promise Gen. 3. 15. which runs through all the Old-Testament but better for the clearness fulness sweetness and efficacy of them under the second administration 2 Whereas the first Covenant is said to be Faulty Faulty doth not signifie that which is less right but less perfect not that which is less and inferiour as to approbation both being ordained of God but as to operation not less justifiable but less clear and comfortable notwithstanding all this the good and glorious Covenant of Grace lay at the bottom 3. As for decaying and vanishing away that shews not a different Covenant for all the vanishing is in the administration the substance is still left To conclude this prolix discourse 1. The Covenant of Works made with Adam in his Integriry was swallowed up in that Covenant of Grace Gen. 3. 15. by which it so ceased that no man can now be saved by it because of his inability to keep it Nor shall be condemned by it if by Faith he lay hold upon Christ that hath kept it only it is resumed in the Old-Testament not as contracted for the substance of it but as presented for the service of it to the Covenant of Grace 2. There are two Cases wherein the Scripture makes the greatest difference between the Old Testament-Covenant and the New 1. When they be compaâ—ed together to shew what is proper to â—i her as 2 Cor. 3. 6 7 c. 2. When the Old Covenant is adhâ—red to for Justification of life as Gal. 3. 21. But the former difference is only administratory and the latter accidental Jer. 36. 5 6. Jeremy commanded Baruch saying I am shut up I cannot go into the house of the Lord Therefore go thou and read in the roll which thou hast written frâ—m my mouth the words of the Lord in the ears of the people in the Lords house on the fasting-day It may be they will present their supplication before the Lord and return every man from his evil way c. Q. What are the Duties belonging to a fasting-day especially a publick Fast A. 1. The Word of God is to be read Neh. 9. 3. but more especially those parts of the Word are to be read those Sermons to be preached and repeated that are most suitable to the state of the people at that time as the Sermons of Jeremy were to the present state of the Jews The necessity whereof appears because when Jeremy could not preach publickly himself he caused Baruch to write out and read before the People the Sermons he had preached before even from the days of Josiah And indeed the Word of God is the principal means of effecting that which is intended in a Fast to wit Humiliation and Reformation 2 King 22. 11. Act. 2. 37. 2. Every man should then set himself to seek the Lord 2 Chron. 20. 3. Fast-days are Prayer-days so here v. 37. the Fasting being considerable only as it is an assistance and evidence of Humiliation and an appendix and improver of the duty of Prayer These Prayers to make them acceptable and effectual must have in them a double Grace 1. Humility for as it is here in the Original and in the Margent Supplications must fall that is fall low before the Lord in the humble confession of Sin Neh. 9. 2. Luk. 18. 13. this is plain in Daniels prayer Dan 9. 20. 2. Faith Jam. 1. 6. 2 Chron. 20. 10. For Prayers in Scripture are said not only to fall but to ascend Psal 141. 3. Act. 10. 4. and by falling lower from an humbled Soul they ascend higher and rebound as it were the more heaven-ward 2 Chron. 30. 27. This Faith is necessary for though humility and repentance fit us for mercy yet it is Faith that helps us to it our comfort is not bottomed on our Repentance or Faith either as it is a Grace in us but on the Mercy of God which by the hand of Faith we lay hold upon Isa 1. 16 17 18. Repentance is the forerunner and a necessary duty but our washing needs washing and our repentance pardon and pardon ariseth from mercy and mercy is had and enjoyed by our coming to God and making out unto him for it by Faith Joh. 6. 35. 3. Prayer and any profession of Repentance we make therein will not serve the turn without amendment of life every one must return from his evil way What had the Prodigals deliberation and resolution of returning to his Father been if he had not actually returned to his Fathers house yea to the Laws of his Fathers house for we must suppose which will well agree with such a Parable he came not thither only to receive a Robe and a Ring and shoos for his feet to walk with like a Gentleman nay the usage of an hired servant would have serv'd his turn but reverently and obediently to receive Commands also to walk by Indeed in the day of humiliation there is a sincere Resolution only and a serious engagement as Ezra 10. 12. but afterward there is or should be a zealous Execution and real accomplishment as Ezra 10. 14 15 16. 4. Fasting and Fear do well together for it is the Fear of God when his anger appears in his threatnings which much avails and prevails for the doing of that which God requires of us as namely for prayer 2 Chron. 20. 3. and forsaking our evil way Prov. 16. 6. But now there is a threefold Fear 1. A Fear arising from the conviction of Gods power and justice and our own guilt and accompanied with consternation this is the Fear of ordinary men living in the Church and somewhat acquainted with Gods terrors and that are not yet faln into an utter obstinacy and this seems to be spoken of here v. 16. the Princes feared looking to God and his greatness yet resolved to tell the King Looking to his greatness also and provident it seems to keep a correspondence with him yet the godly among them had a gracious fear others were affrighted with punishment but the ungodly came not thus far v. 24. 2. A Fear arising out of conviction that men have to do with God and accompanied with indignation because they cannot abide that God should cross controul menace and straiten them Somewhat of this seems to be in this King Jehoiakim who could not but know he had to do with God as well as with Jeremiah considering how much of God appeared in and with Jeremy but his inward horrour and hatred made him do as the Philistins did that feared and fought against God 1 Sam. 4. 7 8. so did Jehoiachim with his Pen-knife and fire and fury against Jeremy and Baruch This Fear is in the worst men 3. There is a Fear in the best men arising from conviction of Gods terrible Majesty Psal 76. 7. accompained with an apprehension of his goodness Hos 3. 5. and working their hearts to an holy submission and obedience Something of this or like this we find in the Ninevites in a
Gal. 3. 10. so that he that will not be comforted before his carriage be such as that his Conscience looking upon the Law cannot except against it that person I say can never have comfort and that 's the ordinary case of them who complain of trouble of Conscience for that they say is such and such sins are committed all services are weakly performed my Repentance is dull heart hard faith feeble life unprofitable for howsoever some that are far gone and have lien long in trouble of mind deny they have any goodness yet commonly and upon examination all their complaints pitch and settle upon the degrees of it Now such defects there will ever be while we are Travellers and till we come to that place and happy home wherein the souls of just men are made perfect Heb. 12. 23. Eccles 7. 20. Yet Here we must take this caution along with us to wit that we are not for all this to lay aside the Law as if in matter of comfort there were no respect to be had to it for we are to look upon good works prescribed by the Law as the helps of our comfort and great helps also because they do evidence our faith and fear of God Gen. 22. 12. and without them we cannot look to be saved Jam. 1. 14. 2. 14. But then we must remember that we are not to pass judgment our selves and pronounce a curse upon our selves from the strict sentence of the Law as if that curse should be inflicted on us only to humble us the more and make us the more to prize Jesus Christ we may set it before us as that which is deserved by us but carry'd from us by Christ that was made a curse for us Gal. 3. 13. More particularly that we may hold our Comfort 1. We are not to passsentence upon our selvs and to judg of our spiritual estate by our miscarriage particular actions but according to our general course because it is not this or that that is done upon occasion tentation or in a passion I say it is not this or that or divers things so done that shews the frame of our heart according to which God judgeth 1 Kings 8. 39. Jer. 17. 10. but what we do generally and constantly Acts 13. 22. He hath a good heart and is one of Gods heart who fulfils all Gods wills that is generally though herein and therein he be overtaken sadly 1 King 15. 3 5. 2 Chron. 16. 9. with 2 Chron. 15. 17. 2. Much less must we refuse to take comfort because of our failings and comings short in the growth and degrees of Grace for that we shall ever do while we are here and if that should hinder comfort a Paul himself could not take it Phil. 3. 12. If therefore every miscarriage be lamented and it be our grief and we look upon it as our shame to come short of our duty then 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 sometimes what we would we do not but what we hate that we do Rom. 7. 15. then what is better in us will more and more wear out the worse and so there will be still a going on to perfection and that pressing toward the marks which is a goodmans 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 Consolation lies 2 Sam. 23. 5. 2 Thes 2. 16. Now when we come for comfort to this Covenant there are three things to help us to it 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 uprightness 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 evangelical and acceptable Obedience Jer. 31. 33. Ezek. 36. 27. 3. Whereas there may be and will be still divers failings and miscarriages God hath in the same Covenant also promised that they shall be forgiven forgotten and not mentioned against them Heb. 8. 12. Jer. 50. 20. Q. But how shall I know that I am in such sort in that Covenant A. 1. By the fear of God in thy heart Jer. 32. 39 40. 1. Which they that belong to God know they have Gen. 42. 18. and can boldly profess it 1 King 18. 12. and 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 11â— 94. 3. By worshipping God in spirit and when all 's done rejoycing in Christ only 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 evidence of his faith and goodness not as the ground of his comfort It expresseth his capacity not his claim 2. What he saith supposeth and includeth in it the Covenant of Grace for how came he by this truth but by faith purifying his heart Act. 15. 9. It is not natural Jer. 17. 9. Psal 51. 6. but accompanieth that great covenant-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 contemplation of Gods All-sufficiency perform his part of the Covenant which is to walk uprightly Gen. 17. 1. 3. He clears all himself v. 17. by imputing his life and miraculous recovery not to his life and good profession v. 3. but to Gods love to his Soul by which he cast all his sins behind his back and so the Sun and he went back Isa 42. 1 3. with Mat. 12. 20. Q. VVhat 's meant by Christs bringing forth judgment and that unto truth or victory for so it is said v. 1. He shall bring forth judgment to the Gentiles v. 3. He shall bring forth judgment unto truth A. By judgment is meant in Scripture not only the administration of Justice but a just administration of all things or a setting of every thing right as Psal 94.
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.
which like the thunder-bolt spares that which is soft and rends that which is hard 2 Kings 17. 19. Now that it may appear that every Man falls thus into mischief by his own fault it is said He that hardeneth his heart For whose heart is hardened it is his own fault It 's thy hardness Rom. 2. 5. It 's of mens own making for it is said They made their hearts as an Adamant-stone Zech. 7. 12. For though God be said to harden yet he hardens not properly positively efficiently causally that 's the cause which produceth the effect out of its proper virtue Let no man say when he is hardened I am hardened of God as Jam. 1. 13. for He infuseth not hardness He makes not that heart hard that was soft before but leaves men in and to their own hearts the consequent whereof because it is hardness therefore God is said to harden Thus he may be said to harden though not efficiently yet consequentially by dereliction and with-holding that softening grace which He is not bound to give yea judicially He hardens by Tradition giving up by his just judgment hard-hearted impenitent and obstinate men to the power oâ— Satan that by him they may be hardened 2 Thes 2. 10 11 12. Thus for Wicked Men. God is said also to harden his Children Isa 63. 17. but that is only because for a time he giveth not out unto them that accustomed influence of his grace which they have formerly felt and so they be like the Earth which though there be moisture in it yet iâ— for a longer time it want the dew oâ— Heaven it grows dry and hard This is not a wilful hardening in them but â— woful hardening to them whereof therefore they complain to God yea and both humbly and faithfully plead and expostulate with him in regard of the promise of a soft heart they have from him Deut. 30. 6. Ezek. 36. 26. Notwithstanding which God sometimes leaves them dry and hard Namely for two Reasons 1. For some fore-going Sin David was so hard of heart that he apprehended not what Nathan intended till he said Thou art the Man 2 Sam. 12. 7. This came of his Adultery Murder Dissimulation 2. For a trial and discovery of Humane Infirmity when a man thinks highly of himself or the Church of him as in the Case of Hezekiah 2 Chron. 32. 31. O let us take heed of the deceitfulness of Sin Heb. 3. 13. of going a little and a little further That hardens A wise man says not I never eat Flints or Mil-stones therefore I shall never have The Stone but purgeth humours and crudities from the Stomack because they being impacted will breed the Stone so a wise Christian is wary and provident to prevent and remove every corrupt thing which by pleasing and polluting the heart for the present hath a tendency in it to the hardening of it But the Man here spoken of that is devoid of the Fear of God is careless mâ—â—dless of the misery and mischief of an hard heart and therefore walks in those ways merrily that makes his heart like the High-way yea rather than fail he will make that Mercy of God that should lead him to repentance Rom. 2. 5. an help to his hardening for he says God likes my courses well enough when he prospers Psal 50. 21. And however thinks with himself God will be merciful at last albeit God profess he will not Deut. 29. 19 20. yea though Mercy and hardness of Heart be opposed the one to the other God is said Rom. 9. 18. to have mercy on whom he will and whom he will he hardens that is taketh not away that hardness of heart which they have of themselves but giveth them up to it so that if hardening no Mercy What then Why Wrath by heap if that hardness of heart be continued in and instead of Mercy everlasting Mischief Rom. 2. 4 5 6. Scripture-Questions out of Ecclesiastes Eccles 1. 2. Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity Qu. WHat doth this whole Book hold forth to us concerning this Vanity Answ It setteth forth this that all is Vanity save only the Fear of God and keeping his Commandments In sum Out of God all things are Vanity Now there is a Vanity of Sin for Sin and by Sin First Of Sin for Sin it self is Vanity as Idolatry Oppression and an evil and unjustifiable course of life See Jer. 14. 22. Rom. 1. 21 22 23. Psal 62. 10. Prov. 13. 11. Isa 5. 18. 1. Sin is Vanity in three Respects 1. Because in its Nature it is a Nothing a Privation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect no positive thing no substance for God made Substances and all he made was good but Sin is figmentum Cordis nostri Gen. 6. 5. an imagination and device of our own Eccles 7. 29. 2. Because it deceives the Sinners expectation giving him instead of satisfaction looked for 2 Sam. 13. 15 29. bitterness either in repentance or in damnation Prov. 11. 4. Jer. 2. 19. Rom. 6. 21. 3. Because it makes the Sinner himself become vain or a Vanity If Idols be Vanity the Idolatry is so too for He is like them Psal 115. 8. And therefore Man is mortal and vanisheth away because he is sinful yea Man in his best estate since Sin came into the world is altogether Vanity Psal 39. 5. What a poor vain thing is the Prince of Devils by reason of Sin Beel-zebub the god of Flies the great Humble-Bee and all other Devils under him little Bees or Flies Secondly For Sin This Vanity is found in the Creatures that be not sinful they being appointed for Mans content profit honour but are abused by sinful men to covetousness intemperance vain-glory and so become Vanity This Vanity of the Creatures appears in Four Things 1. IN that the Curse of God is on them I went by and cursed his habitation saith Job to wit for the dwellers sake so the Earth is cursed for Mans sake yea the Air is poisoned by the Constellations of Heaven and the Stars in their courses fight against Sisera Judges 5. 20. A Curse is on the Heavens in a sort for Mans Sin 2. IN that they be in Bondage Rom. 8. 20 21. and in a groaning condition v. 22. for as it is a great trouble to loyal Subjects to be inforced to serve Rebels and Enemies to their Sovereign so it is to the Creatures to feed and cloth and cherish wicked Men yea not only serving Man a Sinner but Man in sinning Numb 22. 30. 32. Things made for natural necessities are abused to carnal excesses from this they desire to be free 3. IN that they fail Men in their ends not for which God hath appointed them but which they without God set to them They look they should secure them in the day of trouble Prov. 18. 11. but that they shall not Prov. 11. 4. and for full satisfaction from them whereas the Creatures should
looser If I consider my self in regard of God giving such and such Precepts then the matter stands thus He binds and I am bound But if I look on my self with respect to my after-vowing to observe these Precepts then the matter stands thus I am bound and I also bind and so God may say if I fail not only I condemn thee out of my own mouth having given thee a Law which thou hast broken but out of thine own mouth O thou evil and unfaithful Servant because thou didst resume that Law and lay it down to thine own self and soul and yet hast transgress'd it as 1 King 2. 42. Thou saidst that is thou closedst in it which is done more by an after-vow Hence Joshua when the people were ready and resolute to ingage saith Ye are Witnesses against your selves Josh 24. 21 22. to wit in binding themselves to what God bound them so that more weight lies upon us to keep us from lifting up our souls to vanity and to restrain us from exorbitancy by our own engagements and another Argument and Motive is added to our walking uprightly In regard of our selves therefore they are not superfluous no more than it is that a Debtor reneweth his Bond though he were bound as strongly in the old Bond as in the new for by a new Writing and Sealing there 's a new sense of his Debt and instigation to the payment of it And in regard of others Vows of Thankfulness to God set before the eyes of Men may confirm their Faith in regard of the Mercy for which we testifie our thankfulness and may also be for their imitation and to teach them to glorifie God when they receive the like favours from him Besides that it is not to be forgotten that when Infants are baptized they are not able to conceive of any Covenant and therefore had need to have it taught them and understandingly and voluntarily perhaps many years after to bind themselves in their own Persons to the performance of that Covenant unto which notwithstanding they were bound when they were baptized Obj. 4. God loves willingness and that which is done freely now Vows bind and take away freedom Answ The willingness and liberty that God likes and that we should always retain is a liberty that is opposed to constraint 1 Pet. 5. 2. Obj. But the Apostle saith not of necessity 2 Cor. 9. 7. and Vowing lays a necessity and leaves no liberty of going back Judg. 11. 35. Answ The necessity there spoken of is the same with constraint for it is opposed to what a Man purposeth in his heart that is to what a Man chuseth by his own free-will upon some consideration or other by which he is over-powered Now albeit when a Man hath vowed there is a necessity of payment as of a Debt to which a Man hath willingly ingaged himself yet there is not such a necessity as wherein there is an enforcement for it is supposed he is willing to pay that binds himself to pay nay it proves him the more willing for therefore he binds himself because he is willing to do what he is in danger not to do unless he tie himself to do it He that is unwilling to do a thing must needs be more unwilling to bind himself to do it We do good works willingly and yet we are Debtors to the Spirit Rom. 8. 22. and so bound to do them necessarily The necessity of Debt is not against liberty but of coaction When it is said in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessitate them to come in Luke 14. 23. it implies not any violent constraint but over-powering Reasons and Convictions drawing in the Will Paul saith A necessity is laid upon me 1 Cor. 9. 16. and yet saith immediately after If I do this thing willingly I have a reward ver 18. else not if against my Will but howsoever a dispensation of the Gospel is committed to me that is I lie under a necessitating dispensation There is a necessity to serve God and yet His service is perfect freedom 2 Cor. 3. 17. And there is this difference between necessity and coaction that the coaction is with grief but the necessity if the Vow be well made as Jepthah's was not and therefore required not performance but repentance I say the necessity is undergone by a good heart with joy Now As for Ministerial Vows of external exercises or assistances there 's no necessity in regard of the matter of them the thing being in it self free but in regard of the Subject there is a necessity of performance incumbent after the Vow made And yet what was indifferent before remains indifferent even to him in regard of his judgment and therefore he may not condemn others if they do what he must not do or do not what by his Vow he must do only in regard of the use he lies under his voluntary Vow and so cannot take that liberty that another man may Obj. 5. He that vows lays a snare for himself and brings upon himself a double guilt if he fail the one in that he doth not that which he conceives himself in duty bound to do the other in that he hath broken a Vow whereby he tied himself to do it Answ 1. Every Man is to be so well advised before he enter into a Vow as to see it to be a thing that will help him not hamper him and a Spur to prick and prompt him to his Duty not a Sword to wound him 2. The first of these Guilts to wit in that he doth not the Duty whereof he was convinced and therefore Vowed is not to be imputed to his Vow but to his security and carelessness in not doing his Duty which is heightened indeed because it continueth after a Vow 3. It cannot be avoided but that in such Cases there will be a double Guilt which falleth out also in the Vow of Baptism to which we are all bound But then we must know that a thing good in it self and acceptable to God as the Vow here supposed to be and also which may be of excellent use is not to be condemned or laid aside because of an evil that by accident adheres or rather is fastened by our own fault and the tentation of the Devil to it Things in themselves good are not to be laid aside because of an accidental evil for then even our eating and drinking must be let alone or at least Physick which is more like Vowing because there is an easie and frequent mis-acting therein Rather therefore when we fail in such a Case there should be a double fault a double acknowledgment a double repentance in which way a double pardon may be hoped for and it may be better hoped for because the fault is doubled by means of that Vow wherein we bound our selves out of a willingness to do the will of God 4. It is here to be considered that as there may be a Snare on the
when he saith That nothing is more adviseable than to be very sparing in Vowing because they that Vow with levity do either quickly repent of their Vow or else undergo it with such servility as is in them that do things by force and if they pay and perform their hard task it is with much trouble and tediousness whereby the business is mar'd and loseth all its grace and beauty Calv. in Deut. 23. 22. Let all Christians therefore be very observant how they Vow that they may not entangle themselves and yet not omit that considerate Vowing by which they may so advantage themselves And let them Remember that they may Vow divers things profitably wherein there is not such a difficulty and hard Discipline as in some other things there is This will appear if we review and imitate Jacob's Vow Who saith 1. Then shall the Lord be my God Vow thou so too upon the obtaining of a singular and signal Mercy to serve the Lord only to cleave unto him firmly to walk before him circumspectly and more exactly by the help of his grace 2. I 'll make him an Altar I Vow to have Prayer in my Family and to set apart some time for private Prayer 3. As Jacob Vowed the Tenth so mayst thou I will give the Lord a part of my Goods confecrate such a Sum to him lay by me in store something for him and for his poor Servants All this is something and yet no more than what may be done chearfully yea with much more chearfulness and comfort of Conscience than if it were let alone Now indeed the Vowing against a special and natural corruption is another matter If we have faln once and again into such evils we may not Vow never to be overtaken more for sin we shall while we are here and if any sin overcome us it will be our natural and constitution-sin but we may Vow not to give way to it for the natural pleasure that there is in it or out of diffidence or distrust of the power of God for getting the better of it or as lying down in despair because of such Goliah's we may also Vow carefully and watchfully to avoid the occasions that may with attending on our Calling be avoided of falling into them as Joseph would not be with her Gen. 39. 10. and yet went into the House to do his business v. 11. as also to use all good means to keep our selves from our iniquity It 's but a folly for a Man to Vow he will never be overcome by a powerful Enemy but yet to use all good means not to be overcome that he may and usually Men do resolve upon so here if such company meats drinks dalliances compliances give strength to a Master-sin and make it more Master all such things one may zealously and yet cautelously Vow against And let this be the caution Try for a time as the Nazarites Vow was temporary as for a week a month a quarter and in such a measure not the highest and hardest degrees at first Thus by disusing thou mayst by little and little and so more and more wean thy self from and give a Bill of divorce unto those things that hurt thee and hold thee and which thou hast been longer as it were married unto Thus People by keeping away one from another a week a month a year at length grow out of all acquaintance and can live one without another well enough Unto this Fifth Caution which being so manifold hath detained me thus long I add 6. That a Vow must be free that is as to these auxiliary and external engagements Christian liberty must still be preserved and the Vow must be made and continued according to the reason and occasion whereupon it is grounded To Vow abstinence from Wine and strong Drink for ever is to lay a Snare to catch a Mans self in Age or incidental Weakness may as much need it and be enliven'd by it as Youth was defiled by it yea a young Timothy may be so weak as that Paul will be so far from wishing him to make a Vow against Wine because of his youth that he admonisheth and adviseth him to the moderate use of it because of his weakness The Fouth Enquiry Quest What Rules and Helps are there for and Reasons of the strict performance of Vows being once made Answ 1. If Vows be made unlawfully and rashly they bind indeed But to what To Repentance as was said before of Jepthah's Vow not to performance we must not make Laws to our selves against Gods Laws If a Father or an Husband might make Vows of none effect Numb 30. How much more God It 's a sad thing for Christians to make such Vows as they cannot with any comfort keep or break Not keep because they be rash not break because they be Vows like Children that out of fear promise what you will Men that over-vow are like Men that over-purchase themselves whereby they grow miserably in Debt and haply are forced to sell the Land again to pay the Debt So inconsiderate Vowers are miserably troubled finding it impossible to perform and being therefore forced even to unpromise again though it be as dismal as to part with purchased Land that they may have some peace by Gods mercy pardoning their rashness upon repentance in withdrawing from their Vow who could have no peace under the obligation Men may quickly make such Vows as no honest and wise Christian will be their surety for the payment of How many shew zeal in Vowing and then grow wise after when they come to performing When on the contrary Wisdom should be put to making of our Vows and Promises and Zeal to the Performance But though in some Cases we may be prohibited and in other Cases disabled to do what we have Vowed whereupon an impediment will be put to the performance yet such is the reverence of a Vow and so scandalous the breach if it be publick among Men and so dishonourable to God to play fast and loose with him that though it be not made so advisedly as it should be yet carnal difficulties worldly discommodities private and personal dissatisfactions should not beat us off from the performance of it because they will not bear us out in it Psal 15. 4. Judg. 11. 35 36. 2. If they be lawful and holy Vows wherein we bind our selves to things pleasing to God and helpful to godliness then we may say with Jepthah I have opened my mouth unto the Lord and I cannot go back Judg. 11. 35. In this the Scripture is very express Deut. 23. 21 23. And in particular in this Text Eccles 5. 4 5 6. So Psal 76. 11. And hereof there are these Reasons 1. Because Religion being it self a Bond a Vow is the Bond of that Religion so that though the thing Vowed were a thing free before the Vow yet it becomes a matter of Religion to do what is vowed when it is vowed The matter