb. 1. 8. As long as this world laſteth, Chriſt doth **1 Cor. 15. 24.1 Cor 15:24and 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 p. 182never ſo ill, Iſa. 59. 14, 15, 16, 17, 18-20. & 63. 5, 6. Our zeal is oft ſeen in promiſing and profeſſing; It were better ſhew it as God doth his, in performing.

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

1. Becauſe Chriſt is the foundation of faln Mans recovery **2 Cor. 1. 20. Iſa. 49. 8.2 Cor 1:20Isa 49:8, of the covenant of grace, & of all the grace & comfort of that covenant, which containeth all good in it, as the Mine of Mercy. He is therefore mentioned and deſcribed immediately after the Fall in that firſt grand Promiſe, Gen. 3. 15. revealing mans reſtoring upon this ground, that the Seed of the Woman ſhall bruiſe the head of the Serpent (that caus'd the Fall) by the Serpents bruiſing of his heel; that is (principally) by our Saviours Death, whereby he was deſtroyed that had the power of death, that is, the Devil, Heb. 2. 14.

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

As 1. To Noah, to aſſure the reſtoring of the world after the Flood had drowned and deſtroyed all; for Noah built an Altar **Gen. 8. 20, 21.Gen 8:20Gen 8:21, offered Burnt-offerings, from p. 183which the Lord ſmelt a ſweet ſavour, and ſo reſolv'd never to deſtroy all again, as he had once done; This was not becauſe the Lord in the blood of Beaſts, but becauſe the ſacrificing of them was a type of the Sacrifice of Chriſt, who gave himſelf for us an Offering and a Sacrifice to God for a ſweet ſmelling ſavour, Epheſ. 5. 2.

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

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

3. Chriſt, and his Redemption is ſet forth in their Deliverance out of Egypt, where He that appeared to Moſes under this Name, I am that I am, Exod. 3. 14. appeareth to be Chriſt by the ſame title (in effect and as further unfolded) given to Chriſt; yea, taken to Him by Himſelf, Revel. 1. 4. So in Exod. 23. 20, 21, 23. He is deſcribed as their Deliverer out of Egypt: yea, therefore they were delivered, p. 184becauſe He (in a ſort) was delivered in them, as being to come of them, Hoſ. 11. 1.

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

Thus of the firſt Reaſon.

2. Becauſe the great Deliverances in p. 185the Old Teſtament, were types and fore-runners of our full Redemption by Jeſus Chriſt; as they iſſued from it, ſo they were like John Baptiſt to it, that is, ſent before, to give the Jews (a people much taught by the eye) ſuch notice of it as was ſuitable to their time and ſtate. This we may ſee in their Deliverance out of Egypt, which being ſet before the Ten Commandments of the Moral and Eternal Law of God, as a motive to the obſervation thereof, would be of little weight with us, who were not delivered out of Egypt as they were, but that our Deliverance out of the ſpiritual Egypt, and out of the hands of all our ſpiritual Enemies, was ſignified by it, and is preſented in it; as the Paſchal Lamb inſtituted upon that Deliverance, evidently ſheweth, Exod. 12. 46. John 19. 36.

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

p. 1863. Becauſe the comfort of the Church and People of God, is compleated only in Jeſus Chriſt: For 1. He only can free us from all Enemies, Luke 1. 74. and namely, from ſpiritual Enemies which are the greateſt, and which do endanger us everlaſtingly, over all of which he hath triumphed (Col. 2. 15.) and ſo may we in him, Rom. 8. 33, 34. Nor is there any but He that can obtain eternal Redemption and Salvation for us, Heb. 9. 12. Acts 4. 12. Iſa. 45. 17, 22. 2. And in him only ſatisfaction is to be found; becauſe as he freeth us from every kind of Enemy, ſo he ſurniſheth us and ſupplieth us with every kind of comfort; for with Him we have every thing, Rom. 8. 32. 1 Cor. 3. 21, 22, 23. ſo that if his People be in never ſo much outward affliction, yea without Deliverance, yet they may overskip (as it were) that kind of comfort, and paſs from it to ſpiritual, Phil. 4. 4. 2 Cor. 1. 3, 4, 5. whereof ſo much is procured to them through our Lord Jeſus Chriſt, as that they may glory in tribulations, Rom. 5. 3. Phil. 4. 7. yea, if there be a dimneſs in ſpiritual comforts they may paſs from them to eternal; unto which the Redemption of Chriſt extends, and wherein it is accompliſhed, p. 1872 Cor. 4. 17, 18. 1 Theſ. 4. 18.

4. Becauſe none can partake in ſpiritual Deliverance, nor in outward Deliverance (in mercy) but only ſuch as are in Chriſt Jeſus: It's true, that they out of the Church may be ſaid to be delivered by Him, as the Ruler of the whole Earth, Zech. 4. 14. 2 Kings 5. 1. Amos 9. 7. Mat. 28. 18. John 5. 22. And wicked Men in the Church are (together with thoſe that are good) delivered by Him, as the King of the Church, Deut. 33. 26, 27, 28. with Jer. 23. 6. Pſal. 2. 6. ſo the Pool of Betheſda cured whoſoever it was, that ſtep'd in firſt after the troubling of the Water, (without any difference, it ſeems, between good and bad) and whatſoever Diſeaſe he had, he was delivered from it, John 5. 3, 4. for that healing Water remained as a Monument of Gods owning them as his People. But though Chriſt hath wrought ſtill (Joſh. 5. 13, 14, 15. John 5. 17.) in the Deliverance and Preſervation of the Church wherein there is corn and chaff, that is, in outward Deliverances; yet none are delivered ſpiritually, but only ſuch as are in him as their Head; Nor are any but they delivered outwardly in ſpecial mercy, p. 188though they partake in common kindneſs and Creature-mercy, Pſal. 145. 9. or Church-mercy (it is not in member aa1 Cor. 3. 23.1 Cor 3:23mercy); for where ſhould they have any ſuch mercy that have not Chriſt Jeſus, and that are expreſly excluded out of his Prayers? John 17. 9. Wicked Men have a great deal to anſwer, for their comforts and Gods loving-kindneſs, (ſuch as it is) which (if they repent not) ends in a greater treaſure of wrath, Rom. 2. 4, 5. whereas the Deliverances of Gods Children preſent Heaven to them, becauſe they proceed from that love which reacheth to Heaven, and endeth (or never endeth) there. Hence Paul argueth himſelf into Heaven upon an outward Deliverance from Nero, 2 Tim. 4. 17, 18.

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

Yea, This is the comfort of the People of God in all ſucceſſive troubles to the end of the world, that God will ſtill ſample his former and ancient Deliverances, and work time after time, for their p. 189enlargement, 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 p. 190with 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 p. 191in 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.

p. 1923. Take Cornelius **Acts 10. 31.Acts 10:31his 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 p. 193godly 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 p. 194thereof pronounceth a curſe againſt him, Gal. 3. 10. ſo that he that will not be comforted before his carriage be ſuch, as that his Conſcience (looking upon the Law) cannot except againſt it; that perſon (I ſay) can never have comfort, and that's the ordinary caſe of them who complain of trouble of Conſcience: for that they ſay, is, ſuch and ſuch ſins are committed; all ſervices are weakly performed, my Repentance is dull, heart hard, faith feeble, life unprofitable (for howſoever ſome that are far gone and have lien long in trouble of mind, deny they have any goodneſs, yet commonly, and upon examination, all their complaints pitch and ſettle upon the degrees of it). Now ſuch defects there will ever be while we are Travellers, and till we come to that place and happy home wherein the ſouls of juſt men are made perfect, Heb. 12. 23. Eccleſ. 7. 20.

Yet, Here we muſt take this caution along with us, to wit, that we are not (for all this) to lay aſide the Law, as if, in matter of comfort there were no reſpect to be had to it; for we are to look upon good works preſcribed by the Law as the helps of our comfort, and great helps alſo, becauſe they do evidence our p. 195faith and fear of God, Gen. 22. 12. and without them we cannot look to be ſaved, Jam. 1. 14.—2. 14.

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

More particularly, that we may hold our Comfort. 1. We are not to paſsſentence upon our ſelvs, and to judg of our ſpiritual eſtate by our miſcarriage particular actions, but according to our general courſe, becauſe it is not this or that (that is done upon occaſion, tentation, or in a paſſion) I ſay, it is not this or that, or divers things ſo done, that ſhews the frame of our heart (according to which God judgeth, 1 Kings 8. 39. Jer. 17. 10.) but what we do generally and conſtantly, Acts 13. 22. He hath a good heart and is one of Gods heart, who fulfils all Gods wills, that is, generally; though herein and therein he be overtaken ſadly, 1 King. 15. 3, 5. 2 Chron. 16. 9. with p. 1962 Chron. 15. 17. 2. Much leſs muſt we refuſe to take comfort becauſe of our failings, and comings ſhort in the growth and degrees of Grace, for that we ſhall ever do while we are here; and if that ſhould hinder comfort, a Paul himſelf could not take it, Phil. 3. 12. If therefore every miſcarriage be lamented, and it be our grief, and we look upon it as our ſhame to come ſhort of our duty, then Act. 13. 22Acts 13:22God and we are of one mind, (for no man is grieved for what he loveth and hath a mind to) then we love what God loveth, and hate what God hateth; albeit ſometimes what we would, we do not, but what we hate, that we do, Rom. 7. 15. then what is better in us, will more and more wear out the worſe; and ſo there will be ſtill a going on to perfection, and that preſſing toward the marks, which is a goodmans Heb. 6. 1.Heb 6:1mark, Phil. 3. 14.

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

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

p. 1971. Here Evangelical obedience, that is, the doing of all that God requireth of us with ſincerity and according to our ability, is accepted, 2 Cor. 8. 12. He that walks as David (and here Hezekiah) did, that is, in integrity of heart, and uprightneſs, according to all the Lord commandeth 1 King. 15. 51 Kgs 15:5him; ſhall be ſure to ſpeed well, though there be (as in David) divers falls and failings.

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

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

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

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

1. Which they that belong to God, know they have, Gen. 42. 18. and can boldly profeſs it, 1 King. 18. 12. and p. 298that in the preſence of God himſelf, Neh. 1. 11. Pſal. 119. 38. as being well able to make proof of it both to God and men, Gen. 22. 12. 1 King. 18. 13. Neh. 5. 15.

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

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

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

A. But conſider three things:

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

2. What he ſaith, ſuppoſeth, and includeth in it the Covenant of Grace, for how came he by this truth, but by faith purifying his heart? Act. 15. 9. It is not natural, Jer. 17. 9. Pſal. 51. 6. but accompanieth that great Covenant-mercy, the forgiveneſs of ſin, Pſal. 32. 1, 2. And p. 199how came he to walk ſo well but by his faith, Gal. 5. 6. whereby he did in contemplation of Gods All-ſufficiency, perform his part of the Covenant, which is, to walk uprightly, Gen. 17. 1.

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

Iſa. 42. 1, 3. with Mat. 12. 20.

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

A. By judgment is meant in Scripture, not only the adminiſtration of Juſtice, but a juſt adminiſtration of all things, or a ſetting of every thing right, as Pſal. 94. 15. Judgment ſhall return to righteouſneſs; that is, Whereas the ordering and carriage of things here below hath ſeemed to ſwerve from, take its leave of, and go away from righteouſneſs, God will ſo p. 200bring things about, that it ſhall apparently, and in the ſight of all return to it again; all ſhall ſee the Government of God, and the Righteouſneſs of God met together, and follow them with joy. Now to ſhew judgment, or bring forth judgment, is to lay down the Law for ſetting every thing right that is out of order. This is done by the preaching of the Word, and in ſpecial the doctrine of the Goſpel, which is the juſt and right rule of Faith and life, and ſo may be expreſſed by the name of judgment, which ſignifieth both a right ſtate and frame of things, and the right rule and means by which they are ſo framed; as Judgment and Government in a Land, includeth the Laws which are the rules of Ruling.

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

1. In reſpect of their Underſtanding, Rom. 1. 21. Epheſ. 4. 18. It's true of every natural man, There is none that underſtandeth, Rom. 3. 11. Jer. 10. 14. Hereupon Chriſt ſends his Law, his Goſpel (which go under the name of right judgments, right ways, Neh. 4. 3. Pſal. 45. 6, 7. Act. 13. 10.) to open their eyes, Act. 26. …. 52. 15.18. & 17. 23, 29. Saul, though bred p. 201up at the feet of Gamaleel, was fooliſh and mad, till Chriſt by Goſpel-revelation made him wiſer, Tit. 3. 3. Act. 26. 9, 11. Gal. 1. 16.

2. In regard of their Affections, Eph. 2. 3. In all men (before Converſion) divers luſts and pleaſures have the maſtery, Tit. 3. 3. Now as the Underſtanding is ſet right by the Doctrine of the Goſpel, ſo are the Affections by the directions and Grace of the Goſpel; for the Goſpel of Grace teacheth us to deny all worldly, and to abſtain from all fleſhly luſts, 1 Theſ. 4. 3, 4, 5. Iſa. 11. 6.1 Thess 4:31 Thess 4:41 Thess 4:5Isa 11:6Tit. 2. 11, 12. 1 Pet. 2. 11. And the Grace of the Goſpel enableth us ſo to do. Thus men are freed from the corruption that is in the world through luſt, 2 Pet. 1. 4. So that in thoſe in whom the Goſpel prevaileth, 1 Cor. 12. 31.1 Cor 12:31the beſt things are their deſire, Iſa. 8. 12, 13.Isa 8:12Isa 8:13the holy God is their fear, ſin is their ſorrow, Chriſt is their joy, Heaven is their 2 Cor. 7. 10.2 Cor 7:10hope, Tit. 2. 13.Phil. 3. 3.Phil 3:3

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

p. 2024. In regard of their Conſolations. Before men be acquainted with Chriſt, food and fruitful ſeaſons make them glad, Act. 14. 17. Now Chriſt ſets men right this way by bringing them to walk in the comforts of the holy Ghoſt, Act. 9. 31. & 13. 48, 52. Briefly, Chriſt did ſet the Gentiles in order both in reſpect of their Religion, Gal. 4. 8. 1 Theſ. 1. 9. and their Converſation, 1 Cor. 6. 11. As for thoſe in the Church he brings forth judgment whereby all they might be ſet in order, (and much more orderly we may ſay they are than thoſe out of the Church, by the convincements of the Word), but becauſe many are dealt with in a way of means only without inward grace, therefore they are like Simon Magus, they are not right, Act. 8. 21.

By bringing forth judgment to truth, may be underſtood the miniſtring of true judgment, or of judgment according to the truth of the Word, (as judgment among men is a true judgment when it is adminiſtred according to the true meaning of the Law.) For, Chriſt was all for truth, Joh. 18. 37. As he was a Miniſter of the Circumciſion for the truth of Iſa. 43. 10. My Servant is my Witneſs.Isa 43:10God, in his preaching, ſo as he is the King of the World, and his Church, he p. 203is the adminiſtrator of judgment according to the truth revealed in the Word, and ſo he brings forth judgment to righteouſneſs, Pſal. 94. 15. It is in Mathew [to victory] and that's all one, and followeth upon the other, for truth will be always victorious. Now there is a double judgment:

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

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

But here it muſt neceſſarily be added, p. 204that this word judgment containeth alſo the execution of judgment, and Chriſts judiciary proceeding for his Church, and againſt his and their enemies, Pſal. 110. 5, 6, 7. For he rides in his Majeſty proſperouſly (conquering and to conquer) becauſe of truth, whereby his enemies fall under him, Pſal. 45. 4, 5. He executing upon thoſe that are obſtinate, the judgment written, Pſal. 149. 9.

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

2. At that laſt and great day, wherein all ſhall be compleated, the Spirit convinceth the World of judgment now, and that becauſe the Prince of this world is judged, Joh. 16. 11. Chriſt hath taken order with him already in his own Perſon, and by his Death taken away his power from him, Heb. 2. 14. yet is he reſerved to a further judgment, even the judgment of the great day, 2 Pet. 2. 4. Jude v. 6. When Satan ſhall be fully trodden under the feet of the loweſt member of Jeſus Chriſt, Rom. 16. 20. Yea, and all enemies generally ſhall be put under the feet of Chriſt and them, 1 Cor. 15. 24, 25. 2 Theſ. 1. 6, 7. He will bring forth alſo their judgment to light, and their p. 205Pſal. 37. 6.Ps 37:6righteouſneſs as the noon-day. Then ſhall there be a full revelation of the righteous judgment of God in Jeſus Chriſt, Rom. 2. 5. Act. 17. 31.

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

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

A. In general, for the ſame reaſon for which ſo much is ſpoken alſo (in ſo many fore-going Chapters in this Propheſie, and ſo in other Scriptures) of Sennacherib King of Aſſyria, and of his beſieging Jeruſalem, of his inſolency, and of his ruin; to wit, becauſe in this the great queſtion, the grand caſe is handled, that is, Whether God (who was then the God of the Jews) be the only true God? Unto this Sennacherib oppoſed his Idol-god, or gods, as if greater than Jeruſalem's God, as alſo his ſecond god, (or rather his firſt upon which he did moſt really relie) that in the ſtrength of his Army, and of the arm of fleſh, for of that he bragged moſt, Iſa. 36. 8, 9. & 37. 11, 12. Hereupon the great God pleadeth for himſelf, the p. 106coneluſion and reſult whereof is (as to ſuch enemies as Sennacherib was), Be ſtill and know that I am God, Pſal. 46. 10. Iſa. 37. 20, 29. And as to Idols, There is no God elſe beſides me, Iſa. 45. 21. Jer. 10. 11, 12, 14.

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

1. Becauſe though Sennacherib were ſo worſted and deſtroyed in the Temple of his god, to ſhew the difference between his Idol, and the true God, by beating him on his own dunghil, and killing Sennacherib under his noſe; yet Iſa. 37. 37, 38.Isa 37:37Isa 37:38afterward the Babylonians prevailed ſo far as to conquer and captivate the whole people of God, deſtroy Jeruſalem that was the City of God, and burn the Temple that was the Houſe of God, which p. 207the World obſerving, (Babylon eſpecially, Jer. 50. 11.) and withal being ſtill ready to aſcribe ſuch ſucceſſes to their Idols, as Judg. 16. 24. Iſa. 46. 1. they might therefore imagin that their Heathen gods were of ſo great power that the God of Iſrael (on whom they profeſſed they reſted for their ſafety) was not able to ſtand before them: Hence the Lord declareth that what Heathens did, and the great victories they obtained was not by the power of their Idol-gods, but by his power, and for the fulfilling of what he had before hand purpoſed and determined, Iſa. 37. 26, 27. And that he at length would be revenged on them and all their graven images, Iſa. 46. 1, 2. Jer. 51. 44, 52.

2. Becauſe the Church and People of God being under ſo heavy judgments, ſo woful a captivity, and that for ſo long a time, they might thereby be tempted to queſtion the Omnipotency, the Goodneſs, the Righteouſneſs of their God, and ſo let go their Faith and their God, which was their life, Hab. 2. 4. Hereupon the Lord uſeth ſo many weighty words, propoundeth ſo many unanſwerable arguments againſt all Idols, deſcribeth ſo fully the folly and madneſs of Idolaters, and propheſieth p. 208Iſa. 46. 7, 8.Isa 46:7Isa 46:8of ſo many executions upon the enemies of his Church, and upon the Idols of thoſe enemies, that hereby the Faith of his People might be confirmed, and their hearts eſtabliſhed in an holy and firm confidence in his All-ſufficiency, notwithſtanding all the ſad and long-laſting calamities that ſhould come upon them, yea, in the midſt and height of them, which was the uſe of that excellent and animating Song which the Prophet Iſaiah left with them, chap. 26.

It is not to be ſpoken what weak and corrupt creatures we are, (as theſe Scriptures ſhew, Iſa. 40. 27. & 45. 9. & 49. 24. & Jer. 33. 24.) and how apt to idolize it with Idolaters, when they have eminent ſucceſſes, and we are under hatches. If Ezek. 20. 32.Ezek 20:32Amaziah bowed himſelf to the gods that could not deliver their own People, (2 Chron. 25. 14, 15.) how much more will men be apt to do ſo when thoſe gods ſeem to carry all before them, and the People of God to be delivered into their hands to do what they will with them? No marvel therefore if God ſpeak ſo much in ſo great weakneſs, and to prevent ſo great wickedneſs. Even as our Saviour, in the 14, 15, 16, Chapters of St. John, ſpake abundantly and admirably p. 209before hand to ſtay the hearts and prevent the offence of his Diſciples in regard of thoſe heavy things that were to befall him ſuddenly, and them ſhortly, in and from an evil World. For ſo provident is God our Saviour for his Churches peace, that he lays in Comforts and Cordials before hand, that by a continual recourſe unto them, their fainting ſpirits may be revived in the midſt and weightieſt of Soul-depreſſing ſufferings. Even as ſometimes he ſent a man before, that is, Joſeph; and a woman before, to wit, Pſal. 105. 16, 17. Eſth. 4. 14Ps 105:16Ps 105:17Esth 4:14Eſther, when a ſore Famine was to come upon them, and a ſorer deſtruction was to be plotted by Haman againſt them; ſo ſtill he ſends Miniſters before, (as here Iſaiah long before their laſt Captivity) that (on the one ſide) ſuch great troubles might be (and ſo ſtill may be) expected, becauſe of the certainty of them, Jer. 28. 2, 14. and his People might not be deluded by vain preſumptions; and (on the other ſide) by a pre-diſcovery of the comforts in them, and the happy iſſue of them, might not fall into unworthy, and heart-ſinking dejections and deſpairs, Joh. 16. 1, 4.

p. 210Iſa. 45. 23.

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

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

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

Now to God our Saviour there is a threefold Subjection:

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

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

3. By an over-ruling Power; ſo all p. 211Men, Creatures, and Devils, are and ſhall be put under his feet, Mat. 28. 18. Revel. 1. 18. Iſa. 60. 12.

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

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

The Confirmation and further Explication of this we have, Phil. 2. 9, 10, 11. where by bowing at the Name of Jeſus, (it is not ſaid at the naming **Nomen, non eſt vox Jeſus quae appellatio erat in nativitate, ſed ſublimitas quae erat poſt reſurrectionem.as if that were a duty of the Text, but at the Name), I ſay by bowing at the Name is meant the acknowledgment of the dignity and eminency, and to be ſubject to the authority of that perſon; as Name is taken otherwhere, Act. 4. 12. Eph. 1. 21. p. 212††So in all languages, Jaceb ſine nomine truncus. In the Kings Name denotes his Authority and Political Name, not perſonal appellation, which only declares who it is that is inveſted with the Regal Power.Bowing the knee therefore may ſignifie in general that office which is due from every Creature as ſubjected to an exalted (though ſometimes a depreſſed and deſpiſed) Jeſus, Act. 5. 31. with Iſa. 52. 14. & 53. 3. But withal it denotes an outward manifeſtation of Subjection, becauſe it muſt be to the glory of God, Phil. 2. 11. So that the body muſt not be bowed to an Idol, when Proteſtants come into Popiſh Countries on pretence the heart is kept for God **Nicodemitae inter Deum & Diabolum partiuntur, ut animam alteri aſſignent, corpus alteri, dum Miſſis interſunt.: But on the contrary, our bodies muſt be given to God, and to Chriſt who is God; which the Scripture urgeth, not only from the power which Chriſt hath over us, but from the price he hath paid for us, 1 Cor. 6. 20. This is in the letter ſeen in bowing the knee in Prayer, Pſal. 95. 6. Luk. 22. 41. Act. 20. 36.

Obj. God is a Spirit, and in Goſpeltimes will be worſhipped in Spirit, Joh. 4. Calv. tract. Theolog. pag. 728.23, 24. why then will not that ſuffice?

A. True, in Spirit; that is, 1. Without the carnal and worldly Ceremonies of the Law, Heb. 9. 1, 10. 2. Without Hypocriſie, 1 Chron. 28. 9. Pſal. 32. 2. 3. In Spirit, that is, not only outwardly but eſpecially in wardly, Rom. 1. 9. Phil. 3. 3. But it is not in Spirit without the body, p. 213for our whole ſelves are to be offered to God, Rom. 12. 1. the body by name; and we muſt yield our members ſervants to righteouſneſs, Rom. 6. 12, 13, 19. where by members may be meant the natural faculties of the ſoul, exerciſing their operations by the members of the body, Jam. 4. 1.

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

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

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

3. And cleaving to his Sacrifice for Life and Salvation, as he is a Prieſt, with the renouncing of our own righteouſneſs, in point of Juſtification, and bowing p. 214and ſubmitting humbly to the Righteouſneſs of God, Rom. 10. 3. Paul bows the knee very low, and ſets up Chriſt very high, when he ſays, I deſire to be found in him, not having mine own righteouſneſs, &c. Phil. 3. 9.

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

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

Iſa. 45. 23. latter part.

Ʋnto me—every tongue ſhall ſwear.

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

p. 215A. For Explication of the words: By every tongue, is meant, the World in common that comes in to Jeſus Chriſt, Gentiles as well as Jews; every tongue of all Tongues, Nations, and People, Rev. 7. 9. ſhall ſwear, that is, by me, or by my name, Deut. 10. 20. Or to me, or to the Lord of Hoſts, Iſa. 19. 18. that is, to my honour, or with reſpect to me in it. So that the ſenſe and ſum, and intent of the word is, That in the religion of an Oath there is the acknowledgment of a God, Jer. 16. 14, 15.

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

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

3. This is the way of Gods People, hlding forth in it all Obedience, Jer. 12. p. 21616, 17. And when the People of God are deſcribed, Swearing by him is their character, Pſal. 63. 11. Iſa. 19. 18. & 65, 16.

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

Q. What Religion is there in an Oath?

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

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

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

3. And of his Juſtice in determining; for an Oath refers to God for the doing p. 217of right between parties that may do one another wrong, Gen. 31. 53. 1 King. 8. 31, 32.

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

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

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

1. Becauſe this Text ſpeaks of New-Teſtament-times, as appears by the reciting of the firſt part, Phil. 2. 10. yea confeſſion to the glory of God may be ſaid to be ſet down; v. 11. as anſwering the latter part of the verſe here wherein Swearing is mentioned; Swearing to God being (when it is rightly, and holily p. 218performed) a good and great confeſſion of what maketh much for the glory of God. 2. Becauſe this denial of an Oath contradicteth not only many Texts in the Old Teſtament, but alſo a plain New Teſtament-Scripture, viz. Heb. 6. 16. 3. Becauſe that which is commanded in the Old Teſtament, not as a Ceremonial, or Judicial thing, but upon Moral grounds, and for Moral ends (as an Oath is for the acknowledgment and honour of God (as here) and for the good of our Neighbour (as Pſal. 15. 4. or for a mans own indemnity (as Exod. 22. 11.) that is ſtill to be continued, Mat. 5. 17. Chriſt came not to take away every Law, nor any Law wherein there is a Moral Obligation, as referring to a Moral Commandment, as an Oath doth to the firſt, ſecond, and third.

2. Affirmatively: and ſo it may be ſaid, that univerſal ſayings are not always to be taken univerſally, but according to the ſubject-matter, which if it be reſtrained in other parts of Scripture, that reſtraint is to be ſuppoſed though it be not expreſſed; as that general ſaying of becoming all things to all, is to be reſtrained to things indifferent, 1 Cor. 9. 22. Again, vid. Riv. in 3. in praecept. Decal.it is the manner of Scripture when a p. 219queſtion is propounded, to omit that which is granted, and inſiſt on that which is controverted. Now this Swear not at all, is limited, and the univerſality taken off, by the requiring of the uſe of an Oath in other Scriptures; and lawful Swearing alſo is here omitted, and unlawful (which our Saviour was to reprove) is ſpoken to; ſo that ſwear not at all, is no more but this, not at all corruptly, perverſly, and namely, according to the corrupt Doctrine and Practice of the Scribes and Phariſees, eſpecially in two things, Creature-ſwearing and common Swearing.

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

1. That they taught men to ſwear by the Creatures, or indulged the uſe of that kind of ſwearing; and therefore Chriſt (as alſo James) ſaith, Neither by heaven, nor by earth, Mat. 5. 34, 35. Jam. 5. 12. ſo neither by any part of a mans ſelf, as head, hand, heart, for theſe are Creatures, and not God; and therefore Chriſt ſpeaking of ſuch ſwearing, Mat. 23. 16. doth not approve thoſe forms of Swearing **Ameſ. Caſ. de Juramento. Non formas approbat faciendas, ſed factas ob igare docet., but only ſhews that he that ſo ſwears is bound by it when the Oath p. 220is once taken. A man muſt Swear by a greater than himſelf, Heb. 6. 16. but the creatures are leſs: now it's true that ſome Learned Divines admit a kind of relative Swearing by the creatures (namely ſuch whereon there is an apparent impreſſion and appearance of God himſelf, as Temple, Altar, Heavens, &c.) becauſe though theſe creatures be named, the Oath is not terminated in them but directed to God; yet an Oath being a part of Gods Worſhip, and Swearing being to be by the Vid. Rivetum hanc quaeſtionem …udite discutientem, … …ertinm proeceptaem …ecal.God of truth, Iſa. 65. 16. it's dangerous to name the creature, as it is abſolutely unlawful religiouſly to invocate a creature in relation to God. And if the Oath be directed to God (as Math. 23. 21.) what need the creature be named? Beſides the Superſtition and Profaneneſs, that uſeth to be in ſuch Oaths.

2. The ſecond fault in the Phariſees about creature-Swearing was, that they made ſome of thoſe Oaths binding, and others not-binding, according as themſelves pleaſed; yea, they made thoſe leſs binding, and made men more debtors (in regard of the higher nature of them) to a careful performance of them, Math. 23. 16, 17, 18, 19, 20, 21. or (as ſome expreſs it) they held it was not ſuch an Oath as p. 221would make a man perjured, if the Name of God were not directly uſed in it, but the name of a creature: well therefore might our Saviour ſay, Swear not at all, viz. ſo abuſively.

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

No reaſon therefore to abandon an Oath, wherein

1. So much honour is done to God: For though an Oath be for mens uſe, yet it is to God alſo and to his Glory, being in the reverent taking thereof a Solemn *Gen. 24. 3.Gen 24:3 act of Religion and a ſetting forth p. 222of God in his glorious and incommunicable Properties.

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

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

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

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

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

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

p. 223Iſa. 53. 1.

Who hath believed our report, and to whom is the Arm of the Lord revealed?

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

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

1 The Reaſon of it,

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

Wherein two things are included, viz.

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

p. 2242. 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 p. 225and flouriſh in an ordinary way, but by a dew frow the Lord, Mica. 5. 7. Which as it waiteth not for, ſo it is not expoſed to, the eye of the ordinary ſons of men; He came into the world when the Family of David was very low. So that this Prophet, ſpeaking of Chriſt's appearing doth not mention the Kingly ſtate and royal Family of David, but ſaith, he ſhall come out of the Stem of Jeſſe, Iſa. 11. 1. Act. 13. 22. Whoſe Family was (in compariſon) mean, whence it ſeems to be that when they had a mind to ſhake off the Government which God appointed ſhould reſide in his Family, they expreſs themſelves thus; neither have we inheritance in the Son of Jeſſe, 1 King. 12. 26. No marvel therefore if the world could ſee nothing that would take with them, in this (outwardly) hopeleſs Shrub, wherein the meanneſs was apparen… and palpable, but the arm of heaven hid and undiſcernible.

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

1. This is here deſcribed; 1. Negatively: He hath no form nor comlineſs; which is not to be underſtood of Chriſt's Feature and Complexion (which was no doubt, as other mens that are not deformed, he being not any way ſtained with p. 226Sin, 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, p. 227and 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 onelyonly 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 p. 228ſmall 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 p. 229We (Jews) did eſteem him Stricken, Smitten of God, and (deſervedly) afflicted (as Mat. 26. 65, 66. Joh. 10. 33. and 19. 17.) But v. 5. it was Jews miſ-judging to think God was an Enemy to him for that which was evil in him; the thing true and certain is, that he was wounded Joh. 20. 25. 27. for our tranſgreſſions: bruiſed (indeed of the Lord v. 10.) but it was for our iniquities, Chaſtiſed, Mat. 27. 26. but for our peace, and that with his ſtripes we might be healed: We were the wandring Sheep, v. 6. and He, the ſuffering and Sacrificed Lamb: We went our way, He bare our woe, and like David 2 Sam. 24. 17. loves to have all laid upon himſelf, as all was laid in the old Law, on the innocent Sacrifice, Levit. 1. 4. and 16. 21. And never was any Sheep or Lamb ſo quiet under Shearing and Slaughter as he was, who opened not his mouth, but, even to admiration, kept it ſhut, Mat. 27. 14.

2. And as he took his ſuffering patiently, v. 7. So (if we look to the Iſſue) he was taken from it gloriouſly, v. 8. He was taken from priſon, that is from all the Heb out … the ſhutting up after 36.Straits wherein his Soul was ſhut up, Mat. 26. 37, 38, and 27. 46. as alſo from the grave wherein his body was laid, Pſal. 16. 10. Act. 2. 24. an Angel deſcending, p. 230rolling away the Stone from the door of the Sepulchre, and attending him in his coming out of priſon, and from Judgment; that is, as from all thoſe preſſures that he was under by the Juſtice of God as he was our Surety, ſo from all that which he was adjudged unto by the Injuſtice of men, God making known his innocency in his reſurrection that fully juſtified him, 1 Tim. 3. 16. Being thus reſcued and riſen, his Exaltation goes on, for who ſhall declare his generation, that is, the eternal duration of his perſon? Rev. 1. 18. Iſa. 53. 13. and the encreaſe, continuance, and perpetuity of his Kingdom, Pſal. 110. 2, 3. There's a depth in theſe things of Saviour-exaltation, and ſuch a multiplication of marvelous things that we cannot attain the wonders that are in them, and if we ſhould declare and ſpeak of them, they are more than can be numbred, Pſal. 40. 5. Which Chriſts Sufferings and low eſtate are fo far from making an objection againſt, that they are the very reaſon of this his Advancement; for, thus it was, and therefore, 1 Pet. 1. 11. Phil. 2. 8, 9. God thus highly exalted him (in theſe and his following Eminencies) becauſe he was cut out (as a tree cut down of the land of the living, Joh. 19. 33. Mat. 27. 63. and from the inhabitants p. 231of the world, Iſa. 38. 11. not for any fault of his, Pſal. 59. 3. 15. Joh. 25. but for the tranſgreſſions of God's people, and v. 9. for this reaſon alſo, that is, becauſe we were wicked, and had procured to our ſelves that wages of Sin which is death. He, that is God, made his grave with the wicked; that is, God permitted and determined (Act. 4. 28.) that he ſhould die and be prepared for the Grave by his being numbred amongſt tranſgreſſours, v. 12. but withal, he took order in and at his deaths (for his death contained many deaths in it) that he ſhould be honourably and remarkably buried in a new Sepulchre purpoſely provided by Joſeph of Arimathaea a rich man, Mat. 27. 57. that by that act of Providence (as we may ſay) he might be diſtinguiſhed, and in ſome ſort, exempted from the number of common Malefactors, as there was great reaſon why he ſhould, becauſe (to reſume that mentioned in the latter end of v. 8.) He had done no violence, nor was any deceit found in his mouth, 1 Pet. 2. 22. yet v. 10. it pleaſed the (gracious) Lord (upon our account) to bruiſe him and put him to grief; but for glorious ends in reſpect both of him and us.

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

p. 232Ʋſe 1. A numerous poſterity; when thou ſhalt make his Soul, that is, himſelf (wherein his Soul had a great part, Mat. 26. 38. and travelled much, v. 11.) an offering for Sin, he ſhall ſee his ſeed, Pſal. 27. 30. Joh. 12. 32. 1 Pet. 1. 3. Act. 2. 41.

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

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

1. The meaſure, v. 11. He ſhall ſee the travel of his Soul, that is, the fruit of the travel of his Soul, and of the pains of Death he ſuſtained, (like the pains of a travelling Woman, eſpecially if they he refer'd to his Soul-ſence of the wrath of God) This fruit of what he hath born for man's Salvation, He ſhall ſee in ſo great meaſure (not only in his own glory in heaven, but in the glorious p. 233fruit thereof in all the world Col. 1. 6.) that he ſhall be ſatisfied, and receive full content in it.

2. The means by which the Kingdom of Chriſt is ſo proſperous, and that is, by the word of the Goſpel ſpread abroad in the world and received by Faith: By his knowledg, that is, by the Goſpel-Manifeſtation of Jeſus Chriſt, as the Lord our righteouſneſs, Jer. 23. 6. ſhall my righteous, (1. Joh. 2. 1. a righteous-making, 2 Cor. 5. 21. Rom. 5. 19) Servant juſtifie many, that is, all that believe, Act. 13. 39. for he ſhall bear their iniquities, and in that way (the juſt ſuffering for the unjuſt, 1 Pet. 3. 18.) they ſhall be made juſt, Rom. 3. 25, 26. for juſtice muſt be ſatisfied by a propitiatory ſacrifice before ſinners can be juſtified, 2 Cor. 5. 21 None made Righteous but by Chriſt, made ſin for them, Luk. 18. 13, 14. Joh. 33. 24. Behold then what Chriſt hath gained by his Suffering, when he ſees thereby ſo many begotten to him; So many juſtified and ſaved by him, yea by him as a Servant; for Chriſt juſtifies not only as God but as man (that is, as Mediator in which regard he is a Servant and at command, Iſa. 52. 13. John. 14. 31.) and by working perfect righteouſneſs for us in our fleſh: So that we are ſaved not p. 234by works (Tit. 3. 5.) but by words, Act. 11. 14. and are juſtified, not by any thing we can do, but by what he hath done and ſuffered for us, laid hold on by Faith, Joh. 17. 20. as it is made known to us in the doctrin of the Goſpel, 2 Pet. 1. 2, 3

Now beſides this poſterity, perpetuity and proſperity, there is accrewing unto Chriſt from his low eſtate, the higheſt Glory, v. 12. Therefore, that is, becauſe he hath poured out his Soul unto Death, he was numbered with tranſgreſsors, Mark. 15. 28. bare the Sin of many, Mat. 26. 28. and made interceſſion for the tranſgreſſors, Luk. 23. 34. In a word, becauſe he hath fully undergon and done all that was to be don and ſuffered by him according to the will of God, and that with much patience and a gracious interceſſion, for thoſe that took away his life; Therefore will I divide him a portion with the great, that is, I will highly exalt him, Phil. 2. 9, 10, 11, 12. Pſal. 89. 27. John 3. 35. make him higher than the Kings of the earth, yea give all into his hands, John. 3. 35. and he (being perfectly Victorious over all enemies) ſhall, as Conquerors uſe to do, divide the ſpoil with the ſtrong; as great and ſtrong and the moſt Victorious Warriors uſe to do: if they divide, he ſhall p. 235divide alſo with and above the beſt of them; ſee Epheſ. 2. 21. Col. 2. 15. Now all this is for our benefit alſo. If Joſeph have all in his hand, Jacob ſhall not want a portion; when he divides the ſpoil, we ſhall fare the better, for he receives to give us, Pſal. 68. 18. yea, they that tarry by the Stuff, and are willing but not able to do as others do, ſhall have a part in the Son of Davids ſpoil, 1 Sam. 30. 24. If he live after the pouring forth of his Soul unto death, we ſhall live alſo, John. 14. 19. 2 Cor. 13. 4. and becauſe he was numbred among tranſgreſſors, and no interceſſion of Pilate (or his Wife Mat. 27. 19.) could get him off, but die he muſt, therefore he ever lives to make interceſſion for us, which without a ſacrafice and blood he could never have done, Heb. 7. 25. & 8. 9. 24, 25.

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

1. All of it was neceſſary in regard of the will and love of God. It pleaſed the Lord thus to bruiſe him, v. 10. and it was alſo Voluntary in regard of the love of p. 236Chriſt, John 3. 16. Luk. 22. 15. John. 10. 15. 17, 18. and his will to do his Fathers will, Heb. 10. 7.

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

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

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

5. Albeit he lay (upon this ground) under all this ſhame and ſuffering, yet the Lord put much honour upon him in his ſufferings, as many other ways, Joh. 18. 6 Matt. 27. 17. 52, 53, 54. ſo by Pilate's commanding his body to be delivered to a decent and diſtinguiſhing and choice burial, Mat. 27. 58. But afterwards, in and by his reſurrection he was much more glorious, there being p. 237thereby an admirable increaſe, Pſ. 110. 3. of his ſeed, and after it an everlaſting abiding in life, both in his Perſon and in his members.

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

p. 238Iſa. 63. 17.

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

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

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

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

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

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

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

p. 239A. What they ſay, they pray; that is, they ſpeak it not peremptorily but ſubmiſſively, and are upon their knees (as it were) all the while they ſpeak it: It is not a ſtout and ſtomachful imputation, as if God were in fault for it, but an humble and faithful expoſtulation, becauſe it belongs to God to deliver from it, of which expoſtulation and wreſtling with God, there is ſpecial reaſon, inaſmuch as this erring and hardning may be ſaid to be of God divers ways; viz.

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

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

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

4. Occaſionally; for there is a Providential hardning and cauſing to err, God putting men into ſuch a condition (and p. 240that juſtly) as theſe here into a ſeventy-years Captivity, whereby their hearts are mightily deaded and apt to deviate:

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

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

3. By being put into a joyleſs and hopeleſs eſtate, under wicked and cruel enemies, living in all eaſe and proſperity, Zach. 1. 11. Pſal. 73. 10. Hab. 1. 13. Propitious and proſperous Providence is a quickener, 2 Chron. 17. 5, 6. Paenal, and dejecting Providence is a deader, Iſa. 64. 7. Pſal. 137. 4. Now hereby God may be ſaid (in a ſort) to cauſe to err, not that God is the author of any ſin (which it is horrible to imagin) but becauſe God is the orderer of ſuch Providences, as whereupon through mans weakneſs and corruption, ſin and wandring from the right way enſueth: Hence David ſaith, That they that drove him from the inheritance of the Lord, ſaid, Go ſerve other gods, 1 Sam. 26. 19. Not that they ſaid ſo, but expelling him from the Ordinances of God, and forcing him to fly for his life among Idolaters, amounted to that; becauſe p. 241of 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, p. 242and 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 p. 243Captivity (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.

p. 244Scripture-Queſtions out of JEREMIAH.