godliness will according to Gods Promise 1 Tim. 4. 8. bring in enough of the things of this life A sanctified Son shall have a satisfied Soul and it 's the belly of the wicked that wants v. 25. Yea however the Children of a godly Father prove yet we find an outward advantage for Wife and Children when it could be said Thou knowest thy Servant the Husband the Father feared the Lord 2 Kings 4. 1. 2. By their loving resolute discreet and seasonable Correction To spare the Rod is to spoil the Child v. 24. for as the Earth is full of briars and thorns so are Children of corruption by Adam's Sin which quickly shews it self in actual Sin Now as it is some sharp Instrument that must get out briars and thorns so some severity must be used to get out sinful foolishness Prov. 22. 15. Hence ariseth a necessity of correction and that for instruction and better education For who would sow among thorns A special circumstance of this correction is the using of it betimes for by that means it works more easily while the Child is tender and Vice not settled and more effectually the Cure being most throughly wrought and the return of the Disease best prevented by taking it at first This is so necessary that Solomon saith here He and so that seemingly-loving Shee that spares the Rod hates the Son not that there is the affection of hatred in them but there is the effect of it on the uncorrected Child And while fondness works as ill an effect as the worst hatred would do Is it not justly called hatred What could Parents do worse if they hated their Children never so much than to bring them to the Gallows and thither forbearing the Rod and timely rebuking of their vitious disposition brings them there to make a Sermon with a Rope about their neck and that against their Parents for suffering them to have their will so much in the beginning of their time warning all other Parents to take heed of the like child-pleasing and child-undoing course Which also should teach all Children to submit to correction for if one should ask them Whether would you have your Parents love you or hate you what Child hath so little wit but will answer he would have their Love he must not therefore refuse their Rod. Prov. 17. 22. A merry Heart doth good like a Medicine but a broken Spirit drieth the bones Qu. WHat Helps are there for that Chearfulness that Solomon so much commendeth Ans This may be answered 1. More generally 2. More particularly First More generally with respect unto and by the opening of this Text. As to which it may be observed that even an heart naturally merry and chearful by constitution and natural temper is a good Medicine Whereas by Sorrow of Heart Men are much broken Prov. 15. 13. Quiet Dr. Dyet Dr. Merryman are all good and the last not the least help to Health But that merry Heart which is the best Medicine is that Heart which the Light of Gods Countenance rejoiceth Psal 4. 6 7 8. Nehem. 8. 10. and which ariseth from a good Conscience 2 Cor. 1. 12. This merry Heart makes us like a Medicine to be in better plight in the whole man as appeareth in the Countenance Isa 2. 18. which the Heart cheareth up maketh chearful and as the Hebrew Expression is Goodeneth Hereupon also it makes us more able vigorous and dexterous in all our actions Nehem. 8. 10. whence we find in Scripture that weak Isaac calls for savoury Meat such as would refresh his Heart that he might the better bless his Son And Elisha calls for a Minstrel that his Heart being composed and quickened he might be fitter to receive the Prophetical Inspirations 2 Kings 3. 15. so that it concerns all Christians in point of Conscience to labour to be chearful 1. In regard of God because he loves a chearful Giver requires joy in his service Deut. 16. 14. Isa 56. 7. and utterly dislikes tears on his Altar Mal. 2. 13. 2. In regard of Men because otherwise they will be injurious and tedious to Society for not only Princes love not to look upon Mourners and therefore Mordecai must keep off Esth 1. 2. and Nehemiah is questioned Nehem. 2. 2. but even Parents themselves do not well endure puling and crying Children but because they be so troublesome to every body they must be had out of the room That which is opposed to this merry and chearful heart is a broken spirit which is so far from doing good to the body like a Medicine as that like the worst Disease it drieth the bones it preys upon and consumes that natural and radical moisture whereby life is preserved Albeit there be many ailings yet while a man can say I am heart-whole though we be sorry for his pain yet we fear not his life for a sound Heart is the life of the Flesh Prov. 14. 30. but when the Spirit is once broken and broken it is by the sorrow of the Heart Prov. 15. 13. then the bones will rot and unless it can be healed there 's little hope of any long life and no hope of health for a Spirit very sad will eat no Bread 1 Kings 21. 5. Or if Bread and Sustenance be taken yet the Body will not prove and thrive with it 2 Sam. 13. 2 4. So much being spoken of the hurt of a broken spirit here and the good of a broken spirit other-where Psal 51. 17. though the Word in the Original be not the same it giveth occasion of adjoining to this general explication these two Rules 1. Avoid Sadness that is all that sorrow whatsoever it be that is not according to God and his Word 2 Cor. 7. 9. But as the former part of this Verse favours not sinful Mirth because that ends in the most heart-breaking sorrow Prov. 14. 13. as we see in Belshazar Dan. 5. 4 5. So the latter part saith nothing against godly Sorrow nor is it to be spoken against 1. Because it is a Duty Joel 2. 12. Jam. 4. 9. and God hath not appointed Duties to kill Men therefore his Comforts are at hand to take away the extremity of the grief 2 Sam. 12. 13. Joel 2. 13 14. yet even this Sorrow also may be harmful by the excess of it but so it is not a Duty but the Device of Satan is to be looked upon in it 2 Cor. 2. 7 11. 2. Because godly Sorrow is a special means of getting that glad Heart spoken of in the former part of the Verse inasmuch as it is followed not only with pardon of sin 2 Sam. 12. 13. Psal 51. 17. and outward comfort Joel 2. 17 18 19. causing joy ver 23. but also with conversion to God amendment of life and everlasting salvation 2 Cor. 7. 10. so that such may rejoice that they were made sorry ver 9. 2. See to thy sadness that it be upon just and considerable reason Let
Bread thy Wine but oft they eat and drink and dance with what they can get of other mens as 1 Sam. 30. 16. 1 Kings 21. 7 16. Amos 4. 1. 2. Nor do they build their mirth upon this ground that God accepteth their works perhaps they may think so in a way of presumption as Psal 50. 21. but not in true construction or upon any real and solid proof of Gods acceptance as will appear by opening these words God accepteth thy works which may be taken two ways 1. In a generality and in way of supposition as if he had said It appeareth that God favoureth thee blesseth and prospereth thee in thy imployments and enjoyments therefore Be merry Or 2. Particularly and in a way of approbation in regard of the chearful use of the Creatures here spoken of now God accepteth thy works that is He is well-pleased with what thou now dost whilst thou eatest and drinkest and makest the best of these earthly enjoyments as He was pleas'd with Esther's Feasts and royal Apparel even these outward works God accepteth when his glory is respected in them 1 Cor. 10. 31. Now which way soever the words be taken carnal and graceless men look not to Gods acceptation 3. Whereas the days of the life of thy Vanity is here once and again mentioned carnal and jovial men enjoying the fulness of outward things do not look on this life as a life of Vanity but rather as a state of Felicity Solomon's aim in all this Book is to prove all things below to be Vanity and when he hath said all prosperous worldlings will not be perswaded it is so 4. Here is labouring under the Sun and a Precept conjoined ver 10. to do that which there is occasion to do 1 Sam. 7. 10. with our might Now Epicures are rather voluptuous than vigorous and do not use to impose upon themselves hard labour though thereby they might fare better Thus it may appear by the words spoken that sensual and bruitish men do not speak them 2. It may further appear because if Solomon had inserted this as spoken by men given up wholly to earthly delights and encouraging themselves in the pursuit of carnal pleasure then it 's very probable he would have joined with it some rebuke or other of it and caution against it as chap. 11. 9. but instead of that he is ever and anon mentioning this joyful use of our enjoyments as the best thing that is to be had from them that is while the joy is joined with and made subservient unto the serving of God in our places which in the tenth Verse is intimated and still to be supposed See chap. 2. 24. 3. 12 13 22. 5. 18. 8. 15. Quest What difference is there then between Epicures and Frolicks and Men that fear God in the free use of outward Enjoyments Answ 1. A good Man is afraid to please himself with that though he long never so much after it which he conceives is not so well come by as we see in David that would not meddle with the waters of the Well of Bethlehem 2 Sam. 23. 16 17. But wicked and sensual Men drink the Wine of the condemned that is they make merry not with their own Wine but that which they have procured by Fines and Amercements laid on Men unjustly condemned nor do they use their own clothes but the clothes of others laid to pledg Amos 2. 8. 2. An Epicure useth the Creature so as to exclude and shut out the Service of God when God calls to mourning he goes to feasting Isa 22. 12. But a good Man so as to assist Service when Jehosaphat hath all abundance his heart is lift up in the ways of God 2 Chron. 17. 5 6. 3. A Sensual Man useth the good things he hath so as to nourish sin feeding himself like an Horse and then neighing after his Neighbours Wife Jer. 5. 8. but good Men so as to prevent and reason against it as Joseph did Gen. 39. 8 9. because God hath so mercifully provided for them Ezra 9. 13 14. 4. Epicures mind and make much of themselves but quite forget the affliction of Joseph Amos 6. 6. But good Men when they prepare most for themselves are mindful of those for whom nothing is prepared Nehem. 8. 10. or if they be wanting this way they say as the fullyfed Lepers when their Brethren were under so great want We do not well 2 Kings 7. 8 9. 5. An Epicure useth the Comforts of the Creature so as to dissweeten Heaven and so as that the things of God have no relish with them Job 21. 14 15. Psal 119. 70. But a good Man so as to sweeten the Earth and to give an allay to the bitterness here below Prov. 31. 6 7. Hitherto of the Answer of this Question Negatively These are not the Words of Sensual Men. 2. To Answer it Affirmatively I say They are Solomon's own words yea the words of the Spirit of God by which he wrote this Book which may appear and be proved divers ways 1. From the cause of such an use of outward things as Solomon here speaks of for it proceedeth from a special Gift of God Eccles 5. 19. which God giveth to Men good in his sight and that in distinction from Sinners Chap. 2. 24 26. It cannot therefore but be good yea good and comely Chap. 5 18. 2. From the things to which this chearful use of the Creatures in all this Book is opposed It is not opposed to a moderate use for this also must be moderate though free but to a covetous niggardly sordid and vexatious enjoyment of them which is indeed a notenjoyment of them This we see chap. 2. 22 23. where the vexation and sorrow is put down first and such counsel as this after ver 24 So also chap. 5. 17 18. 3. From the thing aimed at in this hortatory permission and seemingly carnal counsel which is not 1. To shut out spiritual joy which is of all other the most necessary and the most noble Luke 10. 20. Rom. 14. 17. Phil. 4. 4. 1 Pet. 1. 8. for Solomon saith otherwhere that a merry heart which proceedeth especially from the sight of Gods Countenance Psal 2. 7 8. and from a good conscience is a continual Feast Prov. 15. 15. 2 Cor. 1. 12. 2. Nor is it Solomon's mind here to shut out sorrow and moderate mourning for he hath before chap. 7. 2 3 4. prefer'd sadness before laughter and the house of mourning before the house of mirth 3. Nor doth he allow any such Creature-content or extent of rejoycing therein as will hinder a man in his Calling here for he would have a man to be a mighty Doer in it ver 10. nor such as will make a man secure and unmindful of the last day for that he declares himself against chap. 11. 9. 12. 14. But His intent is only to shew that a man must neither affect nor send for sadness by
with the Father and the holy Ghost the Author which this word Father signifies Gen. 4. 21. Job 38. 28. and the giver of eternal Life John 10. 28. and all lasting and everlasting good things 2 Thes 2. 16. yea as Mediator He in special is the procurer thereof and the person in whom it resides John 17. 2. 1 John 5. 11 12. 1 Joh. 5. 20. 2. He may be thus called in respect of the care and kindness he hath for his people who are oft like shiftless Children Job 29. 16. He ever looks to his little Children He hath an everlasting Kingdom and as Kings are Fathers of their Country so is he of his Church but They only for a time He for ever But besides both these which are ordinarily mentioned Christ is more properly a Father because he hath a Seed and abundance of Children Heb. 2. 13. Psal 110. 3. Acts 2. 41. purchased by his Death Isa 53. 10. begotten by his Resurrection 1 Pet. 1. 3. Ephes 2. 6. for whom he hath purchased and as an Everlasting Father provided an everlasting Inheritance Ephes 1. 14. 1 Pet. 1. 3 4. And in the mean time he takes such a Fatherly care of them here as that no Man shall hurt them Acts 18. 10. 5. The Prince of Peace He as a Priest procureth our peace Ephes 2. 16 17. the chastisement of our peace being laid upon him Isa 53. 5. He as a Prophet preacheth peace Ephes 2. 17. Isa 57. 19. Job 3. 4 29. He as a Prince worketh peace for his People by taking a course with all their Adversaries Mica 5. 5. and bestoweth peace on them even that peace which passeth all understanding Psal 68. 18. Gal. 5. 22. Phil. 2. 7. When he left the world Peace was his Legacy John 14. 27. and now he is in Heaven he is doing that which he went for that is preparing Mansions for his Disciples wherein there shall never be any molestations John 14. 1 2 3. Isa 57. 2. How great a comfort is there in all this for all His To us a Child is born That 's set first and that brings all other comforts near to us He hath married himself to our nature and so He is our Goel and next Kinsman Hereby we are extreamly near to God and God is unspeakably near to us Hence To us a Son is given for He is not only a Child and Son of Man but the Son of God This admits us to the blessed enjoyment of all his following attributions The Government is upon his shoulders He that is our Child and our God is the Prince of the Kings of the Earth Revel 1. 5. having all power given him in Heaven and in Earth and in Hell for our use Mat. 18. 28. Revel 1. 18. For the managing of which princely Power for our best advantage He is Wonderful in his Works Exod. 15. 11. Counseller in his Word the Mighty God for the bearing of our sins on the Cross and disburthening us of them as also for the bearing down of all our Enemies and freeing us from them John 16. 11. and so He is the Prince of Peace commanding peace for us Psal 44. 4. and working peace in us so that our hearts and minds are kept safe and quiet as in the strongest Garrison through Christ Jesus Phil. 4. 7. Ver. 7. Hitherto of our Saviours Person In this Verse followeth the Description of his Government which is the perpetual stay of the Church of God in this diversly and oft very sadly governed world but looking to Christ the Supream Governour Eccles 5. 8. all 's well or shall be well all is right or shall be set at rights at that last and great day Mean-while He moderates the worst things and makes them to those that are his the best things Rom. 8. 28. This Government is described by the extent peace relation administration and perpetuity of it 1. By the extent and amplitude of it for it is a thriving and still encreasing thing Christs Kingdom is still coming and coming on which was especially by the coming in of the Gentiles Psal 2. 8. Isa 49. 18 to v. 24. But still and even unto the end of the world wheresoever the Gospel is preached some are added Acts 2. 47. 11. 24. See Mat. 13. 31 32 33. All other Kingdoms and Monarchies have their decreases but Christ's is still on the growing hand yea He gains by what he loses the Blood of Martyrs being the Seed of the Church 2. By the peace of it for the Kingdom of God is peace Rom. 14. 17. and Christ the King is the peace Mica 5. 5. More particularly in and by the Kingdom of Christ there is a Personal and Social peace 1. A Personal peace and that divers ways For so there is a peace 1. Of Justification by the righteousness of Christ which is a main thing in the Kingdom of Christ Rom. 14. 17. and which being purchased with his Blood as a Priest he doth as a royal King bestow on all those thaâ— are his Psal 66. 18. Isa 45. 24. And by this Justification through Faith there is inward peace filling the heart with joy in all outward troubles Rom. 5. 1 2 3. 2. There is the peace of Sanctification by those gifts and graces which Christ as an ascending King bestows upon all those that are His by the Spirit of grace Job 7. 39. and by which he rules in their hearts and souls for the Kingdom of God is within us Luke 17. 21. This peace of Sanctification hath two branches for it ariseth 1. From the mortification of our Lusts which when they prevail there is fighting 2 Sam. 24. 10. but when they are prevailed over much tranquillity of mind as we see in David who was freed from grief of heart and greatly rejoiced in God when by Abigail he got the better of his irregular passion 1 Sam. 25. 31 32 c. Thus Christ rules when the peace of God rules in our hearts for the subduing of all those unruly passions that are the make-bates between Man and Man Col. 3. 15. 2. Peace ariseth not only from the subduing of our Lusts but from the quickening of us to newness of life from an holy frame of heart and a lively exercise of Christian graces in our whole carriage Thus by Faith there is perfect peace Isa 26. 3. and by the testimony of a good conscience in the faithful discharge of our duties much rejoicing 2 Cor. 1. 12. and by patience a possessing of our souls in peace Luke 21. 19. 3. There is a Personal peace of relation union and interest in Jesus Christ as Men are much quieted if they have a friend nearly related and dearly affected to them and that is able in every condition to give them help that hath enough in him for their use Thus it is with us in regard of Christ yea much better than thus inasmuch as his love and power is infinitely greater and the union
29. 13. 13. But providence to discharge a Duty is one thing projecting and fore-casting to satisfie a lust is another thing and a wicked thing Luke 12. 18 19. See 1 Kings 21. 7 8. Micah 2. 1 2. Jam. 4. 3. And to this evil with-holding and With-holder that which followeth in the Text is to be applied viz. the people shall curse him which they oft do sinfully but yet if they do not curse causlesly it may light heavily on them that give occasion to it as that Scripture shews Exod. 22. 23. Mal. 2. 2. Job 31. 16 22. But Blessing shall be upon the head of him that selleth Corn Albeit perhaps not from the poor who are more ready to curse when they want than to bless when they abound yet it may be expected from God on them that out of Conscience and Charity sell Corn for God useth to supply those more abundantly who freely part with that they have for others support as Prov. 3. 9 10. 2 Chron. 31. 10. Mal. 3. 9 10. This is more considerable in our Land where Corn is Meat and Drink both Quest May I not take my opportunity to sell when things be at the best Rate Answ Yes So it be without my detaining from others with others that do as I do that sustenance which at present they dearly want And therefore I may do so and take the advantage of a greater price because I am to use all lawful providence for my maintenance and the increase of my Estate Prov. 27. 23. Obj. But if I with-hold to a dearer time then the Market will be dearer at present than if I brought in and so the poor will fare the worse Answ 1. If every man should bring out at one time it would be so much dearer for poor people at another because there would be less to be brought or bought 2. If Corn-Masters should still bring in to the Market and sell away their Store when there is more Plenty this would make people groan the more if God should send Scarcity because there would be less to supply their need when it 's grown far greater 3. It 's very fit that the Husbandman should live by whose Industry all other men live Eccles 5. 9. as well as they that have nothing to husband which even the Scripture it self minds us of 1 Cor. 9. 7. 2 Tim. 2. 6. which yet he could not do with that advantage to his Estate that is needful for his encouragement if he sold off all at the lowest rate Out of what hath been spoken there may be observed for our further use these following Things 1. The wretchedness of many poor people If you with-hold Corn they quickly curse But if Sermons be with-held from them What complaint is there though the one be a perishing the other an ever-enduring nourishment John 6. 27. yea How many have declared a lust to the old Law that is to Popery because then all was cheap and they might have Corn and Belly-stuff at an easier rate than now though their Souls starved But if a Man after Gods own heart Acts 13. 22. will curse for any thing it is for being unjustly kept off from Gods own House and spiritual Table 1 Sam. 26. 19. See Job 23. 12. 2. See here what a fearful thing it is in Ministers and woful to them 1 Cor. 9. 17. to with-hold from poor people that receive the Gospel the Corn of Heaven Psal 78. 24. Isa 30. 24. and not bring it forth on the Lords Market-day day Rev. 3. 18. Oft People curse where God doth not but in this Case God will curse though People do not Mal. 2. 2 7 8 9. Isa 56. 9 10. Famine is the worst of Judgments Lam. 4. 9. a Famine not of Bread but of the Word of God is the worst of Famines Amos 8. 11 13. because the Soul is the best of Man Mat. 16. 26. To affamish the Soul therefore is the worst of Murthers to the least of which the curse of God is due and denounced Deut. 27. 24. 3 And this also shews that it is not a safe but a sad and dangerous thing for any righteous persons whose lips should feed many Prov. 10. 21. to with-hold from their Company that holy Conference which like the Staff of Bread might be a great stay to them and keep them from fainting If thou saith Bernard being adorned with the gifts â—â— knowledg and eloquence dost through fear sloth or an indiscreet humility bind up by an unprofitable and damnable silence that good Word which may profit many truly thou art cursed because thou hideâ— Corn from the People 4. If the Blessing of God shall be on him that selleth Corn and takes Money for it How much more on them that cast their Bread upon the Waters Eccless 11. 1. and give Bread-corn to them that cannot live without it and yet have no Money to give them for it Prov. 13. 22. A good Man leaves an Inheritance for his Childrens Children Ver. 24 He that spareth his Rod hateth his Son but he that loveth him chasteneth him betimes Qu. WHat course should Parents take to provide well for their Children Answ They shall provide well for them by being themselves good Persons and good Parents First By being good Persons For therein is contained a seeking of Gods Kingdom and his Righteousness whereupon outward things are added Matth. 6. 33. And what 's added to the Fathers Estate comes by ordinary course to the Child 2 Cor. 12. 14. It 's a good man that leaves an Inheritance to his Childrens Children as David did 1 Chron. 29. 28. Psal 89. 27 29. as Job did Job 42. 15 16. When the Wealth of the Sinner is laid up for the Just as we see of old it was 2 Sam. 12. 8. 2 Chron. 20. 25. Esther 8. 2. Thus it is the rather because a good Man useth his own good endeavours to augment his Estate And that two ways For 1. He useth a good Conscience in getting what he hath in a lawful solid and approved way and not by vanity and unlawful shifts which whosoever useth may look to have his Estate diminished ver 11. and not to hold out to the third Heir as the good Mans gettings do v. 22. Prov. 20. 21. 2. He useth labour and diligence and that is followed with encrease ver 11. By this means a poorer Man hath much Food for by his diligence he begetteth experience and discretion for the ordering of his Affairs When he that hath more hath less to wit for want of judgment to make the best of that he hath Prov. 13. 23. Secondly By being good Parents so they provide well for their Childrens good in two especial Ways 1. By their godly Instructions and wise Laws as here v. 1. v. 14. chap. 3. 1. The Fathers Piety is the Childs Portion inasmuch as by his good Education he walks in Gods way to make him godly and if once he can be brought to godliness that
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
mighty in words and as far as shame will suffer O what need to watch and pray that the Peace of God may rule in our hearts and that we may be amicable Col. 3. 15. when a Jeremy is so unamicable and implacable 2. Yet that something there is I say something to extenuate that which can no way be excused viz. 1. A natural temptation because as himself expresseth it v. 18. he was brought forth to such labour and sorrow and his days were consumed with shame This though it be no sufficient defence for him yet it may be look'd upon as a mitigation of his fault among men that know themselves to be in such sort moved though not in such an height because all men have not the like fiery affections with such temptations Oppression and ignominy makes a wise man mad and a godly man fierce 2 Sam. 10. 4 5. 12. 31. 2. A moral and spiritual foundation and rise of this his rising so high there was as it is suppos'd and it cannot be but that there was some good at the bottom as there was in Nehemiah's cursing and rough discipline Chap. 13. 25. we may presume that it was not only his own case and barbarous usage but Gods cause that made him so to transgress his bounds and to be zealous beyond knowledg herein he may be more excus'd than Job who also cursed the day of his birth but it arose from his present misery Job 3 20 24. but Jeremy looks like Jonah that was so froward and high with God because he supposed he should be accounted a false Prophet by his threatening and Gods sparing of Niniveh so Jeremy saw here that not only his person was opposed but his Ministry and that therein God and all Religion was trodden under foot which was so horrible a thing to him that it was tedious to him to live while he lived longer and longer to see God and Goodness more and more trodden under foot 4. And this also may be added that Jeremy may not be low in our eyes that he was a man of a most vigorous and keen spirit his affections wrought like new Wine Chap. 4. 19. 24. 9. the zeal of Gods house did eat him up yea zeal for God was at the bottom of these exceedings No marvel if Luther and such renowned Worthies that marched furiously for God were sometimes too furious and if they that had so much of heavenly fire had something also of strange fire for the best have flesh in them as well as spirit and it 's an hard thing for any man not to act according to his natural temper and constitution sometimes in a worse way as well as ordinarily in a better O how extreamly dull are they in action that are free from the extremity of passion O how may our coldness and lukewarmness move us to put a charitable Interpretation upon their words and actions that have been hot for Heaven though now and then scalding hot But though all this may be said for Jeremy yet nothing can plead sufficiently for such headlong passion nor for any that imitate him in it albeit they come far short of the height of it Jer. 28. 2 3 4. Thus speaketh the Lord of hosts the God of Israel saying I have broken the yoke of the King of Babylon within two full years I will bring again into this place all the Vessels of the Lord and all the Captives of Judah c. v. 4. Qu. When one Prophet said one thing and another did with as much confidence say a contrary thing yea when many speak good and one Jeremiah evil How could People know which to believe A. They might very well know if they were not willing to shut their eyes for 1. The Prophets were but Interpreters of the Law of God and tho they had divers immediate and particular revelations yet all suited with and confirmed the written Word Now that Law and Word of God threateneth all evil to Idolaters and men wicked and cruel in their carriage The Jews therefore being such at this time as the Scripture often shews and therein gives a reason of the Judgments threatned against them see Jer. 8. 15. 20. 8. 5. 19. 13. 22 I say they being so abominably bad they could not but judg Looking to the Word of God Deut. 29. 24 25. c. 31. 29. that they speak most truly that speak most terribly to them Obj. But if a sinful people repent good is still promised in the whole Word of God Deut. 4. 29 30 31. A. True but we find not that these false Prophets speak a word to move the People to repentance as Jeremiah still did Chap. 18. 8 11. 26. 3. And so they left them uncapable of any good And this will ever be the difference between a true and a false Prophet that a false Prophet promiseth a good condition without urging the condition of Obedience but the true Prophet preacheth all evil if there be not amendment and no good condition but upon that condition 2. This people were or might have been convinc'd in their own Judgment and Consciences that Jeremy spake true and they that opposed him untruths For 1. unby assed and more judicious men as namely the Princes Jer. 26. 16. acknowledged and that when this controversy was on foot yea and all the people said to the Priests and the Prophets that opposed Jeremy that he did indeed and truly speak unto them in the name of the Lord their God 2. Their own experience might set them right for divers Evils whereof Jeremy had prophecied were already come upon them Jechoniah and many with him being carried Captives to Babylon and the vessels of the Temple also carried away thither already see Jer. 27. 16. 28. 4. 3. They have here in this Chapter an evident and eminent example of the wrath of God upon and in the Death of this wicked Hananiah and that by the Word of Jeremiah declaring he should die because of his lying Prophecy whereby in stead of calling the people to Repentance and Submission to the King of Babylon and therein to God himself he taught them to rebel v. 16 17. So that the controversy was decided from Heaven and it might easily be known which was the truer Prophet because God sent a sentence from Heaven which was speedily executed against Hananiah by Jeremiah and that because he contradicted the truth that Jeremy had delivered 3. Jeremy was not the first nor the only Prophet that threatned thus Micah and Vrijah have been named before who Prophecied according to all the words of Jeremiah Chap. 26. 20. yea the true Prophets generally speak successively such things so that Jeremy cannot be looked upon as single in what he said 4. Jeremiah spake usually and constantly the same sad things with the danger of his life Jer. 26. 8. but they that spake smooth things had the applause of the people Micah 2. 11. now it 's