Gospel-manifestations Mat. 13. 16 17. and yet they are the worst to wit in regard of the rage of Satan and wicked men Rev. 2. 10. Rev. 12. 12. John 16. 2. 7. When Times be at the worst if thou question the Cause do not question it with indignation as if the world were ungoverned or thy mind were to put in Interrogatories against the great Governour thereof Job 3 4. 7 8. but do it for information and then if thou enquire wisely thou wilt find the cause of worse Times to be the sins of the Times Jer. 30. 14 15. Mic. 3. 5. Turn therefore thy questionings and quarellings with the Times unto an examining of this is a wise enquiry Mica 6. 9 10 c. a mourning for and a reforming of as far as thy power reacheth those evils of sin that cause the Times to be so evil Deut. 31. 29. 8. Do not so complain of bad Times as to lay aside all hopes of better Jer. 30. 7 17. Jer. 33. 23. Psal 42. 11. Still hope in God Ezra 10. 2. 9. If there never come good Times in thy time instead of froward Queries about make a good use of exercise suffering graces in learn some good Lessons from those evil and castigatory Times Mica 6. 9. into which it hath pleased God to cast thee Ephes 5. 16. Thou oughtest always so to live saith Hierom in loc as that the present days may be better to thee than the days that are past Psal 119. 71. Hereupon unto thy Question What is the cause why the former days are better than these This Answer may be return'd That thy wayâ— may be better than if the days had been better Nec vetus saeculum praesenti praeferas quia unus utriusque Conditor est Deus Viâ—tutes bonos dies viventi faciunt vitiâ— malos Hieron in loc Eccles 7. 16 17. Ver. 16 Be not righteous overmuch neither make thy self overwise Why shouldest thou destroy thy self Ver. 17 Be not overmuch wicked neither be thou foolish Why shouldest thou die before thy time Qu. VVHat 's Solomon 's drift in this double counsel Or what doth he mean by overmuch righteous and overmuch wicked Answ Sure it hath reference to his observation in the Verse going before viz. That a just Man perisheth in his righteousness and a wicked Man prolongeth his life in his wickedness according to which these Verses must be interpreted The Question therefore may be answered 1. Negatively certainly when it is said Be not righteous overmuch it is not to give a check to any strictness which the Word of God requires whether in opinion or practice for No man can be over-righteous by sticking close to the Rule of Righteousness any more than the Mason by rearing his Wall precisely according to his Rule and Plummet Nay to diminish from the Word Deut. 4. 2. to depart from the way of the Word to the right hand or the left is a destructive thing Deut. 5. 32. 6. 14 17. Psal 125. 5. 2. Positively The former being not Salomon's meaning the Question is what his purpose is in these words There is therefore a double more probable interpretation The first respecteth the subjects or the persons here spoken of with respect to their carriage and behaviour under Divine Providences The first Advice then is 1. Be not righteous overmuch that is considering that a just Man perisheth in his righteousness do thou look to thy righteousness that thou mayst not by any mistake therein expose thy self to a perishing condition If Men perish in a good righteousness by others Do not thou destroy thy self by a bad and overgrown righteousness Now This Errour and excess in Righteousness may arise two ways 1. In matter of Opinion by adding to the Word setting up and standing stifly upon that which the Word of God doth not warrant but though it may seem to be an high thing and to have much of righteousness in it yet being well search'd there 's nothing in it but a wisdom and righteousness of a mans own making Thus Saul and the People spared for Sacrifice wherein they might seem religious but they held before themselves a false light viz. that to sacrifice was better than to obey Thus also Peter by mistake and meaning to be righteous was righteous overmuch when he said Not so Lord Acts 10. 14. That which seems high righteousness may be high unrighteousness if a Man make himself his own Lawgiver Jam. 4. 11 12. Upon this it may be infer'd Why shouldst thou destroy thy self for such a danger there is if a man do not conceive and think right things but speak and act upon misconceits as we see in the Friends of Job against whom Gods Wrath was kindled so that there needed a Sacrifice that God might not deal with them according to their folly which deserved destruction and yet they thought they pleaded the cause of God and the cause of Righteousness but God saith they spake not right they were overmuch righteous in ascribing so much to humane righteousness as to think God must still make much of such in an outward way and therefore that Job could not be a righteous man because God dealt so severely with him This made God angry unto which destroying is next Deut. 9. 20. Thus he that would not smite the Prophet albeit that might seem an unrighteous and horrid thing yet because he prefer'd his own reason before the special command of God at that time was slain by a Lion 1 Kings 20. 35 36. John Baptist seems to say there was no seemliness in Christs being baptized by him and there seemed to be good reason for it but Christ lets him know that what he thought was not right but it became Him to be baptized of John upon the account of righteousness Mat. 3. 14 15. And John thereupon yielded quickly and so prevented that dreadful check which was returned over-righteous and over-resolute Peter in the like case John 13. 6 7 8. Any Man that suffers or is destroy'd for this fault though it be by the hand of God yet may be said to destroy himself because himself is the cause of it as Hos 13. 9. 2. In matter of practice and carriage so he is righteous overmuch that is rigid overmuch in his dealing with others under the pretence and name of righteousness as Saul must needs kill Jonathan under a pretence of zeal for God in regard of the improvident curse under which he had bound the People though Jonathan heard it not 1 Sam. 14. 27 28 29. And such a kind of zeal he had in slaying the Gibeonites as seeming to respect the honour of God's people with whom such were not fit to be mixt whereby he destroyed seven of his Sons a part of himself 2 Sam. 21. 2 6 9. So the Corinthians that were negligent at first did over-do at last 2 Cor. 2. 6 7 8. The Second Advice is Be not overmuch wicked Where 1. We may observe as in
would have been endangered according to our Saviour's threatning of denying those that deny him before men before his Father and the Angels Mat. 10. 33. Luke 12. 9. affrighting also from the fear of men by the fire of hell Mat. 10. 28. For Confession is necessary for Salvation Rom. 10. 9 10. And the Confession should becompleat also without giving place in the least to the prejudice of the truth of God Gal. 2. 5. 12. and therefore much less of the true God 2. As for others his being off and on would have been an horrible offence Both to the Heathen and the Jews 1. To the Heathen and those out of the Church with whom he had to do in this business for would not they have said if he had shrunk that he had puld in his horns the Lions had tamed him he durst not stand to his tackling to his Religion to his God nor trust him with his Life nor own him as a God able to deliver him In this offence the King himself would have been the highest for he found Daniel so Faithful to him and so Faithful to God whom he served continually v. 20. even then when he was to be thrown into a Lions Den for it that he declares himself to be convinced that if his God were able to deliver him he would deliver him So that the matter came to this Issue whether he believed his God was able to deliver him what an horrible stumbling-block therefore would this have been to the King and dishonour to God if he had not stood it out yea to Daniel himself as having less Faith than his heathen King whom he so much honoured save only that he preferred God before him 2. To those in the Church who must need have been taught yea compelled Gal. 2. 14. to fall from God to Atheism if a Person so eminent for Piety as Daniel was had faln before them upon all these considerations Daniel did not say and it had been an high sin in him if he should have said A lion is in the way therefore he trusted to his God â— 23 contemned the Lions and went on in full with all compleatness and â—â—nsâ—ancy in his holy way Which course of his is abundantly confirmed of God in that the same God that so confirmed him by his Grace miraculously preserved him by his Power so that the Lions tore his accusers not him And in all this he most really and most nobly fulfilled Christ's precept give unto Cesar that which is Cesars and to God that which is Gods So that he could say with a most clear and calm conscience Before him innocency was found in me And also Before thee O King I have done no hurt v. 22. Dan. 6. 10. And his windows being open in his Chamber c. Qu. Whether doth Daniels example bind a man in such a case to pray so openly when the same duty may be performed secretly and so the danger shunned A. In general Danger may be shunned lawfully yea and ought to be if the duty required of God may be performed intirely without running into that danger otherwise when duty and danger meet and the danger is necessarily infolded in the duty then duty must be preferred in obedience to Gods Command and the danger left to Gods Providence as it was by the three Children Dan. 3. 16 17 18. Moreover with respect to Daniel and to speak to this matter more fully if we compare Daniels case with others we must observe that in his case there was not only required 1. an act of Religion that is the worship of God in Prayer but also 2. an acknowledgment of Religion and of the God he prayed to Briefly Not only a worshipping of him but a witnessing for him In regard of the former and if nothing but that had been now required it might have been enough for him to have prayed to God in secret that might have quieted his Conscience as to the worshipping of God But because he was also to give a testimony to his God and to his Religion therefore a secret Worship would not satisfie the case and reach to that duty which was now incumbent upon him Hence it will follow that wheresoever there is the like case there is an Obligation to the like course at least for substance when God requires not only a prayer but a profession and calls us forth to be his witnesses we must come into the open Court for though his Worship be performed yet the secrecy of it is a sacriledg and robbeth God of his full due But otherwise a great difference there is between the case here and other more ordinary cases of confession For 1. Here was a Catholick cause It 's true that Daniels particular Person and perdition was specially aimed at yet their spight was not only against him It was the Law of his God also which they sought to wound through his sides and make the Lions devour him and his Religion both 2. This cause was to be managed before Heathens that called in question the Power of the God of Israel and so it amounted and rose up to this height whether their Gods were as good as his or his were the only true God And this became the Issue of it Dan. 6. 26. 3. Here as in the case of Mordecai there was an eminent and extraordinary at least providential Call so that both of them were singled out to be the Lords Champions to enter the lists with his Pagan-enemies And therefore the same God that did as it were provoke the Devil to a combate with Job his Champion irritating Satan with his Commendation Job 1. 8. So ordered the matter also in Mordecai and Daniel his days that those heroick Persons should even dare the enemies of the Church to do their worst Thus it was in the case of Mordecai more plainly for that caused and provoked to a dismal Decree Now its true that here in the case of Daniel the Decree was passed before he knew of it or at least was called to have any thing to do with it and yet the opening of his Windows before may be thought to provoke to it But howsoever so far Daniel stird the Coals and blew up the fire that was made as to try it out to their teeth and to do what he should and what he was accustomed let them do what they could and the Lions to help them The Cause was most glorious and the Call was most clear 4. God did arm together with his call those select Servants and Witnesses of his with extraordinary abilities and courage to carry on and hold forth to the World the Cause and Interest of God and to fight as his combatants so good and glorious though so dangerous a fight Now when God puts such a fortitude into the Spirits of his Worthies as into Luthers he did this speaks as it were from heaven to them more than to others to stand up in the cause of God like that renowned
David 1 Sam. 17. 26. 29. and Paul Act. 17. 16. By this it may appear that the cause and case here stands upon different terms than are ordinarily presented in in the course of Providence And therefore few in all Ages are so remarkably called out to Confession as Daniel was Yet is Confession and standing for God as to the substance of it and when there is just cause for it a common and a standing duty Math. 10. 32 33. But it belongeth not to the negative Precepts like that Thou shall not kill nor commit Adultery nor steal c. unto the observation whereof all are at all times bound but it is to be referred to the Affirmative Precepts such as those are to pray Visit the sick give alms which bind at all times but not to all times The meaning then is not that a man must never forbear to give in his testimony or that a man is always bound to divulge what he thinks of Religion though a Den or Death will evidently follow upon it but the time and season when God calls for it Rev. 2. 13. is to be observed Then therefore Elisha appeared for God 2 King 5. 28. and Gehazi not observing the time did the contrary v. 26. Only It belongs to the negative Preepts thus far that there must never be a perfidious dissimulation though we be not always tied to an open Confession nor always to the utmost Confession If a man flie in time of persecution though this be not so high an appearing for God and Religion as resisting to blood is yet it hath in it a real Confession in Opposition to the enemies of Religion because he leaves his Country Friends State and so suffers many ways rather than that the cause of God should suffer by his abiding under tentation and being drawn to any thing that should be a prejudice to it The question then will be double Qu. First In what case a publick and open Confession may be forborn A. 1. When it is not required of us by those that have Authority though perhaps we be pressed to it out of a malicious petulancy Prov. 26. 4. Mat. 27. 39 40 c. 2. Nor any just cause for it but it will rather do hurt than good Thus Mordecai will not have Esther to shew her kinred or her people Esth 2. 10. for thereby the Nation of the Jews being so hated of the Heathen Esth 9. 1. She and the Church of God might have fared the worse but the same Mordecai at another time told them he was a Jew Esth 3. 4. because then the cause of God was to be tried and all the world was to be given to understand that there was no need to fear to own the name of a Jew See Esth 6. 13. when the Glory of the God of the Jews lay at Stake For this reason Christ oft commanded Silence to others because it would obscure his doctrine which he would have esteemed most by a less profitatable seasonable and less solid applauding of his Miracles And partly because they did thereby so press upon him for bodily cures that it was an hindrance to his preaching Mark 1. 45. See Mat. 8. 4. and 9. 30. And for this cause also Christ was silent himself to admiration Matt. 27. 12 14. John 19. 9 10. Some things being so frivolous that they were not worthy an answer but especially because he would not hinder his suffering by his pleading and that real confession which was to be made by his death for the Glory of God in the Salvation of mankind And in other cases Confession may be needless 1. As When it is done already and it is sufficiently known what our mind is John 9. 27. and 18 19 20. 2. When it will as in Christs case it did Mark 1. 44 45. hinder the spreading of the doctrine of Religion stir up Envy and raise a greater Persecution and Opposition Act. 17. 10. 3. When he that offereth Confession is no way able to maintain the cause of Religion and so like to make it more contemptible unto which some refer that Mat. 9. 30. or will shrink in the wetting Act. 15. 38. wanting Faith and Fortitude to bear the weight of the Cross John 18. 8 9. Hence they were advised to flee rather than stay and dissemble in the Marian Persecution that found themselves too weak for the fire 4. When things are carried in a way of tumult so that there is an eminent danger to the person confessing especially if an eminent person without hope of helping the truth confessed as Act. 19. 30. Q. Secondly In what cases is confession required A. 1. When called to it by authority Mat. 10. 18. Joh. 1. 19 20. especially more solemnly put upon it and pressed to it Matt. 16. 63 64. John 18. 37. 2. When it is seriously demanded by others and may make for their edification by information and confirmation of the truth 1 Pet. 3. 15. 3. When the cause of Religion the Glory of God the Salvation and Spiritual good of others calls us to it As more particularly 1. When Christ is to be acknowledged and there are no others to do it Job 32. 11 12. Luke 19. 40. 2. As in this case of Daniel when otherwise wicked men will be imboldened to blaspheme and cry down the cause and truth of God because none dare appear for it See Act 1. 8. with Act. 4. 10. 18 19 29 33. 3. When the weak will be offended and tempted by our silence and pusillanimity to apostacy or to that dissimulation Hypocrisy and timidity that is next to apostacy Gal. 2. 14. The Conclusion may be the resolution and answering of some Questions and Objections 1. Q. We read of no such appearing of Daniel in the third Chapter where there was such another decree as this why so much now and nothing then A. We must not think that he yielded then that is and was so faithful and couragious now and heretofore Chap. 1. 8. but though he forbore toworship the Image yet the accusing of him was forborn there so as it is not here and that it 's very like because he was in so high favour with the King of whom he had merited so much before Chap. 2. 46. that he was above their reach and they might rather fear displeasure by opposing him than hope to make the King displeased with him It was enough that Daniels companions that were then singled out and accused stood to it to the utmost but here Daniel himself is brought upon the stage 2. Q. But how comes it to pass that here there is no news of any standing up besides Daniel no not of Shadrach Meschech and Abednego that were men so eminent A. 1. Perhaps those three that were not in the Kings Gate as Daniel was but set over the affairs of the province of Babylon Chap. 2. 49. might not be now at â—and and in sight of the Authors of this dâ—sign and the great Actors in it
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.
Magistrate or upon some colour of piety or to pursue some self-pleasing design to forsake Wife and Children whom he is called to take care of Nor which is against Charity as that rigid Oath of Saul was 1 Sam. 14. 24 29. Especially against Gods honour Deut. 23. 18. 3. It must be of things in our power that is which we may attain in ordinary course by the diligent use of the means and the blessing of God thereupon If a Man should Vow a single life all his life when though he have the gift of Continency now yet he knows not how long he shall have it may make his single life become a very sinful life unto which it may be added that as the things so the Persons that Vow must be in their own power There must not only be a freedom of Will and Election in those that Vow but a freedom of Condition For Children living with their Parents to Vow Marriage with such or such against or without their Parents consent is to do that which they have a will to do but not which they have a power to do for they are under the power of their Parents to whom it belongs as the Scripture still speaks to give them in Marriage And they do much worse that suffer themselves to be drawn into a Vow and withdrawn from their Parents by Popish Seducers There 's enough in this and the former Rule against Romish Vows they being against the Word of God Namely 1. The Vow of voluntary Poverty whereby leaving the property they have in their goods they bind themselves to live by begging Deut. 15. 4. which is against Agurs Prayer Prov. 30. 8 9. and a thing whereby they put themselves upon that tentation which Agur therein expresseth 2. The Vow of perpetual Chastity which is against that Scripture 1 Cor. 7. 9. How few are there in whom those burnings are not though in different degrees and at different times In which regard for a Man to bind out himself from Gods Remedy What is it but to tempt God 3. The Vow of regular Obedience directly against that Scripture Ye are bought with a price be not the servants of men 1 Cor. 7. 23. for in that Vow they bind themselves even in the things belonging to the worship of God to be obedient to their Superiours Will yea to eat drink sleep be apparelled according to a Rule given them wherein Luther relates that in his time there was such rigor that if a little Flesh would save his life that was tied to Fish he must not take it and that he saw many strong for their age yet so extremely pale and weak walking with a Staff to sustain themselves that he wondred at it and asked them how it came to pass that they were so wan and weak They answered by their Watching And why saith he Do you not Sleep then Their answer was this It is not permitted to us to do so Luther in Gen. 13. 9. And besides this unlawfulness they consider not how little power they have to bear what they bind themselves unto which also adds to the unlawfulness 4. We should bind our selves by a Vow then only when it is truly needful for us and in such things as wherein we see just and great cause to lay a willing constraint upon our selves for God and our Souls good For as hath been said a Vow in external things is grounded very much upon a conviction within our selves that howsoever others may do well without it and therefore are not bound as we are to it yet we cannot want it without being wanting in the Duty we owe unto God unto which we are bound and prae-obliged by our Moral Vow also We are not to make Vows trivial things but to use the highest Medicines in the highest Maladies 5. Vows must be very deliberate not rash as they that Vow they will never go into such an House again nor into such Company They will swear away their Healthing and Gaming but it is all in passion perhaps in an Ale-house not as in Gods Presence it is while they feel the smart of these things and so a new tentation carries them to their old course Prov. 23. 25. whereas every prudent purpose is established by counsel Prov. 20. 18. and Men should make a Vow which is not like to be made good without fighting as they make War that is with good advice It 's a condemned thing to be like that headlong Herod that suddenly and wantonly bound himself to give any thing that a Dancing Damosel would ask and so to do that which was highly against God's Law and sadly against his own Conscience Mark 6. 22 25 26. Or to be like Saul who in all haste brake off from his enquiring of God and bound the People under a Curse to eat no Food till the Evening which was not only against Charity as was observed before but against wisdom and all good advice for the matter of the Oath hindred the end of the Oath to wit a greater slaughter of the Philistins 1 Sam. 14. 24 30. At least it is or may be to be like Jepthah that by his more zealous than advised Vow brought himself into a Snare and which as it is observed out of Justin Martyr God suffered him to fulfil that Men might have an example to warn them never to make a Vow to God indefinitely and in such a latitude that they bind themselves to they know not what We are therefore to cast perils before-hand both in regard of the difficulty of the thing we would bind our selves to Josh 24. 19. and in regard of the infirmity of Humane nature for though the Spirit in a day of Solemn Humiliation especially be willing of any good thing yet the Flesh is weak Mat. 26. 41. And hereupon to enter upon such an action and obligation with much humility and sense of the need of the Lord 's going along with us in it John 15. 5. Judges 5. 8. as also with David's Prayer 1 Chron. 29. 18. not with Peter's Presumption Mat. 26. 35. And with Faith also for our own best resolutions are but like Saul's Armour to David we must set about such a business as he did in the Name of the Lord. It 's an holy and hopeful thing to say O Lord I Vow because I would not let sin have dominion and therefore Lord perform thy Promise wherein thou hast said Sin shall not have dominion Rom. 6. 12 16. Obj. If the Case be so and there must be so much ado then it is good not to Vow at all as Mat. 19. 10. Answ That doth not follow any more than that did which the Disciples spake concerning Marriage for as all cannot be without the help of Marriage Mat. 19. 11. so neither can some live so religiously and holily without the help of a Vow But that which followeth is only this therefore we should not vow rashly at all wherein Calvin speaks very solidly
resolves on their return Jer. 31. 18 19 20 2. When they came to their Countrey they had cause to weep for that so long continued and so like to be continued Desolation that was there because of their Sin It was mentioned before as a great part of their afflictions but here it is repeated as reflecting on and the fruit of their Sin which they saw they had great cause to lament when they had viewed it in that Looking-glass that is in the Nations ruine as Joseph's Brethren mourned for the ill and most sinful usage of their Brother when they were so harshly used themselves See Dan. 9. 8. 12 13. 18. Ezra 9. 6 7. 3. Though they rejoyced in the mercy they had in their return yet even that Mercy gave them cause so much to mourn for their sin against so good a God Rom. 2. 4. Ezra 9. 8 9 10 13 14. 4. After they were come into their Countrey they sinned grievously on a sudden and in many things Hag. 1. 4. and so had reason to come to the House of the Lord it seems before it was quite finished with trembling and weeping Ezra 10. 1 9. Nehem. 13. 7 10 17. Howsoever therefore they returned rejoycing Psal 6. 12 last Looking to their enjoyment of God and his Goodness towards them yet it was with weeping also looking upon themselves and their Sin the impressions whereof they saw in their many-ways sad Condition We find on the same day weeping in one respect and great Mirth on another Neh. 8. 9 12. But here three things may be added 1. That this as we said in the former question may be referred to the times of Christ unto whom many came in weeping in regard of their Sin Mark 9. 24. Luke 7. 38. Act. 2. 37. and 16. 39. 2. And it may well be extended to that time when the Nation of the Jews shall be called in futurum tempus complenda haec prophetia ad huc restat Oecolamp when no doubt they shall come in weepping for their infinite despight done to him whom they shall know then to be the true Messiah and not a malefactor Zech. 12. 10. 13. 1. Then shall that pierce the Nation to the heart which hath pricked so many of the Nation already Act. 2. 37. 41. 3. And it 's ordinary for God's Children still to come in to God weeping in their first Conversion yea and afterward also when they deal ill with God Psalm 51. 8. 17. Mat. 26. 75. for though they know their Sin to be pardoned yet it 's a woful thing Psalm 88. 15. to endure the hidings of Gods face the terrours and perplexities of Spirit that a pardoned Sinner whom God will never send to Hell may be put to undergo And withal they mourn the more with tears of Love because their sins are forgiven Luk. 7. 47. Lastly In any special strait which puts the Israel of God to a wrestling with God how much in how many is that wrestling accompanied with weeping as well as managed with Supplication Hos 12. 4. Jer. 50. 4 5. They shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward Qu. What did the People of God intend in their flocking together If it were to seek the Lord what need so much adoe Is not he every-where A. The Text expresseth their great end to be to seek their God and to enjoy him by asking and travelling the way to Zion Here then is 1. The end 2. The way 3. The firm setting of their faces to walk in that way First the end is to seek the Lord their God as the Wife doth her own dear Husband whom she dearly wants Hos 2. 7. Cant. 3. 1 2 3. and 5 6. John 20. 13 15. And the reason thereof is because they and their God had been long separated Hos 5. 14 15. It 's true that God is every-where even in Babylon as we see in the case of Esther Mordecai Daniel and the three Children Insomuch that Heathen enemies could say out of their observation of Gods appearing for his People that if Mordecai were of the seed of the Jews Haman should sure fall before him Esth 6. 13. But yet God is not every-where as he was in Zion of which it is said This is my rest for ever and here will I dwell Psal 132. 14. Indeed they saw his power in Babylon and his Providence but not his Face and Countenance Isa 8. 17. and 45. 15. Psal 80. 6 7. Not but that they might see God in their Captivity if they looked after him with an eye of Faith Dan. 6. 23. and thereby they lived while they were in that Condition Hab. 2. 4. but they could not behold the beauty of the Lord in sensible manifestations as they did in the courts of his House Psal 27. 4. Thus therefore they seek him that they may see his Power and his Glory So as they have seen him in his Sanctuary Psal 63. 2. Therefore Secondly Here 's the way to enjoy their God as they had done that is by getting to Zion which that they might do they ask the way Now there is a double asking 1. By way of Prayer Mat. 7. 7. and so these Jews when they had Liberty to return from Babylon to their owncountrey sought that is besought from God a right way that is a safe and ready way to Jerusalem and Zion 2. By way of enquiries where-ever direction might be obtained And so there is a threefold asking the way to Zion to wit 1. To the earthly Zion for they were to go thither by uncouth and unknown places which the eldest of them though they had gone once before yet it was 70 years ago and then perhaps not in the direct way but such ways as the enemy pleased to carry them And the younger never went it 2. To the Spiritual mount Zion that is to the communion of the Christian Church Heb. 12. 22 23. Gal. 4. 26. So divers Jews of old have enquired how to get into Christ and come to a Christian State Joâ— 9. 36. Act. 2. 36 37 38 41. 9. 6. And this also the so long rejected Jews will do whensoever it shall please God to call them they will believe that is come into Christ and the Christian Church Rom. 11. 26 27 31. for Baptism which is an ingraffing into Christ and imbodying into the Church still goeth along with Believing Act. 2. 38. and Act. 8. 12 13. 36 37. 3. To the Heavenly Zion which come in upon Coming to God and to Christ Spiritually and by Faith as the happy end of it John 10. 27 28. Luke 23. 42 43. The Thief that thus applied himself unto Christ hath presently a promise and a possession of paradise He that is a good member of the Church shall receive the blessing from the Lord Psal 24. 3 5. even Life for evermore Psal 133. 3. See Isa 35. 10. coming to mount Zion first brings to the Spirits
state of the business now in hand which was this when the Presidents and Princes that envied him could find no fault or unfaithfulness in him in regard of his carriage in his place and the Kings affairs they resolved to try whether they could find out any thing against him in reference to the law of his God for they saw well they had no other way to have their will of him This being their design they so contrived and carried it on by a Decree which they drew the King to confirm that it was brought to this issue Either Daniel must desert the law of his God or be exposed to the Den of Lions So that his case seems to be much like that of Mordecai who was singled out as Gods Champion to enter the lists with Haman that was suffered to procure a Church-ruining Decree out of a purpose that the Lord had to advance his Church and himself the God of the Church in the eyes of all the world This being the case with Mordecai he will bow to Haman This being the case of Daniel he will bow to God come what will come of it No marvel since for him to yield or dissemble now was to shew that he durst not stand to the Law and Worship of his God and therefore utterly unlawful the divine rule being this as to give to Caesar that which is Caesars which he had still done so to give unto God that which is Gods which he was now to do and not leave God without witness especially in a thing that was not only against the law of Scripture but of nature also for against that it was to leave God un-served or un-served as to the notice of men and so as not to dare to do it in their sight for a moneth together Q. But why then did not Daniel stand up against so ungodly a Decree to hinder the malicious proceeding of the Princes in it and the Kings blind assent to it A. Because it seems through the subtilty of the Princes he was absent at the contrivance when if present he ought to have spoken against it and no doubt would Here it is said he knew the writing was signed but we find not that he knew any thing of it before and now it was to no purpose for him to stir that being fully done which by the laws of State could not be revoked It being to no purpose therefore for him to go to the King for he could not help himself v. 14. 15. he went into his house and unto his God nothing being now left him but to consider what he was to do for God and to wait what God would do for him But to go on Secondly we must consider Daniel's place and station he was a publick person observed by all and that in reference to his Religion and the law of his God which he being a kind Representative of the whole Church of God must either now stand to or else the Worship and Glory of God must fall to the ground in his own Church and amongst his own Company Daniel therefore had great cause to say as Nehemiah cap. 6. 11. should such a man as I flee Should such a man as I Flinch Thirdly It may be added that it was his use and custom to pray three times a day In the morning before he went about his business at noon and Meal-time Act. 10. 9 10. Psal 55. 17. And at night when his business was dispatched and he was to take his Rest Having still held and held forth to the view of others this course it was no time for him now to intermit it 1. Because it is a duty lying in the bowels of Religion so to divide our time as to set apart daily some vacant times for the Service of God at least not to leave him a month without daring to have it known that any prayer is made to him This is the more considerable here because by this decree not only the true God but God in the generality and any thing called God was excluded and the King only set up to be sought to for thirty days 2. Because now there was more need to own God than at other times there being so few that durst do it The less reason therefore there was why Daniel should desist whom all men knew to have done it Q But the question is about the manner of doing viz. with his windows open what need that A. Yes of that there was a necessity also because it was observed before not only that he prayed but that he used to pray in such a manner which was not in way of ostentation it appears here it was his danger rather than his Honour among those Heathens but it was done in way of publick Confession and open acknowledgment of his God and therefore it is said he did it as aforetime and why so but to continue compleatly the wonted acknowledgment now there was more need of it than there was wont to be Hence he now used all the ceremonies and circumstances of Worship which he was observed to do it with before as 1. It was done in his Chamber not in a low obscure Vault 2. His windows being opened not in a Secret corner of the room or with Shutting window-leaves but all that opened their eyes might see what he was about and so he was more open to his after-accusation v. 11 13. 3. He kneeled upon his knees a posture that speaks itself to them that behold it how that they are worshipping and praying to God that use it 4. His windows were open towards Jerusalem because there had been yea and there would be again God's special presence in the faith whereof they might Look thither in this place wherein they were so far removed from it withal when the Temple was first built by Solomon this looking towards Jerusalem and that house was put in 2 Chron. 6. 20 21. 37 38. with respect to their being in Captivity as that which was still to be supposed and in special to be made use of when they were in such a condition See Jonah 2. 4. 5. He observed the same times too Praying and Giving thanks notwithstanding all the Lions before his God three times a day Thâ—s â—s Mordecai would neither bow nor budg neither stand up nor move nor do Haman any reverence Esther 3. 2. and 5. 9. So Daniel will not leave an hoof bâ—â—ind him nor abate an hair of his former homage to God for he that in such things yields at all is like at last to yield all â—ourthly Had he not done thus great 〈◊〉 would have arisen in regard of himâ—â—â—â— and others 1. As for himself whereas his body only would be endangered by disobeying the Decree and yet it s conceived he might have a Revelation from God to secure him as to that Sure he had a corroboration I say whereas his bodily Life only was at Stake If he had been cowardly in this case his Soul
but â—â—â—ht be abroad in the Province retaining their Place and Office in this Kings time as Daniel did his eminency Dan. 6. 3. 2. It 's plain that Daniel was here the Person aimed at It 's enough that when they in particular were produced and prosecuted they were as forward to adventure on the Furnace as Daniel here was on the Den and burning their executioners 3. Their miraculous deliverance Chap. 3. 22. 28. was so famous and fresh in memory that though they were present yet it was not likely they should be prosecuted anew in a case of the like kind Gods signal providences at one time scare his enemies and are his Childrens safeguard at another Esther 6. 13. Act. 5. 11. 26. 39. 4. We do not read that either they or any other of the Jews were so called to an open Confession as Daniel was because there was not at least we find not any such thing related such open praying to God aforetime used by and observed in other Jews as it is recorded here concerning Daniel 5. Here the case seems like that of David and Goliah 1 Sam. 17. 9. Mordecai and Haman They two must try it out in the name of all the rest and so others might stand by look on and wait the issue of the single combate In such Projects yea and Laws wherein some persons are principally aimed at others though they come within the compass of the Law are less looked after But had the business succeeded as the plotters intended and Daniel been devoured then others of his Religion might have been like to have fared as he did whereas God appearing so marvellously for the honour and safety of his Church and Champions it represented his people to all wise men Esth 6. 13. as a People that it was dangerous for the greatest persons to contend with in the Cause of God that being to contend with God who will always get the better Obj. Faith sufficeth for Salvation Act. 16. 30 31. what need therefore of such confession A. 1. It 's true that Faith alone is the Grace whereby we receive the Righteousness of Christ for our being justified and saved Rom. 3. 24 25. Phil. 3. 9. But then Confession is required also upon another account to wit not as that whereby Salvation is procured for that 's the Righteousness of Christ Rom. 5. 21. but as the duty we must perform and the way we must walk in for the enjoyment of that Salvation and happy Confession at the last day Matt. 10. 32. which Christ purchaseth Faith believeth and the confessing Christian onely Mat. 10. 33. enjoyeth 2. There 's no opposition between these two believing to Righteousness and confessing to Salvation for Confession with the mouth is a fruit of Believing with the heart he that believeth will speak Psal 116. 10. 2 Cor. 4. 13. albeit there be many failings and faultrings Psal 116. 11. Faith therefore sufficeth to Salvation that is such a Faith as includeth Confession and detesteth denials Mat. 26. 15. and falling away Heb. 10. 38 39. And no other Faith FINIS a 2 Cor 3. 3. b Heb. 11. 4. c Cor. â— 14. Act. 26. â—8 e Tit. 1. 1. f 2 Pet. â— 16. g Jonah 4. 6 7. h Jam. 1. 17. 2 Chron. 32. 8. * 1 Kings 10. 1 3. †John 4. 11. * Eccles 5. 3. Isa 5. 20 * Rom. 14. 4. * 1 John 3. 15 17. * Luk. 12. 15. * Super Cantic Serm. 18. Fol. 134. a Or outward satisfaction 1 Kings 4. 20. A Dr. Physicians * Prov. 15. 13. Bonificat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Gen. 27. 4. * See Act. 2. 37 Sad Ver. 41 Glad See for this Mercer Jun. Lavat in Loc. James 4. 1 Carthwr See Prov. 3. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 18. Job 3. 11 12. Gen. 43. 6. Jer. in loc 1 Sam. 15. 15 22. * Job 42. â—â— 18. * That is God See Ainsw on Levit. 27. 1. * Me Tabula sacer votiva paries indicat humida suspendisâ—e vestimenta potenti Maris Deo Hor. 1. Carm. Od. 5. * Calv. in Deut. 23. 21. * As in Sacrifices without which their thank-Vows were never paid in publick Moller in Psal 56. 13. * Calv. Instit l. 40. S. 4. * Psal 132. 2 3. with 2 Sam. 7. 2. So 1 Chro. 4. 10. †See Perkins Cas c. 14. Howbeit not all Jews had a command to Vow in the Old Testament but only such as had just cause to make a Vow otherwise they had liberty to abstain from Vowing Deut. 23. 22. Votum est Sepes Sanctimoniae * Neder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Votum * Ad Ceremonialia illa Vota non quidem ex mandato tenebantur erant enim libera spontanea sed tamen certo Verbo prescriptum erat quae quomodo Deus in hoc genere sibi voveri vellet Chemnit Exam. p. 3. c. 60. Perkins Cases of Vows page 97. * Vota Moralia eadem sunt in veteri novo Testamento Chemmit exam par 3. c. 60. a Exod. 24. 7. b Josh 24. 25. c 2 King 11. 17. d 2 Chro. 15. 12. e 2 Chro. 29. 10. f 2 Chro. 34. 31 32. Vid. Rivet Explic. Decal p. 6. * Jer. 5. 8. * Deut. 7. 4. 2 Cor. 6. 14. Vid. Ames Cas c. 16. lib. 4. quest 2. * Riâ—â— Explic. Decal p. 101. Calv. Instit l. 40. c. 13. S. â— * So Al worth in Deut. 23. 22. Sharpii Curs Theolog. De Vot Quest 1. Col. 1932. * Instit 1. 40. c. 13. S. 6. * Utilitatem suam habent eximiam quod nimirum hominis animum in bono confirmant à malè agendo nos cohibent Baldw. Cas De Votis p. 281. The breach of our Vow will so pierce our hearts as â—â— fortifie us against â—â—w Assauâ—â—s Dod Serm. on Prâ— 28. 13. Vid. Chemnit p. 3. c. 6. exam Concil Trid. p. 30. cap 7. p. 31. * Ubi supra * Latinè Votum à Voluntate dicitur quia à deliberatione proficiscitur Scharp Rivet Explic Decal p. 103. Polan Syntagm p. 632. * See before p. 115 116. * Sic intelligendi sunt omnes loci in Psalmis qui de Votis loquuntur Calv. Instit ubi supra * Gen. 28. last * Rivet ex Num. 30. * Deut. 7. 3. Gen. 38. 26 * Per Ares Loc. 114. de Votis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â— Cor. 16. 2. Vid. Rivet Ames Cas ut supra â—amnabis â—u quoqueâ—otis Virâ—il Eclog. â— â—ee Moller 〈◊〉 Psal 66. 13. â—ereator â—â—idam â—ortuus concidit Quest 30. Libras quas pauperibus legaverat egrotus â—eddere â—ecusavit â— Morbo â—iberatus Loc. Com. De Votis Preces nostrae dum aegrotamus non sunt Votivae ideoque sanitati restituti nullam Voti redditionem proponimus neque per nos neque per aliquem publicum Ministrum Ecclesiae * See Ezra 10. 2 10 11 12. Hope of good fear of evil prevailed to make them return to their old Covenant-Command Ezra 9. 10 11. And to keep their new Covenant An Ezra may â—â— much * 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. â— 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 reformed * 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 â—m 1. 9. â— 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 Witness 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 nativitate sed sublimitas quae erat post resurrectionem †So in all languages Jaceb sine nomine truncus In the Kings Name denotes his Authority and Political Name not personal appellation which only declares who it is that is invested with the Regal Power * Nicodemitae inter Deum Diabolum partiuntur ut animam alteri assignent corpus alteri dum Missis intersunt Calv. tract Theolog. pag. 728. Psa 2. 11 vid. Riv. in 3. in praecept Decal * Ames Cas de Juramento Non formas approbat faciendas sed factas ob igare docet Vid. Rivetum hanc quaestionem â—udite discutientem 〈◊〉 â—ertinm proeceptaem â—ecal Gen. 24. 3. * Ps 98. 13. Heb out â—â— the shutting up after 36. c Marg. Luk. 17. 9. Joh. 3. 59. Joh. 16. 19. Isa 39. 8. Luk 12. 47. 48. John 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 3. vers 21. 2 Cor. 1. 13. Jer. 22. 15. Decem variis phrasibus Ames in Psal 50. 6 8. For Hoc si illud conferatur nihil est Opus operatnm it but cadaver Calvin Junius Trem. 1 Tim. 1. 12. Moses is put out of his patience by a froward people Psal 106. 33. V de anne sit alius loci Sens 9. Fulmineâ— Legio Euseb l. 5 c. 5. See Calv. in loc Rom. 7. 14. Vid. Câ—yt in Deut. pag. 173 176. Act. 25. 12. Ibis ad mosen with Act. 26. 32. Jer. 21. 9. Calv. in â—oc Vid Calv. in loc Diodaâ— Jun. Trem. in 1 Chro. 9. 1 2. See Luke 9. 51. Ezek. 4. 3. Rev. 1â— 6. 20. * justus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quales sunt hypocritae et Apostatae de qualibus sic ait Augustinus credendum est quosdam de filis perdition is non accepto dono perseverandi usque in finem aliquando fideliter ac â—uste viveâ—e ac postea â—adere De â—orreptione â—t Grat. Lib 17. Tom. â—0 So Tremelus in Loc. Jun. in Loc.
Gospel-times Acts 8. 27 37 38. 2. From divers Passages in the Psalms As 1. Psal 50. 14. where God sets aside and sleights as it were things ceremonial ver 8. 13. and yet speaks of Vows as things of another nature and of perpetual use as the service of thanksgiving is Heb. 13. 15. 2. Psal 65. 1. Vnto thee shall the Vow be performed where the words following Vnto thee all flesh shall come ver 2. seems to carry it covertly to the Church of the Gentiles and so to Gospel-times 3. Psal 76. 11. Vow and pay Bring Presents to him that ought to be feared so that the fear of God inferreth Vowing in some sense and bringing Presents unto God as even nature it self teacheth Heathens to bring Presents to those whom they fear reverence and magnifie and so to God himself when they are once converted See Gen. 32. 18. 2 Chron. 32. 23. 1 Kings 10. 25. Isa 18. 7. But concerning these Scriptures this is to be observed 1. That as they express a ceremonial Duty as the matter of the Vow so they belong to the Jews and not to us as when Sacrifices were vowed or the giving of this or that to the use of the Temple It is observed that their voluntary Sacrifices were for the most part vowed things See Levit. 7. 16. Psal 66. 13 14. and 116. 17 18. Judg. 11. 31. And divers things they Vowed on special occasions for Gods use and for the service that was then in use as Numb 21. where it is supposed that the persons being destroyed their Goods were confiscate to the Lord as Josh 6. 19. so 1 Sam. 1. 11. such things concern'd those times 2. As they implied and contained in the substance and end of them a moral Duty so they are left on recotd for our direction and imitation not in regard of the specialty which they vowed but in regard of the generality and that real duty which in their vowing was intended as to strengthen our Faith in God for any special thing that we have cause to desire which seems to have occasioned that Vow Numb 21. 1 2. because it was so sad a thing that a Canaanite should take any of Israel captive wherein they might think God would relieve them when they renounced their own private gain if they got the better and vowed they would do that which was so agreeable to the will of God Josh 6. 17. 24. as concerning those cursed Canaanites and whereby if they did as God would have them do at Jericho Josh 6. 19. God should be in a sort a gainer unto this confirming of our Faith we may add also inciting and assisting of our selves in the Duty of thanksgiving Of this that Vowing that we read so often of in the Psalms is to be understood and unto these two ends the Vow of Jacob Jepthah Hannah and others may be refer'd So that the thing which is to be collected from the Scriptures that speak of Vowing in the Old Testament is 1. As to the Jews that they were to Vow such of them as had just cause to do it and absolutely to perform their Vows and bring Presents to God according to the prescribed way of God that was in use and in force in those times 2. As to us to look to the substance that is to vow obedience to God in our Baptism which is a thing that belongs to all And to Vow otherwise as we find just occasion upon due deliberation in the way and according to the Rules of the New Testament that is for our help in doing the will of God testifying of our thankfulness yea the Jews also were to look principally unto that substance of obedience which is required both in the Old and New Testament for God never regarded their outward Sacrifices as they were a complement Jer. 7. 22. Micah 6. 6 7 8. but as in them they made a Covenant Psal 50. 5. offered and engaged themselves in all holy obedience that they might become his humble Servants for the great favour and mercy he afforded them In this David is plain when he saith O Lord I am thy Servant Psal 116. 16. To illustrate this in one instance Jacob to help his Faith when he was in a strait and to assist and declare his thankfulness before-hand Voweth three things The First is Moral Then shall the Lord be my God Gen. 28. 20 21. The Second is Ceremonial This Stone shall be Gods House that is a place holy and consecrated to God for his Altar-worship Gen. 35. 7. The Third is Ministerial auxiliatory testificatory that is a voluntary engagement to declare his thankfulness in giving without fail unto God the Tenth of all that which God should give to him The First of these belongs to us who are bound to make every special mercy a new obligation accession and attractive to assist us unto whom God can never be dear enough in loving the Lord and cleaving to him Psal 116. 1 2. whereunto it is not unlawful for us but may be useful to us to bind our selves by a special Vow upon special occasion or by a special renewing of our Baptismal-Covenant before God and re-obliging our selves thereunto The Second of building an Altar and offering Sacrifices belonged to the Times of the Old Testament As to the Third that which concerns us therein is to testifie our thankfulness when God frees us from our great fears and grants our earnest desires by honouring the Lord with our Riches and by Vowing if we be convinced that such an help is needful to prevent our trifling with God to give some considerable part of our Estates to such uses as whereby God may have it most Now if we shall thus Vow and engage our selves before-hand in a kind of conditional way we must always see that our meaning be not to indent with God as if he should have nothing from us unless we have what we need from him God should have been Jacob's God though he had not granted his request but it must be to wrestle with God the better and to strengthen our weak faith as concerning the hearing of our prayer it being an argument to move the Lord to do for us or to speak more properly to perswade our selves and make our selves believe he will do for us because we are sincerely willing to bind our selves to do for him Not because our doing is any thing to him Job 35. 7. Psal 16. 2. but because we have cause to hope that God will crown that grace of his in us whereby we are willing to do things of moment for him and are careful to provide for his glory when he provides for our comfort Hitherto of Grounds of Vowing from Nature and Scripture There may be added another Ground viz. 3. From Reason agreeable both to Nature and Scripture For Vows rightly made as they are great Declarations of our reverent thoughts of God so also they may be great assistances to
us in the Duties we owe unto him inasmuch as they proceed from weighty causes for light matters are not the matter of a Vow and the Bond thereof is so strait a Bond that Conscience trembles to transgress the bounds to which by a Solemn Vow we have confined our selves It 's good Discipline that keeps all in order and Vows discreetly made are a Christians voluntary Discipline and the hedg of Holiness * whereby he restrains himself from extravagancies as on the other side he lays by them a willing constraint on himself to do those important Duties which nature otherwise is untoward unto and treacherous in Now if a Vow be an assistance truly and justly so it is as it were demanded in the Duty it assisteth which supposeth and imposeth the getting of all helps for the better performance of it Yea This Vowing hath so near and so helpful a conjunction and consociation with Prayer that they pass in Hebrew Greek and Latine under the same Name the Reason whereof is because when we desire any thing more ardently we are still ready to add a promise to the prayer that in that way we may look to have it the more hopefully Hence it is that David saith Thou O God hast heard my Vows Psal 61. 5. that is Prayers made with Vows and which were afterward paid with thanksgiving Psal 116. 12 17 18. By these things the lawfulness of a Vow appears and that there is therein an agreeableness with the will of God revealed in his Word Now If the Question further be Whether there be any command for this Vowing To this I Answer that though there be everywhere commands for the performing of lawful Vows when they were made yet I find not any-where no not in the Old Testament where Vows are most mentioned any very clear Command for the making of them but still they are spoken of as voluntary things only there is one place where the expression looketh likest to a Command to wit Psal 76. 11. Vow and pay To which two Things may be said 1. That it is not a Command or Imposition but a Supposition Vow and pay that is If thou Vow be sure to pay As when it is said Be ye angry and sin not Ephes 4. 26. It is not a Command to be angry but to see to it if there be anger that it be not sinful anger and though the repetition in the latter part of the Verse Let all that be round about him bring Presents to him seem to be indeed a Precept yet that also may be thus understood If thou dost Vow the presenting of any thing to him then do not dally with him but be sure to bring it to him as Jacob said I will surely give the Tenth Gen. 28. 22. whereof the Reason followeth for he ought to be feared and therefore must not be mocked which is agreeable to that in Eccles 5. 7. Be not vain in thy Vows so as not to provide for the performance of them but fear thou God 2. That which may be said to that Scripture Mr. Perkins lays down thus If David speaks of Moral Duties then the Command concerns every Man because the thing commanded is a part of Gods Worship but if it be meant of Ceremonial Duties it binds the Jews only howhowbeit not all but only such as had just cause to Vow for otherwise they had liberty to abstain from Vowing Deut. 23. 22. Unto which Answer of his this also may be annexed That if it be taken for a Precept to such Persons as have just cause to Vow for Moral Ends then though the matter of the Vow be different in the Old and New Testament yet in regard of the End it is resolved into a Moral Vow and so may be extended unto the Times of the Old and New Testament but then it must be considered that being so taken it is not a Precept in the generality binding all Men but only such and such Men as have just cause to Vow for the help of their infirmity in the doing of that which God requireth So that the substance which can be gathered from that Scripture in reference to Gospel-times is that it binds Men to bind themselves in a generality to do the will of God according to their Baptismal Vow and further that it binds them to Vow that in indifferent things which they find necessary for themselves for their better fulfilling of the will of God as namely for the thankful acknowledgment of the goodness of God in great and glorious deliverances such as that Psalm speaketh of ver 10. And if the Words be taken thus that is for Vowing obedience and Vowing assistance the obedience that God requireth and that assistance which as to us the obedience requires according to the Rules of the Old Testament to the Jews and the order and way of the New Testament to us I see not but they are and continue still a Command for Vowing I say a Command extended to all in regard of the Moral Obedience and to all again in regard of the necessary assistance for that Obedience I mean in the generality but not this or that assistance in the particular which though this or that Man may be bound to in regard of himself because he cannot be so obedient unless he take up and bind upon himself such an help yet other Men are free that need it not or that can better help themselves otherwise In short if I could be brief in a Question expos'd to so many interposings A Vow or Votive Promise is two-fold General and Personal 1. General in and in the renewing of our Baptismal Covenant as the Jews were bound in and did often renew their Circumcision-Covenant which was the same for the substance of it with ours in Baptism the Covenant of Grace being ever the same I say they did often renew their Circumcision-Covenant Namely under Moses Joshua Jehoash Asa Hezekiah Josiah yea and in their Sacrifices generally though sometimes it might be done more expresly and eminently they that were Saints Gods favourites and that weighed well what they did made a Covenant with him and put to their Seal as it were that they would be his faithful Allies Hereunto there is subordinate yea in this is included another general Bond to wit to use as hath been often said before all needful helps for the performing of that Obedience and Duty to which there is a prae-ingagement in the Covenant of Baptism and a re-ingagement in the renewings thereof That we are and are to be thus bound may appear from the Exposition of the Ten Commandments and that extent that is ascribed to every Precept to wit that where any sin is forbidden there the cause and occasion of that sin is forbidden also as in the forbidding of Adultery Riot and Luxury is therewithal forbidden and on the contrary where a Duty is commanded whatsoever is necessary for