Christian resolution and consolation will serve for support in a greater as well as in a less affliction That which Jeremy builds upon Jer. 20. 11. is sufficient to keep him in heart in the Court as well as in the Country among the Horsmen as among the Footmen What makes men take joyfully the spoiling of their goods to wit that they have a better and a more enduring substance in heaven Heb. 10. 34. that also will make them resist to blood Heb. 12. 4. for that brings them quickly to that inheritance Less sufferings for Religion as scourging Act. 5. 41. will not be chearfully endured but upon those noble grounds the Glory of God 1 Pet. 3. 14. the name of Christ the honour 1 Pet. 4. 14. and reward of those that suffer for Christ and Christianity Mat. 5. 11 12. 2 Tim. 2. 12. And these things will make men endure any thing as the scourged Apostles Act. 5. 41. did the cruelest deaths Act. 12. 2. Joh. 16. 19. with Act. 5. 29. And as concerning any outward affliction if we do by Faith take in those cordials Heb. 12. 6 to 12. to wit that it comes from the love of our Lord ver 6. from the hand of a Father shewing we are Sons ver 7. and not Bastards ver 8. Yea from the Father of Spirits as well as of and more especially and eminently of than of our flesh who subjecteth us to his correction that we may live v. 9 and not be condemned with the world 1 Cor. 11. 32. Yea that it is for our profit here as being made thereby partakers of his holiness v. 10. And possest of the peaceable fruit of righteousness v. 11. I say if things be believed and withal that a rest remains for the people of God Heb. 4. 9. What will not be endured Not that all can endure alike not but that a stronger Faith will bear great afflictions with greater fortitude as Stephen Act. 6. 8 15. and therefore we should labour to get more and more degrees of Faith but the weakest true Faith will bear all affliction without an utter failing and falling from God as these Scriptures shew Luk. 22. 33. Rom. 14. 4. 1 Pet. 1. 5. Rev. 3. 8. Jer. 20. 14 to the end Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed c. Q. How is it pssible that so holy a man as Jeremy was should speak such strange and truculent words as these are and that as the Context hath it immediately after his praising of God and calling in others thereunto ver 13 A. First As for the latter part of the Question some Expositors do not conjoin v. 13. 14. but take what is spoken from v. 14. to the end of the Chapter as that which arose from the impulsion of a new temptation But Calvin conceives that this is brought in to amplifie the comfort he had from a gracious God by declaring how he was affected and transported with the bruitish carriage of ungracious men so that the words though in the order of the Text put after the praising of God v. 13. yet in order of time and of the story go before and shew in what a miserable case distress and even distraction he was before the Lord appeared to him for the setting of his tormented spirit in some good order and peaceable frame Briefly till God gave him satisfaction no language was bitter enough to express his dissatisfactions Secondly For the matter of his speech as here it lies before us it is as high and as highly against the Rule as can well be imagined and that both in respect of himself and of man and of God himself 1. In respect of himself he curseth the day of his Birth when it is a singular mercy of God for any man to have a being for otherwise how could he have an everlasting well-being and men of note generally have celebrated their Birth-day Mark 6. 21. with feasting and much rejoycing Yea Gods mercy to Jeremy was the greater because before he came out of that womb out of which he wisheth here he had never come God sanctified him Gal. 1. 15 16. set him apart for an eminent service and ordained him to be a Prophet not only to the people of God to whom he was a Prophet properly but to the Nations round about to whom his Prophesies reach'd by whom they were taken notice of Jer. 40. 2. and among whom they produced high and most remarkable effects Jer. 1. 5 10. 2. In respect of man that is that man which may be understood of this or that man that brought tydings to his Father a man-child is born making him very glad In such a case men might pay the Messenger but Jeremy abhors the Messenger and Message both yea the Messenger for the Message and that in so high and horrid a degree that he wishes him like the Cities of Sodom and Gomorrah the most dreadful examples of Gods Justice as being utterly overthrown without any repentance and restauration And further prayeth that he may hear the cry an hideous cry Exod. 12. 30. in the morning that is early and unawares Hos 10. 15. and the shouting of noise as of men overcome Exod. 32. 18. at noon-tide when others use to rest and recreate themselves 2 Sam. 4. 5. 3. In respect of God for in the two last verses he quarrels with him because he did not kill him out of hand and make his mothers womb his grave and because she did not carry in it a Conception of eternity that is that should never be brought forth When there was cause enough to say considering how much good Jer. 18. 20. Jeremy did and would have done O blessed the womb that bare thee and the paps that gave thee suck It may be observed in all this 1. That there is a great deal that can by no means be justified that is greatly to be condemned there being not only the most direful and injurious cursing of a man or men most innocent but also horrible blasphemy against God The Use whereof is to shew what wild and woful Creatures we be when once we have given our selves the reins Jeremy was a Prophet and a man of God but he was a man also as a Prophet he thundred out divers imprecations against Gods enemies which we may account acts of obedience to the Spirit of God in him Jer. 20. 9. but here the man is become like one of us he speaks like a very corrupt man and casts up a great deal of mire and dirt Sure he was a man subject to like passions with us and so are we to like passions with him though usually we use not such dreadful and daring expressions but we have them in our hearts they lie in our wicked natures and out they come at times when we are much wrong'd and wrung Prov. 30. 33. as far as our wit will reach for all have not ability to be so
was but dropt then they had it as the Apostles had it when Christ lived but O how much more had the Apostles of it and others also when Christ was glorified Joh. 7. 39. Act. 4. 8 31. 6. 3. This is the first part of the Answer 2. These things were given in the Old Testament but they were grounded on the New for the New Covenant is ratified in the Blood of Christ 1 Cor. 11. 25. which was shed in the fulness of time from whence were derived all those good things unto the Church of the Old Testament and therefore the Jews are said not to have them in a sort because they had them not but with reference to that which was done after Christs coming See Heb. 11. 40. with Chap. 10. 14. They without us that is without that done in the Gospel-times wherein we live could not be perfected that is justified and saved As John Baptist is said to baptize with water only not but that the Spirit accompanied his Baptism but that was from another that is from Christ that came after So in the Old Testament they had Externals only not but that they had Spirituals also but they were fetch'd from the work of Redemption in the New Testament Rev. 13. 8. which the outward things in the Old typified and set forth and were their best way to help them to that which they of themselves could not help them to to wit the Spiritual good things of the New Testament signified by what was in the Old Objections from Scripture-expressions seeming to hold forth two Covenants Obj. 1. It 's said expresly There was a Covenant made in Horeb Deut. 5. 2. when they came out of Egypt Exod. 19. 4 5. yet that Covenant is now abolished Heb. 8. 9. 13. therefore it seems it was not the Covenant of Grace for we know that is not now abolished A. 1. That Horeb-Covenant was a Covenant of Grace as appears by the Preface to the Ten Commandments I am the Lord thy God a word of Grace and by the Promise in the second Commandment of Mercy to thousands though Sinners in a strict sense This is confirmed by the course that Moses took after that Horeb-Covenant was published which was as we see Deut. 30. 1 2 3. to exhort them to Repentance and to offer them Mercy upon Repentance which the Covenant of Works doth not admit but exact perfect Obedience and to promise them regenerating Grace v. 6. which the Covenant of Works doth not effect A. 2. When it is said that the Covenant made with them when they came out of the land of Egypt is abolished the meaning is not that it is made void as to the substance of it but as to the managing and way of ordering of it in Old Testament-times 2 Obj. But we find other-where the very form of the Covenant of Works viz. This do and live Levit. 18. 5. Exod. 19. 5. Rom. 10. 5. Gal. 3. 12. Why should a Covenant of Grace be set forth in the very tenour and terms of a Covenant of Works A. 1. Indeed in that This do and live there is a repetition resuming and representing of the Covenant of Works for the Lords and his Peoples use but there is not therein intended an Obligation such as lay in the Covenant of Works for then none of them in the Old Testament could have lived and been saved because they could not perform and do perfectly what the Law requireth Gal. 3. 10. The thing therefore pointed at is the Administration of the Covenant of Grace in a legal way suitable to and carrying a similitude with the Covenant of Works but it was in order to and for the service of the Covenant of Grace It was not so much a Covenant made as made known and made use of for the better inciting of that People to a recourse to the Covenant of Grace which alone was the standing and binding Covenant at that time A. 2. Yet under not co-ordinate with but subordinate to I say under that Covenant of Grace there may be said to be another Covenant and Contract made that is a subservient Contract and that the bond of a Covenant resembling the Covenant of Works did in some sort lie on that People But how were they bound I answer two things 1. That they were bound as to their sense as we see in a Child put by the Father under Tutors and Governours Gal. 4. 1. there 's the bond of the Schoolmaster 's Covenant lying heavily upon him to wit If you learn well and do well you shall have this and that else a Ferula a rod c. and I say this Covenant lies on the Child and straitens him and to his sense at least so much to his sense there is no other yet all this while there is a Covenant of Grace and Love between the Father and the Child that is tyed so hard to it but that 's very dark and in the Childs minority hidden from his sight by the Fathers wisdom for his better education So it is here the Jews were put under Moses his Discipline and under the Law as a Schoolmaster This Law with the rod of Ceremonies in its hand was ever in the sight of the Jew by means whereof there was a bondage upon his Spirit Rom. 8. 15. to wit the Covenant of Gospel-Grace being hid from him under the vail of the Law and the Paedagogy of the Old Testament so that he could not look to the bottom the end Rom. 10. 4. and accomplishment of that Ceremonial frame which is now abolished 2 Gor. 3. 13. But I add 2. That they were not bound by that subservient and similitudinary Covenant as to their state 1 So as that they were to stand or fall live or die be saved or damned according to that Covenant but when the Law was roughest with them they might take out a prohibition and appeal to Christ unto whom the Ceremonies were to give place at his coming they being but accessories annexed to the Covenant of Grace and yet because those Jewish rites and prescripts were instruments of administring it therefore saith Calvin the name of Covenant is given to them Calv. Instit l. 2. c. 11. s 4. 3. Obj. That Covenant cannot be said to be broken that was never made and stricken but there was a Covenant differing from and set on the other side of the Gospel-Covenant that is said to be broken and that 's the Sinai Covenant made with them when they came out of Egypt Jer. 31. 34. therefore a different Covenant was made and existent in the Old Testament and namely on Mount Sinai A. It 's truee there was a Covenant made in the Old Testament in manner and with the terrour of a Covenant of Works pressing the exact observation of the Law of Moses Deut. 5. 32 33. and promising a long and happy life in Canaan if they kept it and threatning all curses if they kept it not Psal 105. 9 10 11. Jer.
sinful speaking and to speak too-little a fault aswel as to speak too-much 1 Kings 1. 6. This may be said with respect to the 11 verse Secondly for the 19 verse It is true also that in the multitude of words there wanteth not Sin It is not said In the multitude of righteous mens words whose mouth is a well-spring of life nor in many words that be spoken with good advice but in many words when no restraint is put upon the lips and when the mouth is not watched and governed by the wisdom that is in the heart then it 's true that it is like an over-flowing River that gathers dirt It is not to be denied but that many words may be spoken by some men to very good purpose as by Paul Acts 28. 23. but yet Take people as they are ordinarily yea put divers good people among them and experience will tell us that it is neither easie nor usual to speak much of much weight the tongue in many being too quick for the head and the mouth running before the mind And herein this is to be observed that albeit much may be spoken well out of occasion and when there is a business that requires it yet when words are multipli'd out of a talkative disposition and a mind to speak rather than a just cause of speaking then sin is not like to be wanting but in many things it doth and will shew it self Namely In these Particulars 1. In speaking much of other mens Persons whom if talking people dislike they quickly call their good evil If they like their evil good And howsoever they are more bold and busie with others behind their back than they would be or could defend if they were before their face 2. In speaking of other mens matters for which if they come to suffer as divers times they do there 's little comfort for them because the Rule is that none should suffer as a busie body in other mens matters 1 Pet. 4. 15. What hast thou to do with another mans business any more than with another mans Servant to judg and thrust in thy Verdict without any just cause and call 3. In speaking of things generally irregularly viz. 1. Untruly because hastily without due enquiry Any sleight Report and Tale will serve the turn to set a work the tongue of a sudden speaker We may see this fault in worse men as the misbelieving Jews Matth. 28. 15. yea and herein a want of wariness in better men as in the holy Brethren John 21. 23. 2. Unwisely unsavourily unseasonably without due consideration of circumstances and so unacceptably Prov. 10. 32. as divers will huddle up a great deal of business and mar all by not-minding how they do it such words are like a Cart that 's off its wheels or a Door that 's off its hinges when a word spoken upon his wheels Prov. 25. 11. is like Apples of gold in pictures of silver Not as Vinegar on nitre Prov. 25. 20. 3. Idlely and unprofitably a world of words that do no good in the world and cart-loads in buying and selling Matth. 12. 36. Here 's folly by heap whereas He that refraineth his lips is wise that is He that refraineth from speaking 1. What he ought not Psal 73. 15. 2. When he ought not Psal 39. 1. Amos 5. 13. 3. As he ought not Prov. 26. 4. See Jude v. 9. there was a real acâ—usation in Michael's Prayer The Lord rebuke thee but he forbore a railing accusation Now To abstain from speaking when a man cannot or list not is no vertue To abstain when a man should not abstain is a vice and may deprive others of that which is as pretious as Silver ver 20. as necessary as food ver 21. as desirable as life as before in this Verse where the lips are called a Well-spring of life But To refrain so as to be able to say This I might this I could especially this I would and have a great mind to speak but I forbear because I find it is not fit to speak it this is true Wisdom Prov. 11. 26. He that with-holdeth Corn the People shall Curse him but Blessing shall be upon the head of him that selleth Corn. Qu. IS it absolutely unlawful to lay up Corn or to keep it at any time from the Market Answ The Answer may be Affirmative and Negative 1. Affirmative In divers Cases Corn may be laid up and with-held from publick Sale As 1. In a way of prudence for the publick good so in great Cities as in London there are several Granaries for the Supply of poorer people at an easier rate if Dearth should arise unto which may be referred the taking in of Corn in a greater quantity into a City like to be besieged for in such a case Nature and Reason teacheth Men to keep what they can from the Enemy 2 Chron. 32. 4. and to get and store up all that is needful for themselves 1 Kings 20. 22. 2. Every Man is to lay up and keep what is necessary and convenient for the sustenance of himself and Family and Relations though out of his Family for not to do so is against the Humanity of Heathens and the Faith of Christians that teacheth to love and take care for those especially that are more nearly related to us 1 Tim. 5. 8. Prov. 27. 27. 1 Tim. 5. 16. Joseph had reason out of a special respect to his Father and Brethren that their lives might be preserved to keep in store the Corn of Egypt as well as for other publick uses Gen. 45. 7. 3. Even in time of Scarcity Men are not to have all that they would have but to be stinted that Provision may hold out the better if the Dearth should continue and grow to a greater height Gen. 45. 6. 2. Negative Corn should never be with-held 1. Out of infidelity and distrust of any return of plenty 2 Kings 7. 1 2 3. 1 Kings 17. 13 14. especially when there is a present and grievous want of Provision among many poor people 1 John 3. 17. To keep from others ready to starve that I may get more is murther their necessity is to be preferred before my gain and utility yea their extremity before my lesser necessity 2 Cor. 8. 2. 1 Kings 17. 9 11. See Jer. 37. 21. even in a starved City a Jeremy though a Prisoner should have Bread Prov. 3. 28. 2. Nor out of Covetousness and a greedy desire of a greater price To project to sell any thing dearer meerly because a man gapes after gain is unlawful at any time for it sets up a self-end Jer. 47. 5. Luke 12. 21. Jam. 4. 14. To be provident to discharge a Duty is good as to make honest provision for my self and Family to pay debts 2 Kings 4. 7. to help those in necessity And to trouble a mans house for want of judgment or care to order things discreetly is a sinful thing Prov. 11.
the former Precept that Solomon's meaning here is not to give way to any to be wicked in some less degrees no more than it follows that a Man may be angry as much as he will till the Sun go down because Paul saith Let not the Sun go down upon your wrath Ephes 4. 26. Or that men need not pay less Tithes so they look to weightier matters because Christ frowns upon the hypocrisie that was in the one while they omitted the other Mat. 23. 23. ye ought saith Christ to have done the greater and the less both so all wickedness whether little or much is to be avoided because it makes us liable to the Curse of God Gal. 3. 10. 2. This then may be the meaning Do not because a wicked Man prolongeth his days in his wickedness give thy self the rains to be wicked in the highest degree over and above what is in other wicked men Jer. 5. 28. so that this seems to agree with what Solomon saith afterward Because Sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Eccles 8. 11. to be brimful of wickedness But Be not wicked overmuch saith the Wise-man neither be thou in being so wicked foolish and an enemy to thy self For this sinning with an high hand however God prolong the life of other wicked men may make him cut off thee out of hand Psal 55. 23. Numb 25. 7. 8. Now If the words in these two Verses be taken in their latitude the former Precept may be extended to all those that in any thing overshoot themselves by leaning to their own wisdom yea howsoever they aim at righteousness and holiness in it so far as to go beyond that which the Wisdom of God will warrant And the latter Precept may also be applied to all those who leaning to their own foolishness enlarge themselves in wickedness under the hope of impunity But yet There is a second Interpretation of these words which seemeth more agreeable to the context which ariseth not so much from the consideration of the persons here spoken to in reference to their carriage or miscarriage under Divine Providences as to the censure of these persons in regard of God himself that ordereth out these Providences inasmuch as they run cross to the sense and corrupt reason of shallow men And then The meaning of the former Precept will be this when thou seest a just man perish in his righteousness Be not thou overmuch righteous to wit in charging God foolishly as if he did not govern the world equally Job 1. 22. He 's always righteous overmuch that makes as if God were not righteous enough Why shouldest thou destroy thy self by quarrelling his administration Job 9. 4. 34. 17. 33. 12 13. Hereupon the Second Precept will sound to this sense when thou seest a wicked man prolong his days in his wickedness Be not thou wicked overmuch as if God did let all alone and so wink at the carriage of men as that they may be as bad as they will and yet fare never the worse Psal 50. 21. Zeph. 1. 12. Mal. 2. 17. 3. 14,15 In brief it may be said that these two Sayings set forth two sins 1. The accusing of Providence because the just perish express'd by Be not righteous overmuch neither make thy self over-wise as if thou couldst devise a wiser way of ordering the world And 2. The abusing of Providence and of Gods Patience towards wicked men unto all licentiousness expressed by Be not wicked overmuch Unto both these Extreams the Psalmist upon the same workings of Providence that are here described ver 15. sheweth our proneness who on the one side are ready to condemn the generation of the righteous that is to charge God because he putteth them under such bitter Providences Psal 73. 13 14 15. And on the other side are ready to warp and nod towards the profane world because they prosper Psal 73. 10 11 12. If godly Men go so far no marvel if the ungodly come quite over too and are bold in both these Extreams Sutable hereunto is the close that followeth v. 18. Take hold suffer not to slip say to thy heart withdraw not thy hand from the counsel given on both parts in the former Verses for it is the fear of God and the reverent observation of what God saith in his Word that will help a man to come clear off from the evils and inconveniences of both the Extreams and to walk in the middle way which is to be righteous according to the Rule though there be ruin by it and not to be wicked against the Rule though Prosperity accompany it And again This Fear of God will keep a man from uttering or acting any thing against God or his Word whatsoever tentation there be thereunto by his present Providence It is the Sanctuary where the Fear of God is taught that sets all right Psal 34. 11. Psal 73. 17 c. Eccles 9. 2. All things come alike to all There is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an Oath Qu. IS it absolutely so that all things come alike to all Answ It is so in regard of those outward things as riches poverty health sickness honour dishonour whereof Solomon speaks thus to shew the vanity of Men that do so excessively desire those things which they may have whom Hell shall have yea in Gospel-times worse outward things befal the good than the bad because God will exercise and adorn their spiritual graces and comforts But howsoever the things of this life befalling good and bad men be the same in themselves yet if we judg of the works of God by the Word of God there is in regard of the Persons of good and bad men a very great difference both here and hereafter First here in regard of the Cause Concomitants and the End and Effect 1. In regard of the Cause and Root out of which outward Dispensations do arise For 1. As for good Men if they have these outward good things they have them out of Gods love Jer. 31. 2 3. 4. 20 21. and mercy as Jacob had his two bands Gen. 32. 9 10. 33. 5. And if they want them it is out of love that they want them as it is out of love that a Father will not fill his Childs purse because they would be like to be worse for them Prov. 30. 8 9. 2. As for bad Men they have great outward enjoyments 1. From Gods general Providence and Bounty Psal 145. 9 15 16. Luke 6. 35. 2. Perhaps also out of respect to the prayers of some good Men to whom they are called and Gods good-will to those dear Servants of his Gen. 19. 21. as Gen.
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 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 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 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 thereby 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 out-grown 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. 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 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 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 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