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 ...

Scripture-Questions out of Isaiah.

Isa. 9. 6, 7.

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

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

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

2. Because in and through Christ all good is given out from God unto us, 1 Cor. 3. 21, 22, 23. Rom. 8. 32.

In particular], That this may appear so to be, Christ is here set forth, in his Person and Office; and that as both of them make for his Peoples good.

1. In his Person]; For Behold here, It is said,

1. A Child is born], There's Christs Humanity; for He was Marie's Child, Mat. 2. 20. that is, of her substance, though conceived by the power of the Holy Ghost; He was also fed and bred up with Butter and Honey, as other Chil∣dren 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 Divi∣nity, 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 ordi∣narily ascribed to the Person that proper∣ly 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, whe∣ther 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 Fa∣ther 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 un∣doe 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 Instru∣ments, 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 confir∣mation, a fuller description of Christs Person and Government.

1. Of his Person], which well follow∣eth upon the mention of his Government, because it shews how excellently and a∣bundantly he is qualified for the ma∣naging of it. But it is also of general use; For, As God set his Name [Al∣mighty] 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 refe∣rence 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 Understand∣ing, Luke 2. 47. and in his Preaching, Luke 4. 22. John 2. 46. Nor only in his mi∣raculous 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. espe∣cially, 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 Pri∣vy 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 salva∣tion,

but for their direction also, conso∣lation and confirmation in all their con∣cernments; 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, e∣qual 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 Belie∣vers (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 e∣nemies 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 over∣throw 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 Me∣diator) He in special, is the procurer thereof, and the person in whom it re∣sides, John 17. 2. 1 John 5. 11, 12. 1 Joh. 5. 20. 2. He may be thus called in re∣spect of the care and kindness he hath for his people who are (oft) like shiftless Chil∣dren, Job. 29. 16. He ever looks to his

little Children; He hath an everlasting Kingdom, and as Kings are Fathers of their Country, so is he of his Church; but They only for a time, He for ever: But, besides both these (which are ordi∣narily mentioned) Christ is more pro∣perly 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 E∣verlasting Father) provided an everlast∣ing 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 Pro∣phet) 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 understand∣ing, Psal. 68. 18. Gal. 5. 22. Phil. 2. 7. When he left the world, Peace was his Le∣gacy, John 14. 27. and now he is in Hea∣ven,

he is doing that which he went for, that is, preparing Mansions for his Dis∣ciples 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 un∣speakably 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 ad∣mits 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 prince∣ly Power for our best advantage, He is Wonderful, in his Works, Exod. 15. 11. Counseller, in his Word; the Mighty God, for the bearing of our sins on the Cross, and disburthening us of them; as also, for the bearing down of all our Enemies, and freeing us from them, John 16. 11.

and so He is the Prince of Peace; com∣manding 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 Je∣sus, Phil. 4. 7.

Ver. 7. Hitherto of our Saviours Per∣son. In this Verse followeth the Descrip∣tion of his Government, which is the perpetual stay of the Church of God in this diversly and (oft) very sadly go∣verned 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 Go∣vernment is described by the extent, peace, relation, administration, and per∣petuity of it.

1. By the extent and amplitude of it]; for it is a thriving and still-encreasing thing; Christs Kingdom is still coming and coming on, which was especially by the coming in of the Gentiles, Psal. 2. 8. Isa. 49. 18, to v. 24. But still, and even unto the end of the world, wheresoever the Gospel is preached, some are added, Acts 2. 47. & 11. 24. See Mat. 13. 31,

32, 33. All other Kingdoms and Monar∣chies have their decreases, but Christ's is still on the growing hand; yea, He gains by what he loses, the Blood of Mar∣tyrs being the Seed of the Church.

2. By the peace of it ]; 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 King∣dom of Christ, there is a Personal and So∣cial peace.

1. A Personal peace], and that divers ways; For so there is a peace, 1. Of Ju∣stification, 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 bestows upon all those that are His by the Spirit of grace (Job. 7. 39.) and by which he rules in their hearts and souls; for the Kingdom of God is within us, Luke 17. 21. This peace of Sanctification hath two branches; for it ariseth,

1. From the mortification of our Lusts, which when they prevail there is fight∣ing, 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 sub∣duing 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 ex∣ercise 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 relati∣on, union and interest in Jesus Christ; as Men are much quieted if they have a friend nearly related and dearly affected to them, and that is able in every condi∣tion to give them help, that hath enough

in him for their use. Thus it is with us in regard of Christ; yea, much better than thus, inasmuch as his love and power is infinitely greater, and the union be∣tween us and him nearer (though spiri∣tual) 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 con∣solation by that Spirit which is the Com∣forter, 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 where∣by their spirits are made peaceable to∣wards 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 convicti∣ons 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 dis∣miss'd with a comfortable measure of peace. Unto all which we may add, that Christ (to whom all power is commit∣ted) 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 King∣dom.

3. Christs Rule and Dominion is de∣scribed, by the relation it hath unto Da∣vid]. Here therefore is (as it were) the Heraldry of the Holy Ghost, descri∣bing 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 a; for the main Pro∣mises of the Covenant of Grace are made and belong to the people of God in all Ages b, which people of God we Gen∣tiles now are c, over whom Christ the Son of David is as their King and Shep∣herd, 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, reign∣ing 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 spiri∣tually, 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 de∣scribed by the manner of the administra∣tion 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 ad∣minister it (as Mediator) as now it is; and ever after, the Kingdom will conti∣nue 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 ho∣nour 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 Pro∣mises 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 cove∣nant, 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. re∣vealing 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 drown∣ed and destroyed all; for Noah built an Altar , offered Burnt-offerings, from

which the Lord smelt a sweet savour, and so resolv'd never to destroy all again, as he had once done; This was not because the Lord in the blood of Beasts, but because the sacrificing of them was a type of the Sacrifice of Christ, who gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour, Ephes. 5. 2.

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

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

3. Christ, and his Redemption is set forth in their Deliverance out of Egypt, where He that appeared to Moses under this Name, I am that I am, Exod. 3. 14. appeareth to be Christ by the same title (in effect and as further unfolded) given to Christ; yea, taken to Him by Him∣self, Revel. 1. 4. So in Exod. 23. 20, 21, 23. He is described as their Deliverer out of Egypt: yea, therefore they were deli∣vered,

because He (in a sort) was deli∣vered 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 de∣livered 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 issu∣eth. Hence Deliverance out of Babylon so much excelleth Deliverance out of Egypt, because of the nearer connexion of it with Christ; yea, because his Com∣ing and Kingdom is wrapt up in it.

Thus of the first Reason.

2. Because the great Deliverances in

the Old Testament, were types and fore-runners of our full Redemption by Jesus Christ; as they issued from it, so they were like John Baptist to it, that is, sent before, to give the Jews (a people much taught by the eye) such notice of it as was suitable to their time and state. This we may see in their Deliverance out of Egypt, which being set before the Ten Commandments of the Moral and Eter∣nal Law of God, as a motive to the ob∣servation 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 Ene∣mies, was signified by it, and is presented in it; as the Paschal Lamb instituted up∣on that Deliverance, evidently sheweth, Exod. 12. 46. John 19. 36.

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

3. Because the comfort of the Church and People of God, is compleated only in Jesus Christ: For 1. He only can free us from all Enemies, Luke 1. 74. and namely, from spiritual Enemies which are the greatest, and which do endanger us e∣verlastingly, 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 Ene∣my, 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 Peo∣ple be in never so much outward afflicti∣on, 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 glo∣ry in tribulations, Rom. 5. 3. Phil. 4. 7. yea, if there be a dimness in spiritual comforts they may pass from them to e∣ternal; unto which the Redemption of Christ extends, and wherein it is ac∣complished,

2 Cor. 4. 17, 18. 1 Thes. 4. 18.

4. Because none can partake in spiri∣tual Deliverance, nor in outward Delive∣rance (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 trou∣bling of the Water, (without any dif∣ference, 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 Deli∣verance 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 mer∣cy,

though they partake in common kindness and Creature-mercy, Psal. 145. 9. or Church-mercy (it is not in mem∣ber a mercy); for where should they have any such mercy that have not Christ Jesus, and that are expresly excluded out of his Prayers? John 17. 9. Wicked Men have a great deal to answer, for their comforts and Gods loving-kindness, (such as it is) which (if they repent not) ends in a greater treasure of wrath, Rom. 2. 4, 5. whereas the Deliverances of Gods Children present Heaven to them, because they proceed from that love which reacheth to Heaven, and en∣deth (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 e∣ternally, Mat. 1. 21. Rom. 8. 1, 2. John 17. 15. 2 Tim. 4. 18.

Yea, This is the comfort of the Peo∣ple of God in all successive troubles to the end of the world, that God will still sample his former and ancient Delive∣rances, and work time after time, for their

enlargement, Isa. 11. 11. Isa. 51. 9, 10. & 65. 13, 14, 19. Micha. 7. 15. the end whereof, (and the evidence whereof) is this, to serve him without fear, in holi∣ness 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 tur∣ned his face to the wall, And said, Re∣member now, O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.

Qu. WHat course are we to take for Death-bed comforts?

Answ. 1. We must not pin our Faith upon any Party; nor order our ways by any mens way which they have chosen to themselves, though they appear never so godly. Hezekiah buildeth upon that here, not that which is proper to a party and such a company of Gods people, but he buildeth on (not in way of merit, but to shew his meetness for mercy) that which all the people of God in common consent in; that is, a sincere walking

with God according to his will. It will not be enough to say at the last day, or in the last of our days, such and such men were of this mind; and therefore I (seeing them godly) was of their mind; but the comfort will be, I still strove to be of the mind of God revealed in his Word, and of the mind of other good People as far as they were of his, and no further; We must remember, it is a du∣ty 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 follow∣ing 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 go∣ing before us, but not in their unap∣proved opinions and ways. Follow them

in the light, but not in the dark. As if a Person be Orthodox, and right in his judgment, and live an heterodox and ungodly life, a man may hear what he saith, and do well to be of his judgment, but must not do as he doth, Mat. 23. 3. nor live as he lives; So on the contrary, every one is to be godly like those that are godly: There, the Rule is, Do thou likewise, Luke 10. 37. but if such godly persons err in their judgment or practice, then the Rule is, Think thou, Do thou o∣therwise, 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 Scrip∣ture. They who have a little skill in Mo∣ney, yet having received a piece of Gold, can try what it is by the weight.

2. Take Davids course, that is, still be praying to God for knowledg, and to set him in the right way. It requires skill to use the weights of a good eye to see the wonders of the words, and that's had by Prayer, Psal. 119. 18, 34. 36.

3. Take Cornelius his course who did both fast and pray, and in that way came to know by Peter that Jesus the Son of Mary was the true Messiah; But here, still Remember, when any thing is doubtful, not to resolve first, and pray to God after (as they, Jer. 42. 20.) such make as if they meant to make God of their minds; but go to God first, and re∣solve 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 Mini∣sters 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 in∣tent, 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 usual∣ly with the loss of an ounce of Love and Ccharity.

2. In things wherein Learned and

godly Ministers differ, stand still, and ingage not therein before it be clearly determined out of the Word of God. And, if it still remain undetermined, then think it a matter of less moment, which thou mayst let alone without thy souls hurt; but if thou be over-busie with things uncertain, it will distract thee, and take thee off from more profitable im∣ployment 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 walk∣ing 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, accor∣ding to that which the Law of God re∣quireth of us: For Man is not now in∣nocent, as he was when first made, and so able to keep the whole Law perfectly, but he is faln from that state, and become so weak and unable to keep the Law, as that the Law also is weak, Rom. 8. 3. and unable to comfort him; but instead

thereof pronounceth a curse against him, Gal. 3. 10. so that he that will not be comforted before his carriage be such, as that his Conscience (looking upon the Law) cannot except against it; that person (I say) can never have comfort, and that's the ordinary case of them who complain of trouble of Conscience: for that they say, is, such and such sins are committed; all services are weakly per∣formed, 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 com∣plaints 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 re∣spect to be had to it; for we are to look upon good works prescribed by the Law as the helps of our comfort, and great helps also, because they do evidence our

faith and fear of God, Gen. 22. 12. and without them we cannot look to be sa∣ved, 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 spiritu∣al estate by our miscarriage particular acti∣ons, 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 judg∣eth, 1 Kings 8. 39. Jer. 17. 10.) but what we do generally and constantly, Acts 13. 22. He hath a good heart and is one of Gods heart, who fulfils all Gods wills, that is, generally; though herein and therein he be overtaken sadly, 1 King. 15. 3, 5. 2 Chron. 16. 9. with

2 Chron. 15. 17. 2. Much less must we refuse to take comfort because of our fai∣lings, 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 there∣fore every miscarriage be lamented, and it be our grief, and we look upon it as our shame to come short of our duty, then God and we are of one mind, (for no man is grieved for what he loveth and hath a mind to) then we love what God loveth, and hate what God hateth; albeit some∣times 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 pres∣sing toward the marks, which is a good∣mans mark, Phil. 3. 14.

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

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

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

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

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

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

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

1. Which they that belong to God, know they have, Gen. 42. 18. and can boldly profess it, 1 King. 18. 12. and

that in the presence of God himself, Neh. 1. 11. Psal. 119. 38. as being well able to make proof of it both to God and men, Gen. 22. 12. 1 King. 18. 13. Neh. 5. 15.

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

3. By worshipping God in spirit, and when all's done, rejoycing in Christ on∣ly as thy confidence: Circumcision is the 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 evi∣dence 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 in∣cludeth 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 ac∣companieth that great Covenant-mercy, the forgiveness of sin, Psal. 32. 1, 2. And

how came he to walk so well but by his faith, Gal. 5. 6. whereby he did in con∣templation of Gods All-sufficiency, per∣form his part of the Covenant, which is, to walk uprightly, Gen. 17. 1.

3. He clears all himself, v. 17. by im∣puting 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 bring∣ing forth judgment, and that unto truth or victory? for so it is said, v. 1. He shall bring forth judgment to the Gen∣tiles. 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 carri∣age of things here below hath seemed to swerve from, take its leave of, and go a∣way from righteousness, God will so

bring things about, that it shall apparent∣ly, and in the sight of all return to it a∣gain; 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 judg∣ment, 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 signifi∣eth both a right state and frame of things, and the right rule and means by which they are so framed; as Judgment and Go∣vernment 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 natu∣rally 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 un∣derstandeth, Rom. 3. 11. Jer. 10. 14. Here∣upon Christ sends his Law, his Gospel (which go under the name of right judg∣ments, right ways, Neh. 4. 3. Psal. 45. 6, 7. Act. 13. 10.) to open their eyes, Act. 26. 18. & 17. 23, 29. Saul, though bred

up at the feet of Gamaleel, was foolish and mad, till Christ by Gospel-revelati∣on 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) di∣vers 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 world∣ly, and to abstain from all fleshly lusts, Tit. 2. 11, 12. 1 Pet. 2. 11. And the Grace of the Gospel enableth us so to do. Thus men are freed from the corruption that is in the world through lust, 2 Pet. 1. 4. So that in those in whom the Gospel pre∣vaileth, the best things are their desire, the holy God is their fear, sin is their sorrow, Christ is their joy, Heaven is their hope, Tit. 2. 13.

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 Go∣spel, and the learning of Christ, set men right in all manner of conversation, 1 Pet. 1. 15. Tit. 2. 12. Ephes. 5. 8, 9, 10, 15.

4. In regard of their Consolations. Before men be acquainted with Christ, food and fruitful seasons make them glad, Act. 14. 17. Now Christ sets men right this way by bringing them to walk in the comforts of the holy Ghost, Act. 9. 31. & 13. 48, 52. Briefly, Christ did set the Gentiles in order both in respect of their Religion, Gal. 4. 8. 1 Thes. 1. 9. and their Conversation, 1 Cor. 6. 11. As for those in the Church he brings forth judg∣ment 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, there∣fore 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 a∣mong men is a true judgment when it is administred according to the true mean∣ing of the Law.) For, Christ was all for truth, Joh. 18. 37. As he was a Mini∣ster of the Circumcision for the truth of God, in his preaching, so as he is the King of the World, and his Church, he

is the administrator of judgment accor∣ding to the truth revealed in the Word, and so he brings forth judgment to righte∣ousness, 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 judg∣ment:

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 encounters? Act. 19. 20. Col. 1. 6. 2. In the Elect, 1 Cor. 14. 24, 25. Act. 2. 37.

2. By the operation and regeneration of the Spirit in the hearts of Gods Children. As for others, judgment is brought forth to them, but as for them, it is brought forth within them, for the Kingdom of God is within them, Luk. 17. 21. Yet in them there is a combate, the part unre∣generate riseth up, and is loth the Spi∣rit 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, Rom. 8. 2. 1 Joh. 5. 4. & 4. 4.

But here it must necessarily be added,

that this word judgment containeth also the execution of judgment, and Christs judiciary proceeding for his Church, and against his and their enemies, Psal. 110. 5, 6, 7. For he rides in his Majesty prospe∣rously (conquering and to conquer) be∣cause of truth, whereby his enemies fall under him, Psal. 45. 4, 5. He executing upon those that are obstinate, the judg∣ment 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 convin∣ceth 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 Per∣son, 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 trod∣den 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

righteousness as the noon-day. Then shall there be a full revelation of the righteous judgment of God in Jesus Christ, Rom. 2. 5. Act. 17. 31.

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

Q. Why doth the Lord by his Prophet Isaiah (and otherwhere) speak so much a∣gainst 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 Sennache∣rib King of Assyria, and of his besieging Jerusalem, of his insolency, and of his ruin; to wit, because in this the great question, the grand case is handled, that is, Whether God (who was then the God of the Jews) be the only true God? Unto this Sennacherib opposed his Idol-god, or gods, as if greater than Jerusalem's God, as also his second god, (or rather his first upon which he did most really relie) that in the strength of his Army, and of the arm of flesh, for of that he bragged most, Isa. 36. 8, 9. & 37. 11, 12. Hereupon the great God pleadeth for himself, the

conelusion and result whereof is (as to such enemies as Sennacherib was), Be still and know that I am God, Psal. 46. 10. Isa. 37. 20, 29. And as to Idols, There is no God else besides me, Isa. 45. 21. Jer. 10. 11, 12, 14.

This is a matter of so great impor∣tance, 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 se∣cond 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 be∣tween his Idol, and the true God, by beating him on his own dunghil, and killing Sennacherib under his nose; yet afterward the Babylonians prevailed so far as to conquer and captivate the whole people of God, destroy Jerusalem that was the City of God, and burn the Tem∣ple that was the House of God, which

the World observing, (Babylon especially, Jer. 50. 11.) and withal being still ready to ascribe such successes to their Idols, as Judg. 16. 24. Isa. 46. 1. they might therefore imagin that their Heathen gods were of so great power that the God of Israel (on whom they professed they rest∣ed for their safety) was not able to stand before them: Hence the Lord declareth that what Heathens did, and the great vi∣ctories they obtained was not by the power of their Idol-gods, but by his pow∣er, 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, propoun∣deth so many unanswerable arguments a∣gainst all Idols, describeth so fully the folly and madness of Idolaters, and pro∣phesieth

of so many executions upon the enemies of his Church, and upon the I∣dols 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, not∣withstanding 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 Scrip∣tures 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 Amaziah bowed himself to the gods that could not deliver their own People, (2 Chron. 25. 14, 15.) how much more will men be apt to do so when those gods seem to carry all before them, and the People of God to be delivered into their hands to do what they will with them? No marvel therefore if God speak so much in so great weakness, and to pre∣vent so great wickedness. Even as our Saviour, in the 14, 15, 16, Chapters of St. John, spake abundantly and admi∣rably

before hand to stay the hearts and prevent the offence of his Disciples in re∣gard of those heavy things that were to befall him suddenly, and them shortly, in and from an evil World. For so provi∣dent is God our Saviour for his Chur∣ches 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 weighti∣est of Soul-depressing sufferings. Even as sometimes he sent a man before, that is, Joseph; and a woman before, to wit, Esther, when a sore Famine was to come upon them, and a sorer destruction was to be plotted by Haman against them; so still he sends Ministers before, (as here Isaiah long before their last Captivity) that (on the one side) such great troubles might be (and so still may be) expected, because of the certainty of them, Jer. 28. 2, 14. and his People might not be delu∣ded by vain presumptions; and (on the other side) by a pre-discovery of the com∣forts in them, and the happy issue of them, might not fall into unworthy, and heart-sinking dejections and despairs, Joh. 16. 1, 4.

Isa. 45. 23.

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

Q. WHence is it that the bowing of eve∣ry 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 co∣ming-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 Anani∣as, Sapphira, Simon Magus, and false Brethren, yield a formal but a feigned Subjection, as Psal. 13. 44.

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

3. By an over-ruling Power; so all

Men, Creatures, and Devils, are and shall be put under his feet, Mat. 28. 18. Revel. 1. 18. Isa. 60. 12.

The particular here expressed of bow∣ing 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 Sa∣viours Resurrection and Ascension, and shall be most universally and fully ac∣complished 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 Expli∣cation of this we have, Phil. 2. 9, 10, 11. where by bowing at the Name of Jesus, (it is not said at the naming 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 dig∣nity and eminency, and to be subject to the authority of that person; as Name is taken otherwhere, Act. 4. 12. Eph. 1. 21. †

Bowing the knee therefore may signifie in general that office which is due from every Creature as subjected to an exal∣ted (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, be∣cause it must be to the glory of God, Phil. 2. 11. So that the body must not be bow∣ed to an Idol, when Protestants come in∣to Popish Countries on pretence the heart is kept for God : But on the contrary, our bodies must be given to God, and to Christ who is God; which the Scrip∣ture 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 Gospel∣times will be worshipped in Spirit, Joh. 4. 23, 24. why then will not that suffice?

A. True, in Spirit; that is, 1. With∣out the carnal and worldly Ceremonies of the Law, Heb. 9. 1, 10. 2. Without Hy∣pocrisie, 1 Chron. 28. 9. Psal. 32. 2. 3. In Spirit, that is, not only outwardly but especially in wardly, Rom. 1. 9. Phil. 3. 3. But it is not in Spirit without the body,

for our whole selves are to be offered to God, Rom. 12. 1. the body by name; and we must yield our members servants to righteousness, Rom. 6. 12, 13, 19. where by members may be meant the natural faculties of the soul, exercising their ope∣rations by the members of the body, Jam. 4. 1.

Ʋse. Let us therefore bow to God and to our Lord Jesus Christ, to some pur∣pose, 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 Je∣sus, 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, a∣gainst 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 e∣minent way when they would rather yield their bodies to the fire, than wor∣ship a breaden God.

3. And cleaving to his Sacrifice for Life and Salvation, as he is a Priest, with the renouncing of our own righteousness, in point of Justification, and bowing

and submitting humbly to the Righteous∣ness 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 veri∣fied in those things that have no bodily knees at all, Phil. 2. 10.

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

Isa. 45. 23. latter part.

Ʋnto me—every tongue shall swear.

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

A. For Explication of the words: By every tongue, is meant, the World in com∣mon that comes in to Jesus Christ, Gen∣tiles 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 ho∣nour, 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 Fa∣ther feared and served, Gen. 31. 53.

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

3. This is the way of Gods People, hlding forth in it all Obedience, Jer. 12.

16, 17. And when the People of God are described, Swearing by him is their cha∣racter, 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 know∣eth 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 ap∣peals are made, Act. 25. 11, 21. Gen. 31. 53. Gen. 14. 22, 23. & 18. 25.

3. And of his Justice in determining; for an Oath refers to God for the doing

of right between parties that may do one another wrong, Gen. 31. 53. 1 King. 8. 31, 32.

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

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

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

1. Because this Text speaks of New-Testament-times, as appears by the re∣citing 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 ho∣lily

performed) a good and great confes∣sion 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 Obli∣gation, as referring to a Moral Com∣mandment, 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 re∣strained 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, it is the manner of Scripture when a

question is propounded, to omit that which is granted, and insist on that which is controverted. Now this Swear not at all, is limited, and the universality taken off, by the requiring of the use of an Oath in other Scriptures; and lawful Swearing also is here omitted, and un∣lawful (which our Saviour was to re∣prove) is spoken to; so that swear not at all, is no more but this, not at all cor∣ruptly, perversly, and namely, accor∣ding to the corrupt Doctrine and Pra∣ctice of the Scribes and Pharisees, especi∣ally 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 , but only shews that he that so swears is bound by it when the Oath

is once taken. A man must Swear by a greater than himself, Heb. 6. 16. but the creatures are less: now it's true that some Learned Divines admit a kind of relative Swearing by the creatures (namely such whereon there is an apparent impression and appearance of God himself, as Tem∣ple, 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 Wor∣ship, and Swearing being to be by the 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 a∣bout creature-Swearing was, that they made some of those Oaths binding, and o∣thers 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 care∣ful performance of them, Math. 23. 16, 17, 18, 19, 20, 21. or (as some express it) they held it was not such an Oath as

would make a man perjured, if the Name of God were not directly used in it, but the name of a creature: well therefore might our Saviour say, Swear not at all, viz. so abusively.

2. The other Corruption was in their common Swearing, unnecessarily, Idlely without a due call and cause. Unto this that of our Saviour is applied, Matt. 5. 37. where (for the preventing of Rash Swear∣ing) he saith, let your word or communicati∣on, 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 pro∣phanely.

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, be∣ing in the reverent taking thereof a So∣lemn * act of Religion and a setting forth

of God in his glorious and incommunica∣ble 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 Satis∣faction 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 Re∣ligion, which is more a binder by the bond of an Oath, 2 Chron. 15. 14, 15. Ruth. 1. 17. Nehem. 10. 29. 1 King. 22. 14.

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

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

Isa. 53. 1.

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

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

A. In the first place it must be conside∣red 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 Pro∣phet (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.

2. But this arm is hid and revealed to few, John. 1. 11, 14. It's like the River Siloah that runs softly, and is not so much observed, Psal. 46. 45. Isa. 8. 6. or like the host compassing Dothan, not discerned till God, opened mens eyes, 2 King. 6. 7.

Qu. How comes it to he thus hid?

A. By the Lowness of Christ's Person and Condition.

1. By the unsightliness of Christ to a worldly Eye, as to his person, Isa. 52. 14. Which is applicable also to his Kingdom and concernments; for as his Person, Isa. 42. 2. so his Kingdom, is not of this World; Neither he, nor it, come with observation, Luk. 17. 20, 21. or any out∣ward pomp. Which appears in the de∣scription 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 sup∣port) as a Tender Plant. Look to God, and there was before him, Power enough; But look to men and the outward appea∣rance, and he grew up as a little weak plant and Rod, Isa. 11. 1. and as a Root out of a dry ground, that doth not thrive by the moisture of the ground; no more doth the Messiah and his Kingdom rise up

and flourish in an ordinary way, but by a dew frow the Lord, Mica. 5. 7. Which as it waiteth not for, so it is not exposed to, the eye of the ordinary sons of men; He came into the world when the Family of David was very low. So that this Pro∣phet, 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 compa∣rison) 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. Nega∣tively: He hath no form nor comliness; which is not to be understood of Christ's Fea∣ture and Complexion (which was no doubt, as other mens that are not defor∣med, he being not any way stained with

Sin, and, being it's like, of a more exact temper of body) but the uncomeliness is to be applied to his condition, and to his form and face also when spit on, buf∣fetted, Isa. 50. 6. He (and so his King∣dom) 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 King∣dom 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 Admini∣stration of his Office, lie under that which was, to a carnal eye, horrible; For (vers. 3.) He was despised, despight∣ed,

and rejected of men, Joh. 9. 28. yea, of his own Citizens, Luk. 19. 14. and at last, a Barabbas was preferred before him; he was, a man of Sorrows, made up of them (as it were) and made (more than all o∣ther 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 him∣self of no Reputation, Phil. 2. 7. Accor∣dingly, his Ministers and chief Officers, as they were, at first poor Fishermen, so still they are Earthen Vessels, 2 Cor. 4. 7. (so called, not onely with respect to mans Common, but to their own personal con∣dition, which is commonly more contemp∣tible than that of other men,) yea, and the Subjects of Christ's Kingdom are such al∣so, men of no, or of low, note and name, 2 Cor. 3. 26, 27. No wonder therefore if the men of the world be loth to join themselves to so mean a Christ and a Church and Company of men of so

small account, Joh. 7. 48, 49.

Hitherto of the Reason of the Com∣plaint. See Psal. 28.

Now 2 of the Remedy; for the Pro∣phet 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 wit∣ness that there was no fault in him, Mat. 27. 24. Luk. 23. 4. 14. 22. Joh. 19. 38. If any ask therefore how it came to pass that Christ had such coarse and curs'd usage: the answer and sure truth is, He hath born our grief and carried our Sorrows, v. 4. What he endured we procured, we did eat the sower grapes and his teeth were set on edge: the sorrow was his, but the sin ours; yet this is granted, that

We (Jews) did esteem him Stricken, Smit∣ten 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 Sa∣crificed 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 inno∣cent 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 pati∣ently, 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 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 descen∣ding,

rolling away the Stone from the door of the Sepulchre, and attending him in his coming out of prison, and from Judg∣ment; 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 Suf∣ferings and low estate are fo far from ma∣king 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 exal∣ted him (in these and his following Emi∣nencies) because he was cut out (as a tree cut down of the land of the living, Joh. 19. 33. Mat. 27. 63. and from the inhabitants

of the world, Isa. 38. 11. not for any fault of his, Psal. 59. 3. 15. Joh. 25. but for the trans∣gressions of God's people, and v. 9. for this rea∣son also, that is, because we were wicked, and had procured to our selves that wa∣ges 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 or∣der in and at his deaths (for his death con∣tained many deaths in it) that he should be honourably and remarkably buried in a new Sepulchre purposely provided by Jo∣seph of Arimathaea a rich man, Mat. 27. 57. that by that act of Providence (as we may say) he might be distinguished, and in some sort, exempted from the number of common Malefactors, as there was great reason why he should, because (to resume that mentioned in the latter end of v. 8.) He had done no violence, nor was any deceit found in his mouth, 1 Pet. 2. 22. yet v. 10. it pleased the (gracious) Lord (upon our account) to bruise him and put him to grief; but for glorious ends in respect both of him and us.

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

Ʋse 1. A numerous posterity; when thou shalt make his Soul, that is, himself (wherein his Soul had a great part, Mat. 26. 38. and travelled much, v. 11.) an of∣fering 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 con∣served 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 Hea∣ven, 1 Cor. 3. 5, 6, 7. & 14. 24, 25. Gal. 2. 8. Col. 1. 29. and in the hand of the Mini∣ster here on earth, 2 Cor. 4. 7. Act. 19. 20. Ephes. 4. 11, 12, 13. Mark. 16. 20. Heb. 2. 4. Of this Prosperity there is set down,

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

fruit thereof in all the world Col. 1. 6.) that he shall be satisfied, and receive full content in it.

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

by works (Tit. 3. 5.) but by words, Act. 11. 14. and are justified, not by any thing we can do, but by what he hath done and suffered for us, laid hold on by Faith, Joh. 17. 20. as it is made known to us in the doctrin of the Gospel, 2 Pet. 1. 2, 3

Now besides this posterity, perpetuity and prosperity, there is accrewing unto Christ from his low estate, the highest Glory, v. 12. Therefore, that is, because he hath poured out his Soul unto Death, he was numbered with transgressors, Mark. 15. 28. bare the Sin of many, Mat. 26. 28. and made intercession for the transgressors, Luk. 23. 34. In a word, because he hath fully undergon and done all that was to be don and suffered by him according to the will of God, and that with much patience and a gracious intercession, for those that took away his life; Therefore will I divide him a portion with the great, that is, I will highly exalt him, Phil. 2. 9, 10, 11, 12. Psal. 89. 27. John 3. 35. make him higher than the Kings of the earth, yea give all into his hands, John. 3. 35. and he (being perfectly Victorious over all enemies) shall, as Conquerors use to do, divide the spoil with the strong; as great and strong and the most Victorious Warriors use to do: if they divide, he shall

divide also with and above the best of them; see Ephes. 2. 21. Col. 2. 15. Now all this is for our benefit also. If Joseph have all in his hand, Jacob shall not want a portion; when he divides the spoil, we shall fare the better, for he re∣ceives 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 sacra∣fice and blood he could never have done, Heb. 7. 25. & 8. 9. 24, 25.

The Review of all this will shew ful∣ly how little a reason there is to be offend∣ed at the Cross of Christ, at any meanness, shame or sorow that befel him: And that, upon the Consideration of these particu∣lars; For

1. All of it was necessary in regard of the will and love of God. It pleased the Lord thus to bruise him, v. 10. and it was also Voluntary in regard of the love of

Christ, John 3. 16. Luk. 22. 15. John. 10. 15. 17, 18. and his will to do his Fathers will, Heb. 10. 7.

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

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

4. This way of God was as effectual as necessary for mans restoring and re∣demption, 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 de∣livered to a decent and distinguishing and choice burial, Mat. 27. 58. But af∣terwards, in and by his resurrection he was much more glorious, there being

thereby an admirable increase, Ps. 110. 3. of his seed, and after it an everlasting a∣biding 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 out∣grown it all by his resurrection, He tri∣umphantly ascended into Heaven, and there sitteth on the right hand of God, dividing his spoils, giving gifts to men, even to the rebellious also, communica∣ting 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 Be∣lievers. Now considering thus the cause of the low estate of the Messiah, and the honour and benefit that follows there∣upon 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 up∣on pretence that God's way to save them is not good enough, they cannot possi∣bly escape everlasting damnation, Heb. 2. 3. John. 3. 28. 36.

Isa. 63. 17.

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

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

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

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

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

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

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

A. What they say, they pray; that is, they speak it not peremptorily but sub∣missively, 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 be∣longs 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 occasi∣ons of it, by his power.

2. Privatively; when he might with∣stand 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 temptati∣on, 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 Provi∣dential hardning and causing to err, God putting men into such a condition (and

that justly) as these here into a seventy-years Captivity, whereby their hearts are mightily deaded and apt to deviate:

As 1. By the removal of Gods Ordi∣nances and spiritual help, Psal. 74. 9.

2. By being cast among Idolaters, pro∣fane 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 inheri∣tance 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; be∣cause

of the great temptation there was in it. See Deut. 28. 64.

But besides that erring and hardning may be said to be of God in these re∣spects which are common to wicked men, there are some respects wherein this com∣plaining and humble casting of these things (in a sort) upon God, is proper to the Children of God, who are imbol∣dened to do it.

1. In regard of Gods Covenant, in re∣ference whereto it may be said that they err, not only when God could hinder it, but when he hath bound himself to hin∣der 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 Chil∣dren, Ezek. 36. 26. Jer. 32. 40. Here∣upon faithful and holy men press God with these grievances, so as no wicked men can who have no right to the Cove∣nant,

and to whom, if they should plead as they do here, God might say, I with∣hold 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 Co∣venant 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 ordina∣ry 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 be∣gun 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 chil∣dren, an inchoation is an obligation, Isa. 59. 21. Ezek. 39. 29. They may say, Work (O our God) as thou wast wont in us and for us, Isa. 26. 12. Withal since they had a promise of return out of the

Captivity (wherein while they were shut up, their hearts were much shut up as the earth in an hard frost when a thaw opens it), therefore they might say and pray, Return, O Lord, and graciously alter our sad and heartless condition, so will we not go back, and err from thy ways: O quicken us and we will call upon thy Name, Psal. 80. 14, 18. Our hearts shall not be hardened from thy fear; some life in our conditi∣on 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 re∣turn, a lothness to live without him.

Notes

• Mat. 28. 18.
• Joh. 5. 22.
• Mat. 6. 10.
• Luke 2. 14.
• Psal. 66. 18.
• Gal. 5. 22. Fruit of Spirit, peace.
• 3 John 10. 6. 1 Sam. 11. 9.
• 2 Sam. 23. ••.
• a

  Luke 2. 32.
• b

  Ezek. 37. 26. Acts 2. 39. Luk. 2. 10.
• c

  Rom. 9. 25.
• Joh. 18. 36.
• Rom. 14. 17.
• See Heb. 9. 10.
• all refor∣med.
• Heb. 1. 8, 9.
• 1 Cor. 15. 24.
• 2 Cor. 1. 20. Isa. 49. 8.
• Gen. 8. 20, 21.
• a

  1 Cor. 3. 23.
• Acts 10. 31.
• Act. 13. 22
• Heb. 6. 1.
• 1 King. 15. 5
• Cor. 6. 11
• ••m. 1. 9.
• ••. 52. 15.
• 1 Thes. 4. 3, 4, 5. Isa. 11. 6.
• 1 Cor. 12. 31.
• Isa. 8. 12, 13.
• 2 Cor. 7. 10.
• Phil. 3. 3.
• Isa. 43. 10. My Servant is my Wit∣ness.
• Psal. 110. 2, 3.
• See Psal. 119. 33.
• Psal. 37. 6.
• Isa. 37. 37, 38.
• Isa. 46. 7, 8.
• Ezek. 20. 32.
• Psal. 105. 16, 17. Esth. 4. 14
• Gal. 2. 4.
• Nomen, non est vox Jesus quae appellatio erat in na∣tivitate, sed sublimitas quae erat post resur∣rectionem.
• †

  So in all languages, Jaceb sine nomine truncus. In the Kings Name denotes his Authority and Political Name, not perso∣nal appellation, which only declares who it is that is inve∣sted with the Regal Power.
• Nicode∣mitae inter Deum & Diabolum partiuntur, ut animam alteri as∣signent, corpus al∣teri, dum Missis in∣tersunt.
• Calv. tract. Theolog. pag. 728.
• Psa. 2. 11:
• vid. Riv. in 3. in praecept. Decal.
• Ames. Cas. de Ju∣ramento. Non formas approbat faciendas, sed factas ob igare docet.
• Vid. Rive∣tum hanc quaestionem ••udite dis∣cutientem, 〈◊〉〈◊〉 ••ertinm proeceptaem ••ecal.
• Gen. 24. 3.
• * Ps. 98. 13.
• Heb out •••• the shut∣ting up after 36.