Scriptures Opened and Cases of Conscience Resolved, Ecclesiastes

Scriptures Opened and Cases of Conscience Resolved · Ecclesiastes

p. 67Scripture-Queſtions out of Eccleſiaſtes.

Eccleſ. 1. 2.

Vanity of Vanities (ſaith the Preacher) Vanity of Vanities, all is Vanity.

Qu. WHat doth this whole Book hold forth to us concerning this Vanity?

Anſw. It ſetteth forth this, that all is Vanity, ſave only the Fear of God and keeping his Commandments. In ſum, Out of God, all things are Vanity.

Now there is a Vanity of Sin, for Sin, and by Sin.

Firſt, Of Sin]; for Sin it ſelf is Vanity, as Idolatry, Oppreſſion, and an evil and unjuſtifiable courſe of life. See Jer. 14. 22. Rom. 1. 21, 22, 23. Pſal. p. 6862. 10. Prov. 13. 11. Iſa. 5. 18.

1. Sin is Vanity in three Reſpects.

1. Becauſe in its Nature, it is a Nothing, a Privation (foreign) a defect, no poſitive thing, no ſubſtance; for God made Subſtances, and all he made was good; but Sin is (figmentum Cordis noſtri, Gen. 6. 5.) an imagination and device of our own, Eccleſ. 7. 29.

2. Becauſe it deceives the Sinners expectation, giving him, inſtead of ſatisfaction looked for, (2 Sam. 13. 15, 29.) bitterneſs, either in repentance, or in damnation, Prov. 11. 4. Jer. 2. 19. Rom. 6. 21.

3. Becauſe it makes the Sinner himſelf become vain or a Vanity. If Idols be Vanity, the Idolatry is ſo too; for He is like them, Pſal. 115. 8. And therefore Man is mortal and vaniſheth away, becauſe he is ſinful; yea, Man in his beſt eſtate, ſince Sin came into the world, is altogether Vanity, Pſal. 39. 5. What a poor vain thing is the Prince of Devils by reaſon of Sin? Beel-zebub the god of Flies, the great Humble-Bee, and all other Devils under him, little Bees or Flies.

p. 69Secondly, For Sin], This Vanity is found in the Creatures that be not ſinful, they being appointed for Mans content, profit, honour, but are abuſed by ſinful men to covetouſneſs, intemperance, vain-glory—and ſo become Vanity.

This Vanity of the Creatures appears in Four Things:

1. IN that the Curſe of God is on them; I went by and curſed his habitation (ſaith Job), to wit, for the dwellers ſake; ſo the Earth is curſed for Mans ſake: yea, the Air is poiſoned by the Conſtellations of Heaven, and the Stars in their courſes fight againſt Siſera, Judges 5. 20. A Curſe is on the Heavens in a ſort for Mans Sin.

2. IN that they be in Bondage, Rom. 8. 20, 21. and in a groaning condition, v. 22. for as it is a great trouble to loyal Subjects to be inforced to ſerve Rebels and Enemies to their Sovereign; ſo it is to the Creatures to feed and cloth and cheriſh wicked Men; yea, not only ſerving Man a Sinner, but Man in ſinning, Numb. 22. 30. 32. Things made for natural neceſſities, are abuſed to carnal exceſſes; from this they deſire to be free.

p. 703. IN that they fail Men in their ends, not for which God hath appointed them, but which they (without God) ſet to them. They look they ſhould ſecure them in the day of trouble, Prov. 18. 11. but that they ſhall not, Prov. 11. 4. and for full ſatisfaction from them, whereas the Creatures ſhould not have ſatisfied Adam in innocency, Man being a Creature not ſatisfiable with any thing but that which is heavenly, and he being to be tranſlated for his ſatisfaction.

4. IN that they tend to diſſolution:

For 1. They periſh in the uſing, Coloſ. 2. 22. eat meat and it's gone, no more meat can be made of that which is eaten, Ground arable wears in the uſing.

2. At length they come to utter conſumption, 1 Cor. 6. 13. 2 Pet. 3. 12. Things muſt go at the Kings price; Put the Kings price on theſe things, weigh them in the ballance of the Sanctuary, and then call them Vanity, as the Preacher here doth.

Obj. Preachers ſay ſo, but Do wiſe Men think ſo?

p. 71Anſw. Solomon was not only a Preacher, but a King in Jeruſalem, ver. 1. yea, the wiſeſt King that ever was, 1 Kings 3. 12. yet he ſays ſo, ver. 2. Redeem thy ſelf from Vanity by doing the will of God, 1 John 2. 17. and the Creatures by imploying them to good and holy uſes, Luke 16. 9.

But (inſtead of this) there is Vanity.

Thirdly, By Sin], that is, unwiſe man adds to the Creatures Vanity, and moreover, to his own vexation, by his continual miſcarriages about the Creatures:

Namely, 1. IN exceſſive toiling and moiling about them (as many have done about the Philoſophers Stone, that turns (as they ſay) all to Gold) to get that ſuppoſed good and happineſs which it is not in them to give, And is not that a Vanity to labour extreamly to get that which can never can be had?

2. IN being over-ſolicitous for keeping that, the loſs whereof cannot make them miſerable, nor the holding of it, happy; Is not this a vexing Vanity?

3. IN regard of the uſe of the Creature, either in exceſs by voluptuouſneſs, p. 72or in defect, by miſerableneſs; And is not this a monſtrous Vanity?

4. IN regard of mens own End; for after all the imployment of Wit, ſtrength, ſtate and time, about theſe earthly things, there is [then, that is, at death] no difference (in regard of theſe externals) between Wiſe Men and Fools, between Rich Men and Beggars; yea, between Men and Beaſts, Job 13. 28.

5. IN regard of the leaving of all after their end; for Who ſhall bring a Man to ſee what ſhall be after him? Eccleſ. 3. 22. He that hath heapt up never ſo much, knows not to whom he ſhall leave it, whether to a Friend and Relation, or to a Stranger; whether to a Wiſe Man or a Fool: To be ſure, the hard labour is his, but what he hath got by it, may fall into the hands of a Drone or diſſolute Spend-thrift. Now for a Man to labour exceſſively to maintain anothers idleneſs, and to pinch himſelf ſordidly to maintain anothers prodigality, hath much of Sin in it, and of Vanity by Sin.

p. 73Eccleſ. 7. 10.

Say not thou, What is the cauſe that the former days were little better than theſe? for thou doſt not enquire wiſely concerning this.

Qu. DOth Solomon abſolutely bind us out from ſaying, the former days are better than theſe, or from queſtioning the preſent times?

Anſw. 1. He ſaith, and the Spirit of God ſaith, Say not], ſay not thou, What is the cauſe? for it is the manner of impatience to be asking Queſtions *Job 3. 11, 12. Gen. 43. 6. Jer. in loc.Job 3:11Job 3:12Gen 43:6, as if no good anſwer could be given; but the anſwer of the Preacher is to forbid them to ask, becauſe it is but a fooliſh Queſtion.

For 2. He ſaith, that they that ſay ſo make not a wiſe enquiry concerning this.

But for further inſtruction and ſatisfaction, the Queſtion may be anſwered Negatively and Affirmatively.

p. 74Firſt, Negatively, in two Things:

1. Solomon's meaning is not that ſome times are not worſe than others; for Chriſts own words (if we ſpeak of affliction) ſhew the contrary, telling us of ſuch tribulation as was not from the beginning of the world to that time, no nor ever ſhall be, Mat. 24. 21. And (if we ſpeak of Sin) the deſcription of the laſt times by the Apoſtle, ſhews the contrary, 2 Tim. 3. 1, 2, 3, 4, 5.

2. Nor is it his meaning, that if the Times be corrupt, they ſhould not be diſliked, and the iniquity thereof reproved and cried out againſt, or the calamity thereof bewailed; for that's a Duty, Iſa. 58. 1. Ezek. 9. 4. Jer. 13. 17.

Secondly, Poſitively, in divers Particulars.

1. A Man muſt not complain of the Times, as looking for a felicity in this world, and to enjoy ſuch Times as will have nothing in them to complain of.

2. None ſhould quarrel with the preſent Times out of vain reſpects, out of p. 75an humour of worldlineſs and diſcontentedneſs, when the Times they complain of are in truth better than the Times they commend, and the Time they commend worſe than the time they condemn. Thus, the Scribes and Phariſees made as if their Fathers days and doings were worſe than theirs, Mat. 23. 30. when their Fathers kill'd the Servants of God only, but in their time, the Son of God was ſlain, and by their hands. And ſo ſome old ignorant creatures have us'd to proclaim the Times of Popery here in England better than the latter Times of the Goſpel, becauſe then all things were cheap; when the cauſe of their ſaying ſo, is the regarding of their Purſe or Paunch more than their Souls.

3. Neither ſhould any queſtion the times ſo as therein to queſtion the wiſdom and righteouſneſs of Gods Government, by whoſe Providence it is that ſome Times are better and ſome worſe, Pſal. 31. 15. Amos 3. 6. See Mal. 2. 17. & 3. 13, 14. Job 1. 22. & 24. 1. & 34. 29.

4. Neither ſhouldſt thou, if the Times be ſadder, and the days wherein thou liveſt be gloomy days, torment p. 76thy ſelf with exceſſive grief, or pine away with ſorrow, Joſh. 7. 7, 10. Acts 27. 22. Ask not only the Times, Why are you ſo heavy? But thy Self, Why am I ſo heavy? Pſal. 42. 11.

5. Leave not thy Station, 1 Cor. 7. 24. Nehem. 6. 11. Amos 7. 14, 15. neglect not thy Calling out of a deſpairing mind, but go on in thy way, and wait upon God in thy place in an evil world; uſe piety, ſtudy repentance, Zeph. 2. 3. Get away every Achan, Joſh. 7. 11. yea, uſe prudence; Be ſilent, Take heed what thou ſayſt, and to whom, Amos 5. 13. and to whom thou committeſt thy ſelf, John 2. 24. Acts 9. 26. but yet Take heed of leaving the work committed to thee to do, Mark 13. 34, 35. Acts 5. 25, 28, 29, 42. And if there ſhould be any withdrawing for a time upon ſome ſpecial occaſion, be able to ſay as David; Is there not a Cauſe? 1 Sam. 17. 29. Take heed of queſtioning the Times ſo as that God ſhould queſtion thee (though thou be hardly dealt with) for a Run-away. Remember the Angels queſtioning of Hagar flying from her Miſtreſs, Gen. 16. 8, 9, with v. 6.

6. Do not ſo examine, pry into, and p. 77pore upon the evils of the Times as to forget the good of the Times. Theſe laſt Times are the beſt that ever were in regard of 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.

p. 789. 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 way… may be better than if the days had been better.

Nec vetus ſaeculum praeſenti praeferas, quia unus utriuſ que Conditor eſt Deus, Vi… tutes bonos dies viventi faciunt, viti… malos. Hieron. in loc.

p. 79Eccleſ. 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 p. 80the 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 p. 81thou 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 1 Sam. 15. 15, 22.1 Sam 15:151 Sam 15:22might 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 p. 82and act upon miſconceits; as we ſee in the Friends of Job **Job 42. …, 18.Job 42, 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 p. 83account 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.

p. 84The Second Advice is,

Be not overmuch wicked]; Where

1. We may obſerve (as in 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 p. 85afterward; 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 p. 86more 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.

p. 87In 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 p. 88in 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.

p. 89Eccleſ. 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 p. 90works 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 p. 91thoſe dear Servants of his, Gen. 19. 21. as Gen. 17. 18, 20. 2 Chron. 22. 9.

3. Becauſe God hath ſome great work for them to do; and therefore furniſheth them for it, and enricheth them by it, Iſa. 45. 1, to v. 6.

4. Becauſe God will not leave himſelf without witneſs, Acts 14. 17.

5. Nor them without Wages, 2 Kings 10. 30. Jer. 27. 6. Verily, they have their Reward, Mat. 6. 2. Thus for the Fountain.

2. In regard of the things accompanying theſe outward enjoyments or afflictions; For,

1. If we ſpeak of good and comfortable things; Good men have,

1. A better Title to them, enjoying them in Chriſt, the Heir of all things, by a more ſpecial and ſweet right than any out of Chriſt have, 1 Cor. 3. 22, 23. Mat. 5. 5. who have them out of common kindneſs rather than Covenant-love.

2. And a gift and ſuch grace from God to uſe them for Gods glory and their own comfort as others have not, Eccleſ. 2. 26.

3. They have alſo much more content in the enjoyment of them, than worldlings have, Pſal. 16. 5, 6. Prov. 10. 22. with Eccleſ. 5. 17. 1 Tim. 6. 6.

p. 922. If we ſpeak evil, that is, of afflicting things and an hard outward condition, even in that alſo Good men differ very much from graceleſs men;

For, In all afflictions, 1. They that fear God have that gracious Preſence of God that others have not; what-ever waves ariſe, yet Chriſt is in the Ship with them; and if they be ſick (yea, though of the Plague, that others dare not come near them) yet God will be ſo near to them, as to make all their beds in their ſickneſs, turning and toſſing, changing and altering it (as the Original word ſignifies) for their greater eaſe, Pſal. 41. 3. Or, If they be in Priſon, it is better with them than with other men. Joſeph and other the Kings Priſoners were bound in the ſame Priſon, but the Lord was with Joſeph in a far more gracious manner than with them, (Gen. 39. 21, 22, 23.) making him the Ruler there, and all he did to proſper.

2. The Godly, in their diſtreſs have ſuch promiſes as others have not, yea, even in regard of the things of this life, 1 Tim. 4. 8. as, that he will ſtrengthen them on their bed of languiſhing, Pſal. 41. 3. and lay no more upon them in p. 93any kind than they ſhall be able to bear, and will find out a way for them, 1 Cor. 10. 13. and make all to work for good unto them, Rom. 8. 27. ſuch Promiſes are good mens Priviledges, Iſa. 3. 10, 11. Eccleſ. 8. 12, 13. for unto a wicked man God ſaith, What haſt thou to do to take my Covenant in thy mouth? Pſal. 50. 16.

3. And the Children of God have ſuch Providences alſo, and workings of Gods hand for their ſupport and refreſhing (however their troubles be very great) as others have not. Thus Jacob obſerves and ſpeaks as if he were exceedingly comforted with the Lords rebuking of Laban in his behalf, Gen. 31. 42. Jehoſaphat and Ahab were in the ſame Battel, but Ahab though he ſought and thought to avoid the danger by his diſguiſing was ſlain, and Jehoſaphat, by the hand of Heaven was reſcued; for it was the Lord that helped him and moved the Enemy to depart from him, 2 Chron. 18. 29, 31, 33.

4. They have grace alſo to keep them from that ſin into which others (being preſs'd with affliction) …all, Pſal. 125. 3. John 17. 15. David was perſecuted by Saul, & Saul was proſecuted & afflicted p. 94by the Philiſtins; but mark the difference, Saul goes to a Witch, falls all along in deſpair, and at length kills himſelf: But David could never be drawn to kill Saul, and in all his perſecution God kept up his Spirit. The Rod of that wicked Saul did not ſo reſt upon him as to deject him, Pſal. 11. 1. or infect him ſo, as to make him put forth his hand to wickedneſs, Pſal. 125. 3. See 1 Sam. 28. 7, 8, 20. & 24. 13. & 26. 9, 10, 11.

5. They have ſuch a Comforter as the world knows not, and that is the Spirit of God, which dwelleth in them, and ſhall be with them, John 14. 16, 17. ſo that in whatſoever Priſon or preſſure they are, therein that Comforter is with them alſo; and being the Spirit of Truth, it comforts them ſtill by one Truth of Scripture or other, Pſal. 119. 50. unto which is added his inward Seal and Witneſs with their Spirits, of their good and happy eſtate, Rom. 8. 16, 17.

6. Whereas worldly Men, when their troubles are very great, are ſunk in deſpair, Gods Children when they are in the higheſt diſtreſs here, have their higheſt comfort in their Redeemer moſt p. 95imprinted and engraven upon their hearts, Job 19. 25, 26, 27. 28.

Thus there is a difference in what accompanieth the diſaſters of good and bad men.

3. There is a difference in the end, effects and conſequences of the condition of good and evil men; for the afflictions of good men build them up ſpiritually, Pſal. 119. 71. and keep them from being condemned with the world, 1 Cor. 11. 32. And are their way to glory, Acts 14. 22. But the proſperity of the ungodly ſlays them, Prov. 1. 32. becauſe thereby they ſin ſo much the more, Pſal. 73. 6, 9. and ſo lay up for themſelves a greater treaſure and meaſure of wrath againſt the laſt day, Rom. 2. 4, 5.

Theſe things make a great difference here.

Secondly, If all things be alike here, yet nothing ſhall be alike hereafter, Mal. 3. 28. but all unlike; There ſhall be a different Name, Sheep and Goats, Bleſſed and Curſed; a different Hand, right and left; a different Sentence, p. 96Come ye Bleſſed, and Go ye Curſed; a different Portion, Everlaſting Fire, and a prepared Kingdom: And Laſtly, far different Company; the Devil and his Angels, muſt be wicked Mens Companions, together with all their wicked Companions in Sin unrepented of here: But all that truly fear God, ſhall be with the Lord of Glory, with the Holy Angels and glorified Saints for evermore, Mat. 25, 34. 41. 1 Theſ. 4. 17, 18.

p. 97Eccleſ. 9. 7, 8, 9.

Go thy way, eat thy Bread with joy, and drink thy Wine with a merry heart; for God accepteth thy works.

Let thy Garments be always white, and let thine Head lack no Ointment, &c.

Qu. ARe theſe the words of ſenſual Men; or, Are they Solomon's wiſe and ſerious Sayings?

Anſw. 1. They are not to be taken as the words of ſenſual Men, deviſing, preſenting, and allowing to themſelves the utmoſt carnal pleaſure; for though the the things ſpoken of be ſo fully ſet forth in a way pleaſing to nature, that they ſeem to be the very ſame things that an Epicure would have, if he might have his will; yet theſe following things may be obſerved which make for the contrary. For,

1. Carnal and voluptuous Men do not uſe to ſpeak altogether in ſuch a language as is here uſed:

As 1. Laying this down, in the firſt p. 98place, that what they make merry withal ſhall be truly their own [thy 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 p. 99theſe 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 p. 100men 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, p. 101they 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 p. 102wanting 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.

p. 1032. 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.

p. 1043. 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 cares, fears, or diſcontents with ſuch providences as do not pleaſe him; nor be therefore ſad and diſmal, becauſe he will not make uſe of the Creatures that would make him chearful: That therefore which he adviſeth to, is, to make the beſt of the world, to afford our ſelves what is to be had from it for our more comfortable living in our Calling, and, for the generality, and when God calls us not away from it by ſpecial occaſions of abſtinence and mourning, to delight our ſelves in, and refreſh our ſelves with, the great goodneſs of God in theſe outward things, Nehem. 9. 25. Gen. 18. 5.

4. From the manner of Solomon's ſpeaking here, which may put us in mind of divers limitations, whereby p. 105what is ſaid here is to be regulated and reſtrained.

As 1. In regard of the things here named and to be rejoyced in, that they ſhould be our own (as was ſaid before) that is honeſtly come by; Not ſtoln Bread or Wine, Prov. 9. 17. Amos 4. 1. Not Apparel pull'd off others backs, Mica. 2. 8. Not a ſtrange Woman, but ones own Wife whom he loveth, and ought to love and take all pleaſure in; of which Solomon ſpeaks other-where, with larger and more expreſs allowances than are mentioned here, Prov. 5. 15, 19. yet doth he not mean that we ſhould ſo ſolace and make much of our ſelves with that which is our own as Nabal did, 1 Sam. 25. 11. grudging others any part in it who need it, Prov. 31. 20. and may juſtly expect it; for Solomon's Precept afterwards is, Caſt thy Bread upon the Waters, Give a Portion to ſeven, and alſo to eight, chap. 11. 1, 2.

2. A limitation is here to be underſtood, in regard of the meaſure and manner of uſing joyfully our enjoyments; for Solomon is an enemy to exceſs, Prov. 23. 20, 21. Albeit therefore he mentioneth here a liberal uſe of the Creatures, p. 106yet he alloweth not an unlimited uſe; yea, This is a certain Truth that no man can uſe the Creatures joyfully that uſeth them exceſſively: for then, they over-charge the heart, diſtemper the body, and trouble the conſcience, Luke 21. 34. Prov. 23. 29. Mark 6. 21, 22, 26. We muſt not think that Solomon gives ſuch a liberty to others as he would not take himſelf; Now though he himſelf gave himſelf to ſearch, find, and take a trial of the utmoſt of Creature-delights; yet ſtill he kept his acquaintance with wiſdom, chap. 2. 3, 9. the Rules and Bounds whereof therefore, he gives no other man leave (here) to tranſgreſs.

3. And a limitation may be here gathered from the time, expreſſed thus, The days of the life of thy Vanity which he **That is, God.hath given thee under the Sun; whereby he doth not mean that ſince a man can enjoy theſe tranſitory comforts only in this poor and vain life; therefore he ſhould live like an Epicure with them, Iſa. 22. 12, 13. but that, ſince in this life only we can have the comfort of them (as it is, ver. 6.) therefore we ſhould take it while we may have it, and ſweeten the days of our vanity p. 107with it; And withal minding us, that He ſpeaks all this, not as if there were not a greater Happineſs to be looked after (there where there ſhall be no Sun, Rev. 22. 5. yea here, under a better Sun, Mal. 4. 2. Cant. 2. 3.) but that, as to our outward ſtate here in this world, there's nothing better than to walk in the fear of the Lord (for that's the great thing that Solomon ſuppoſeth and propoſeth in this Book, chap. 12. 13.) and with labouring in our Callings (which here he expreſſeth) and (thus walking and that we may the better thus walk) take that lawful comfort from the Creatures which is to be had from them; ſo that I think Solomon means no more than what is ſaid elſewhere, viz. That we ſhould ſerve the Lord with joy, in the abundance of all things, Deut. 28. 47.

p. 108Eccleſ. 5. 5.

Better it is that thou ſhouldſt not Vow, than that thou ſhouldſt Vow and not pay.

Qu. SInce Solomon gives ſuch a liberty for not Vowing, it may be demanded what uſe there is eſpecially of Vowing, and what Grounds there are in Goſpel-times?

Anſw. The anſwering of this requireth the diſtinguiſhing of Vows; which are of three Sorts.

1. Ceremonial], which (according to the will of God, Pſal. 76, 11.) were made, and were, by expreſs Command, to be paid by the People of God in the Old Teſtament; and in thoſe Times and to that People, were a part of the Worſhip See Ainſw. on Levit. 27. 1.Lev 27:1of God; becauſe the matter of them was (then) commanded of God, as the vowing of Sacrifices, Pſal. 66. 13. and Preſents to be brought to the place of the Name of the Lord of Hoſts, the Mount of Zion, Iſa. 18. 7. Such Vows as theſe, or the Vowing of ſuch things as theſe p. 109are now abrogated: theſe being Times of Reformation, and another ſort of Church-adminiſtration, Heb. 9. 10.

2. Moral], as to walk in obedience to God, Pſal. 119. 106. and to perform the Duties required in his Word, both in the Old and New Teſtament, which we are apt to let ſlip, but may hold the faſter by helping our infirmity by a Vow: of which nature the Vow of Baptiſm is, and ſubſequent Covenant renewings for the better performing of it.

3. Miniſterial, auxiliary, ſubſervient], wherein the matter is not (as it is in the moral Vow) a thing commanded, but ſome indifferent thing; as to give ſo much to the poor, to abſtain from ſuch or ſuch Meats or Drinks, in both which God gives a liberty; yet there may be need of reſtraining a mans ſelf in the latter, that is, in this or that Creature wherein he uſeth to exceed, and to bind himſelf in the former, that is, in devoting ſome ſum to the poor, that he may not be ſo defective as nature (without ſuch a bond) uſeth to be, and is ſtill like to be, in the Duty of Charity.

Now for the lawfulneſs, expediency and ſuitableneſs of a Vow to the will of p. 110God, theſe two latter ways, that is, for me to Vow, to do what God requires, and to uſe all helps that will truly and in reality aſſiſt me to do it the better, there are theſe grounds.

1. There is a Ground in nature there having been the cuſtom of vowing in all Nations, becauſe nature hath implanted this in Men, when they deſire, or have obtained any ſpecial benefit from God, to teſtifie their thankfulneſs in ſome voluntarily-vowed retribution. **Me Tabula ſacer votiva paries indicat humida ſuſpendiſ…e veſtimenta potenti Maris Deo. Hor. 1. Carm. Od. 5.This we find in the Mariners, who being put in fear of the true God, did not only offer a Sacrifice to him for the preſent, but did alſo make Vows, whereby they did ſome way or other engage themſelves to him for the time to come Jona 1. 16.

2. A further Ground of this and … better, will appear from Scripture:

As 1. From Iſa. 19. 21. They ſhal… vow a Vow unto the Lord and perform it▪ It is ſpoken of the Egyptians, that ſhould be called into the Church, and ſo hath reſpect, eſpecially, unto Goſpel-times▪ Acts 8. 27, 37, 38.

2. From divers Paſſages in the Pſalms As 1. Pſal. 50. 14.] where God ſets p. 111aſide 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.] Ʋnto thee ſhall the Vow be performed, where the words following, Ʋnto 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 p. 112Sacrifices were for the moſt part vowed things **Calv. in Deut. 23. 21.Deut 23:21; 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 **As in Sacrifices without which their thank-Vows were never paid in publick, Moller in Pſal. 56. 13.Ps 56:13, 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 p. 113God, 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 **Calv. Inſtit. l. 40. S. 4.is to be underſtood; and unto theſe two ends, the Vow of Jacob, Jepthah, Hannah, and others **Pſal. 132. 2, 3. with 2 Sam. 7. 2. So 1 Chro. 4. 10.Ps 132:2Ps 132:32 Sam 7:21 Chr 4:10may 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 ††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.Deut 23:22to 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 p. 114our 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 p. 115unto 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 p. 116ſelves 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 p. 117of 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 * Votum eſt Sepes Sanctimoniae., 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 **Neder, foreign, Votum.; the Reaſon whereof is, becauſe when we p. 118deſire 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 **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., 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.

p. 1191. 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 Perkins Caſes of Vows, page 97.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 p. 120not 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 p. 121the 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 **Vota Moralia eadem ſunt in veteri & novo Teſtamento, Chemmit. exam. par. 3. c. 60.; 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) p. 122A 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 aaExod. 24. 7.Exod 24:7, Joſhua bbJoſh. 24. 25.Josh 24:25, Jehoaſh cc2 King. 11. 17.2 Kgs 11:17, Aſa dd2 Chro. 15. 12.2 Chr 15:12, Hezekiah ee2 Chro. 29. 10.2 Chr 29:10, Joſiah ff2 Chro. 34. 31, 32.2 Chr 34:312 Chr 34:32; 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 p. 123appear from the Expoſition of the Ten Commandments, and that extent that is aſcribed to every Precept, to wit, that Vid. Rivet Explic. Decal. p. 6.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 **Jer. 5. 8.Jer 5:8is therewithal forbidden; and on the contrary, where a Duty is commanded, whatſoever is neceſſary for the performance of that Duty, is therein comprehended, as when the firſt and ſecond Commandment require the worſhipping of the true God according to his Word, it requires the forbearing of that Communion with Idolaters that will hinder it **Deut. 7. 4.Deut 7:4, and to join our ſelves with thoſe with whom we ſhall have opportunity and aſſiſtance for 2 Cor. 6. 14.2 Cor 6:14it, 2 Chron. 11. 13, 16.

This may ſerve to ſhew that every Man is tied to that without which he ſhall not be able to do the will of God as he may if he take that help; as Joſeph may be ſaid to be bound to forbear (as he did, Gen. 39. 10.) the company of his tempting Miſtreſs; not that it was a ſin (in it ſelf) to be with her, but if he had not avoided that, he would have been in more danger of lying by her.

p. 124There is, beſides this General,

2. A Perſonal ſolemn Promiſe or Vow that may be made, of uſing ſuch or ſuch an help, (being a bodily exerciſe, or ſomething in it ſelf indifferent) needful for ſuch or ſuch a perſon, which yet another may not need; And this it concerns thoſe only to betake themſelves unto, who are upon good and ſerious conſiderations, convinced of the need of it for their proper help, and that there will be a want in their Obedience to God if they bind not themſelves to it; yet herein they are ſo to limit themſelves in regard of the thing and the time as their neceſſity, with reſpect to the Moral Obedience they owe to God, requireth; avoiding the cenſuring of any others that take a greater liberty, in whom things are not ſo circumſtantiated as in themſelves.

Unto all that hath been ſpoken in this Queſtion, (which by reaching out for further information and ſatisfaction hath been ſo tedious) I ſhall for concluſion of the Queſtion whether Vows be required, add this diſtinction, viz. That in a Vow there are two Things.

1. An implicit but a ſincere purpoſe p. 125of heart to do what is required of God, and what we need as an help thereunto, Pſal. 119. 57.

2. An explicit formal Vow in the preſence of God that we will certainly do it, Gen. 28. 20, 22.

The former of theſe is ſo neceſſary, that to deſire any grace of God, without a purpoſe to uſe the means which God putteth into our hands for the obtaining of it; or to ſeek any good from God (eſpecially any ſpecial mercy) without Vid. Ames Caſ. c. 16. lib. 4. queſt. 2.a ſincere intention to ſerve and glorifie him, if we obtain it from him, is no leſs than (in a ſort) to mock God.

As for the latter more expreſs and ſolemn Vowing, though ſo ſerious a thing be to be done with all good advice, and in matters of greater moment; yet that it is lawful, and ſometimes expedient, and that we cannot do better than put ſuch a Bridle upon our ſelves to reſtrain us from thoſe un-approved things unto which our natures are fiercely carried, this, I ſay, is ackowledged **Ri… Explic. Decal. p. 101. Calv. Inſtit. l. 40. c. 13. S. ….. Now why it ſhould not be required of us alſo, when, in true judgment, conſcience and experience, we find the need of it, and that our weakneſs exacteth it p. 126of us, I (for my part) do not ſee; yet, becauſe I would be far from impoſing any thing that God impoſeth not, I leave it to thoſe conſcientious Chriſtians to conſider of, that are under the convictions of the need they have of it, and the help they have by it.

That which remaineth, is, to anſwer divers Objections.

Obj. 1.] The Old Teſtament gives a ful liberty not to Vow, Deut 23. 22. And there is no mention of a Vow in the New Teſtament, ſave only of Paul's, (Acts 18. 18. & 21. 23, 24, 26.) which appertaineth to the Old-Teſtament-Service, and which he did undergo and yield to, not as required of God, but as willing to condeſcend to the Jews, in a thing wherein at that time there was an indifferency, for the winning of them the better to the Goſpel, by ſhewing his reſpect to the Law of which they were ſo zealous: What then is there in Scripture binding to Vowing?

Anſw. 1. For the Old Teſtament, it was ſhewed before how often they entred into Covenant with God, which was (for ſubſtance) but a purſuance p. 127of their Circumciſion-Covenant wherein they were all bound. As for Pſal. 76. 11. it hath been ſpoken to already. Now to that in Deut. 23. 22. If thou ſhalt forbear to Vow, it ſhall be no ſin to thee; this Anſwer is given **So Al worth in Deut. 23. 22.Deut 23:22: It ſhall be no ſin, that is, not ſo great a ſin to forbear Vowing as to break a Vow, as it is expounded, Eccleſ. 5. 5. And ſo it is like that, John 15. 22. otherwiſe, Negligence and Unthankfulneſs is ſure ſinful, Luke 17. 17, 18.

2. As to the New Teſtament, It's true; There is no expreſs Precept for Vowing, but the Queſtion is not of the Name, but of the thing; And ſo it is anſwered*Sharpii Curſ. Theolog. De Vot. Queſt. 1. Col. 1932., that for Moral Vows, they are contained in the Moral Law (as helps for the better performing of all the Duties thereof) which Law continuing in the New Teſtament, the neceſſary aſſiſtances to our obeying thereof are therein included. The principal part of Jacobs Vow (which he ſaw he needed and which God accepted and anſwered) was plainly Moral, viz. then ſhall the Lord be my God, and why we ſhould not ſay ſo, and Vow ſo, upon a ſpecial mercy received or to be received, p. 128Who can tell? As to Miniſterial Vows of this or that outward thing they are of an inferiour nature, and have been ſpoken to before, as things wherein there is a greater liberty, and yet from which (as the caſe may ſtand) we are not altogether ſet free.

Obj. 2.] But why ſhould any Vow be made for the keeping of Gods Moral Commandments, when it is impoſſible for us to obſerve them?

Anſw. 1. We ſee David vowing that, Pſal. 119. 106.

2. Calvin Anſwered **Inſtit. 1. 40. c. 13. S. 6.very remarkably, that ſuch Vows are made under and with reſpect unto the Covenant of grace, wherein is contained the aid of the Spirit of God for the keeping of all the Commandments of God acceptably; and alſo, remiſſion of ſins, when we cannot keep them perfectly. This may ſerve to anſwer what can be objected againſt our Baptiſmal Covenant (wherein all are required of God to ingage) which is to keep Gods holy will and Commandments all our days; As alſo againſt the ſubſequent renewings of the ſaid Covenant.

p. 129Obj. 3.] But if all be vowed in Baptiſm, then the thing is done, What need any more? The repeating thereof may be counted ſuperfluous.

Anſw. Not ſo; for though by that firſt Covenant, and by Gods Commands of Obedience in it, we be ſufficiently and eminently bound to our Duty, yet (in regard of our ſelves) we are not ſo aſſiſtingly obliged as we may be by our own additional ingagements; I do not mean that we can add unto, or augment the Divine Bond, but only that it is by our Vow more acknowledged of us, and by every new engagement, more faſtened upon us, and we gird cloſer to our ſelves the Lords Bond, which, without that, hangs looſer. If I conſider my ſelf, in regard of God giving ſuch and ſuch Precepts, then the matter ſtands thus; He binds and I am bound: But if I look on my ſelf with reſpect to my after-vowing to obſerve theſe Precepts, then the matter ſtands thus; I am bound, and I alſo bind: and ſo God may ſay, if I fail, not only I condemn thee out of my own mouth, having given thee a Law which thou haſt broken, but out of thine own mouth (O thou evil, and p. 130unfaithful Servant) becauſe thou didſt reſume that Law, and lay it down to thine own ſelf and ſoul, and yet haſt tranſgreſs'd it; as 1 King. 2. 42. Thou ſaidſt, that is, thou cloſedſt in it, which is done more by an after-vow.

Hence Joſhua when the people were ready and reſolute to ingage, ſaith, Ye are Witneſſes againſt your ſelves, Joſh. 24. 21, 22. to wit, in binding themſelves to what God bound them; ſo that more weight lies upon us to keep us from lifting up our ſouls to vanity, and to reſtrain us from exorbitancy by our own engagements; and another Argument and Motive is added to our walking uprightly; In regard of our ſelves therefore, they are not ſuperfluous; no more than it is that a Debtor reneweth his Bond, though he were bound as ſtrongly in the old Bond as in the new; for by a new Writing and Sealing there's a new ſenſe of his Debt, and inſtigation to the payment of it. And in regard of others, Vows of Thankfulneſs to God ſet before the eyes of Men, may confirm their Faith in regard of the Mercy for which we teſtifie our thankfulneſs, and may alſo be p. 131for their imitation, and to teach them to glorifie God when they receive the like favours from him; Beſides, that it is not to be forgotten that when Infants are baptized, they are not able to conceive of any Covenant; and therefore had need to have it taught them, and underſtandingly and voluntarily (perhaps many years after) to bind themſelves in their own Perſons to the performance of that Covenant, unto which notwithſtanding they were bound when they were baptized.

Obj. 4.] God loves willingneſs, and that which is done freely: now Vows bind, and take away freedom.

Anſw. The willingneſs and liberty that God likes, and that we ſhould always retain, is a liberty that is oppoſed to conſtraint, 1 Pet. 5. 2.

Obj. But the Apoſtle ſaith, not of neceſſity, 2 Cor. 9. 7. and Vowing lays a neceſſity, and leaves no liberty of going back, Judg. 11. 35.

Anſw. The neceſſity there ſpoken of, p. 132is the ſame with conſtraint; for it is oppoſed to what a Man purpoſeth in his heart, that is, to what a Man chuſeth by his own free-will, upon ſome conſideration or other by which he is over-powered; Now, albeit when a Man hath vowed, there is a neceſſity of payment (as of a Debt to which a Man hath willingly ingaged himſelf) yet there is not ſuch a neceſſity as wherein there is an enforcement; for it is ſuppoſed he is willing to pay that binds himſelf to pay; nay, it proves him the more willing; for therefore he binds himſelf, becauſe he is willing to do what he is in danger not to do unleſs he tie himſelf to do it. He that is unwilling to do a thing, muſt needs be more unwilling to bind himſelf to do it. We do good works willingly, and yet we are Debtors to the Spirit (Rom. 8. 22.) and ſo bound to do them neceſſarily. The neceſſity of Debt, is not againſt liberty, but of coaction. When it is ſaid (in the Original) foreign, Neceſſitate them to come in, Luke 14. 23. it implies not any violent conſtraint, but over-powering Reaſons and Convictions drawing in the Will: Paul ſaith, A neceſſity is laid upon p. 133me, 1 Cor. 9. 16. and yet ſaith immediately after, If I do this thing willingly, I have a reward, ver. 18. elſe not, if againſt my Will; but howſoever, a diſpenſation of the Goſpel is committed to me, that is, I lie under a neceſſitating diſpenſation. There is a neceſſity to ſerve God, and yet His ſervice is perfect freedom, 2 Cor. 3. 17. And there is this difference between neceſſity and coaction, that the coaction is with grief, but the neceſſity if the Vow be well made (as Jepthah's was not; and therefore required not performance but repentance; I ſay, the neceſſity) is undergone, by a good heart, with joy. Now, As for Miniſterial Vows of external exerciſes or aſſiſtances, there's no neceſſity in regard of the matter of them, the thing being in it ſelf free, but in regard of the Subject, there is a neceſſity of performance incumbent after the Vow made. And yet what was indifferent before, remains indifferent, even to him, in regard of his judgment (and therefore he may not condemn others if they do what he muſt not do, or do not what, by his Vow, he muſt do); only, in regard of the uſe, he lies under his voluntary Vow, and ſo p. 134cannot take that liberty that another man may.

Obj. 5.] He that vows, lays a ſnare for himſelf, and brings upon himſelf a double guilt, if he fail: the one, in that he doth not that which he conceives himſelf in duty bound to do; the other, in that he hath broken a Vow whereby he tied himſelf to do it.

Anſw. 1. Every Man is to be ſo well adviſed before he enter into a Vow, as to ſee it to be a thing that will help him, not hamper him; and a Spur to prick and prompt him to his Duty, not a Sword to wound him.

2. The firſt of theſe Guilts, to wit, in that he doth not the Duty, (whereof he was convinced, and therefore Vowed) is not to be imputed to his Vow, but to his ſecurity and careleſsneſs in not doing his Duty, which is heightened indeed becauſe it continueth after a Vow.

3. It cannot be avoided but that in ſuch Caſes there will be a double Guilt, (which falleth out alſo in the Vow of Baptiſm to which we are all bound); But then, we muſt know that a thing p. 135good in it ſelf and acceptable to God (as the Vow here ſuppoſed to be) and alſo which may be of excellent uſe **Utilitatem ſuam habent eximiam, quod nimirum hominis animum in bono confirmant, & à malè agendo nos cohibent, Baldw. Caſ. De Votis, p. 281., is not to be condemned or laid aſide, becauſe of an evil that by accident adheres, or rather is faſtened by our own fault and the tentation of the Devil to it. Things in themſelves good are not to be laid aſide, becauſe of an accidental evil; for then even our eating and drinking muſt be let alone, or at leaſt, Phyſick (which is more like Vowing) becauſe there is an eaſie and frequent miſ-acting therein: Rather therefore, when we fail in ſuch a Caſe, there ſhould be a double fault, a double acknowledgment, a double repentance, in which way a double pardon may be hoped for; and it may be better hoped for, becauſe the fault is doubled by means of that Vow wherein we bound our ſelves out of a willingneſs to do the will of God.

4. It is here to be conſidered, that as there may be a Snare on the one hand, that is, in Vowing, ſo there lies alſo a Tentation on the other ſide, that is, in leaving a Mans ſelf looſe. To ſhun Covenants and Engagements, is a ſecret contributer to Security; for then the p. 136idle heart is apt to ſay, If I go on as before, though I be defective in Duty (as all are) yet I do not add to it breach of Covenant; for I make none; as profane people uſe to ſay: Though I be looſe and run out at times, yet I am no Hypocrite; for I make no ſuch Profeſſion as they do: But ſuch may know that it is the mark of a diſhoneſt Man, to be loth to renew his Bond, becauſe thereby he knows he ſhall be tied more than before, and if he break, be more blamed. Creditors like thoſe Men betrer that are ready to renew their Bonds, though they fail after, becauſe it ſhews a good nature, an honeſt mind, and a willingneſs to pay if they were able. Nor is it in vain to Vow though we fail; for even becauſe of that failing a gracious perſon is ſo aſhamed and confounded The breach of our Vow will ſo pierce our hearts, as … fortifie us againſt …w Aſſau…s. Dod Serm. on Pr…. 28. 13., that he doth at laſt ſet himſelf to do what he hath Vowed to do with a greater confirmation of mind, and ſo makes good his Vow at laſt, the rather becauſe he hath not made it good before; as he that hath often promiſed to pay a Debt and failed, even for very ſhame pays at laſt.

p. 137Obj. 6.] If it be required of God to make a Vow about things indifferent, then it is a ſin not to make it; But who will ſay, it is a ſin, not to Vow to obſtain from ſuch Meat or Drink, or not to Vow, after the receiving of a ſpecial mercy, to give, in way of thankfulneſs, ſuch or ſuch a portion to the Poor, or good uſes?

Anſw. It's true, that things indifferent (as indifferent) are not the proper matter of a Vow, but only as they are a needful and an apt aſſiſtance for the doing of that which is not indifferent, but required of God as a Chriſtians Duty. Such Vows are not made by the neceſſity of any Precept, in regard of the things themſelves, but upon a ſuppoſed neceſſity of them as a means (to ſuch or ſuch a perſon) for the accompliſhing of that Moral End for which they are intended and entred into. We cannot ſay, it is neceſſary to Vow an abſtaining from the uſe of Wine, or the giving of ſuch a ſum of Money to good uſes, or that it is a ſin if the one or the other be not done; but we may and muſt ſay that Temperance is neceſſary; p. 138and real Thankfulneſs is neceſſary; and therefore, ſuppoſing a man to be convinced within himſelf that he cannot attain the temperance, or ſhall fail in the thankfulneſs without tying himſelf to ſuch means and helps, I cannot ſee (and yet I ſpeak with ſubmiſſion, in a thing wherein others are ſo ſhie) but that in ſuch a caſe it will prove a ſin to ſuch a man to forbear ſuch a means to him neceſſary for the accompliſhing of ſuch Ends; for, Is it not a ſin in a Man not to reſpect as he ought God's Ends, and conſequently, not to uſe all thoſe good means that God hath put into his hands to ſerve God better, and give God what he requires of him, eſpecially if he and others have found by experience the benefit of ſuch a courſe?

The ground of this Vowing is, the mutability and inconſtancy of the will Vid. Chemnit. p. 3. c. 6. exam. Concil: Trid. p. 30. & cap: 7. p. 31.of Man in better and harder things, which therefore needs a peculiar and ſtrait Bond to keep it firm. It's uſual with us in our ſtraits to be ſtrait with our ſelves, and to entertain divers holy and ſelf-denying purpoſes; but being ſet free from trouble, we grow remiſs, ſecure (like Lot's Wife) look back to p. 139what we like: Now for the preventing of this ſecurity, a Vow is of great uſe (yea, in thoſe things wherein we are bound before by the command of God) becauſe thereby, which way ſoever we go, we carry about with us, a commonefaction and ſpiritual munition in our conſciences to arm us againſt the evil and violent inclinations of the fleſh, the inſtigations of Satan, and thoſe affected pretences that are apt to ariſe in our corrupt hearts, to make a looſer way look well enough. Mr. Dod **Ubi ſupra.well obſerves, that the true reaſon why Satan is ſo violent in tempting, and we ſo weak in reſiſting, is, becauſe we hang off, halt between two opinions, and have faint reſolutions of forſaking ſin; and therefore (ſaith he) if no better means will ſerve the turn, we muſt bind our ſelves by a ſolemn Vow and Covenant to labour and ſtrive againſt our principal and moſt dangerous corruptions. Much hath been ſpoken of the lawfulneſs and expediency of a Vow, how it is continued and how far it may be urged in the new Teſtament, whereunto, ſince this Subject is already ſo far proſecuted, ſome other things may be more diſtinctly and ſuccinctly annexed, p. 140that the whole Argument may be better comprehended.

The Firſt Enquiry.

Queſt. What is a Vow, and how diſtinguiſhed?

Anſw. A Vow is a voluntary and ſerious Promiſe made unto God, with a ſolemn engaging and binding our ſelves to him, to do what we have promiſed in his preſence.

There are many other Deſcriptions, but they are rather of a right and regulated Vow, than of a Vow; yet Jepthah's Vow is called a Vow.

Now for this Deſcription. It's true, that a Vow lies eſſentially and fundamentally in the purpoſe of the heart repreſented before God; but yet a ſingle purpoſe, without a promiſe, is diſtinguiſhed from a Vow, becauſe every Vow hath a Bond in it. There may be a purpoſe of heart preſented before God, and that with a mind to perform it; but if there be not a will **Latinè Votum à Voluntate dicitur, quia à deliberatione proficiſcitur. Scharp.and intention to oblige our ſelves unto God for the performance thereof, it doth not bind as a Vow doth.

This Vow and Promiſe is to be made not to Saints or Angels, but to God, whoſe intereſt is concerned in it, who alone p. 141knows the heart where the Vow is bottomed, and to whom it properly belongeth to puniſh all thoſe whoever they be that deal falſly in their Vow and Covenant; See Deut. 23. 21.

And what an engaging of our ſelves there ſhould be to perform when and what we have once Vowed, we may ſee in David, Pſal. 119. 106. and in Hannah, 1 Sam. 1. 28.

This Vow may be made either in expreſs words, or in the mind only if it be ſuppoſed to be done with a mind to bind; For as to God, who is the Searcher of all hearts, it's all one *Rivet. Explic. Decal. p. 103. whether the tongue ſpeak, or the heart only; as we may collect from Hannah's ſpeaking in her heart, wherein, when ſhe Vowed, the work was at leaſt, moſt and principally, Polan. Syntagm. p. 632.and for the ſubſtance done, 1 Sam. 1. 11, 13.

Now, A Vow, as to the diſtinction thereof, is,

1. Common and Univerſal of all the People of God, made firſt in the Sacrament of initiation, which is now the Sacrament of Baptiſm, (for albeit Infants cannot then make it themſelves, yet it is made for themſelves, ſo as that p. 142when they come to age, they are by that tranſaction bound to perform it); And this Vow is renewed in the Sacrament of Confirmation, that is, of the Lords Supper, in a ſpecial manner; for it may, and is to be done otherwiſe alſo.

2. Singular, of this and that Man voluntarily and occaſionally binding himſelf (whereof the former Deſcription is given).

And this is twofold alſo.

1. More General], when a Man, upon this or that ſpecial and weighty occaſion or reaſon, ties himſelf in the preſence of God to do thoſe things that are required of him, and impoſed on him by the Word of God, as Jacob and David did, Gen. 28. 21. Pſal. 101. 2, 3. (ſee the Contents) & Pſal. 119. 106.

2. More Special], which is not a Moral Vow, (as the former was) for the performing of any thing commanded, but it is (as hath been ſaid) a Miniſterial Vow, ſubſervient to the Moral, and may be deſcribed to be, a voluntary ingaging of our ſelves to ſome outward work in it ſelf not required, but uſeful to us that that which is a worſhip of God, may be better performed; or, It p. 143is a Vowing of an arbitrary and indifferent thing for a Moral End.

The Second Enquiry.

Queſt. What then are the Ends and Reaſons of a Vow?

Anſw. They are ſuch as theſe.

1. To aſſiſt us in our Obedience (our doing of good or forbearing of evil) in in thoſe things wherein we find it moſt difficult: As ſuppoſe, a Man find himſelf very averſe and ſhifting from ſelfexamination, and that required ſaying, What have I done? Jer. 8. 6. it may give him juſt reaſon to tie himſelf to ſome times of Humiliation, (as once a month, or ſtill, before the Sacrament) that the Duty of Repentance may not be quite thruſt out of doors, while it is (from time to time) thruſt into Corners, and though it be not denied yet it is ſtill delayed and omitted: Accordingly, there may be juſt cauſe to bind ones ſelf, even by Vow, to ſet times apart for reading Scripture and Prayer, leſt otherwiſe we be ſtrangers to our Bible and to our God. So, if a Man be given to his appetite, and hath found himſelf often to offend, and to offend his Conſcience that way; or that ſuch Meats and Drinks p. 144(as Wine) have been unto him, grievous provocations to ſin; or that he hath been therein often caught by ſuch and ſuch tempting Company; Here a good ground is laid of laying, by Vow (in regard of ſuch Things and Perſons) a reſtraint upon himſelf, that he may not for want of faſting, (Numb. 30. 15. 1 Cor. 9. 27. Jer. 35. 6.) or binding out himſelf from what is pleaſing, but not neceſſary, lie in that ſin which it is neceſſary, by all good means, to rid our ſelves of. Unto this Head the Vow of the Nazarites heretofore may be refer'd, wherein Holineſs and a ſpecial ſeparation of themſelves from all worldly pleaſures and the ordinary delights of other Men unto the Lord, Numb. 6. 2, 5. was intended and kept ſtrictly to, for the time of their Vow; whereupon they were highly eſteemed, Lam. 4. 7. and the people were or might be, happy in them, becauſe they were Patterns of holineſs, Amos 2. 11. Now the Rule of theſe external and auxiliary things, is, that they muſt not be Vowed abſolutely, and in a ſeparation from their End (as if Religion were to be placed in obſerving this or that day, in abſtaining from p. 145this or that Meat, or that any thing were merited by theſe obſervances), I ſay, they are not to be Vowed abſolutely as if there were any neceſſity, or holineſs in the obſervance, but relatively, as they are helps of obedience.

2. To aſſiſt us in our Prayers, and comfort our hearts in the time of great Affliction, as Jacob vowed, and Jepthah, and Hannah, partly at leaſt, to ſtrengthen their Faith in Prayer, (unto which ſomething hath been ſpoken before **See before, p. 115, 116.), it confirmeth the heart much in expecting good from God, when there is a declaration of our good affections to him, and that he ſhall be a gainer, (if we may ſpeak after the manner of Men) in his glory by granting thoſe things which make for our comfort.

3. To aſſiſt us in our thanksgiving **Sic intelligendi ſunt omnes loci in Pſalmis, qui de Votis loquuntur, Calv. Inſtit. ubi ſupra., Pſal. 50. 14. which appeareth to be more real, if we do not only offer the Sacrifice of praiſe unto God, and the Calves of our lips, but alſo do good, and diſtribute, conſidering how pleaſing to God that is, Heb. 13. 15, 16. Thus God had not only a Song from Hannah, but a (Vowed) Son, 1 Sam. 1. 11, 27, 28. & 2. 1, 11.

4. To aſſiſt us in our Charity, whether in reſpect of our Brethrens ſpiritual edification, p. 1461 Cor. 9. 20. (which was the thing that Paul intended in that Vow, Acts 18. 18. as he did alſo in the circumciſing of Timothy), or whether it reſpect their bodily relief; in which regard a Man may Vow to lay aſide ſo much when the Lord proſpereth him, and there is a time of greater gain, for the maintenance of the Miniſtry and the uſe of the Poor **Gen. 28. laſt.Gen 28; or to lay aſide a little weekly, becauſe otherwiſe that will come heavily from us, which in that way (it being dedicated to God aforehand) we ſhall far more freely and chearfully communicate, 1 Cor. 16. 1, 2.

The Third Enquiry.

Queſt. In what manner are we to Vow, or what Conſiderations and Conditions are to be had, and obſerved in Vowing?

Anſw. 1. We muſt Vow nothing but what is poſſible and feaſible]. Not to keep all Gods Commandments perfectly, as if we were in a ſtate of innocency, when now the Law is too weak to ſave us, becauſe we are too weak to keep it, Rom. 8. 3. or, when we have been once angry, never to be inordinately angry again; for the beſt Men will ſtill be ſubject to the like paſſions with other Men, Jam. 5. 17. Acts 15. 39. (though they be not paſſionate alike) but that which p. 147we do ingage into (if we vow wiſely) is, a ſincere care, and diligent endeavour (according to the ſtrength God ſhall give (which we are to beg of him,) and with a due conſideration and ſence of the infirmity under which we labour and groan) to obſerve all that God requireth of us, that is, without partiality, though not without imperfection, and to keep our ſelves from our iniquity, really and without guile, though it may ſo fall out that we ſhall be foil'd againſt our will, and to our grief; and in that caſe it muſt be with rallying again, and renewing the Fight againſt thoſe Luſts that fight againſt our God and our Souls, and our Vows.

2. It muſt be what is lawful]; Not (as they Vowed, Acts 23. 12.) to kill Paul; ſo Judges 17. 3. Nothing muſt be Vowed againſt Gods Word; for that's to bind our ſelves to a ſin, John 3. 4. Nor which is inconſiſtent with our Callings as for a Man to Vow himſelf into a private life when he is called to be a 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, p. 1481 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 **Rivet. ex. Num. 30.Num 30. 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 **Deut. 7. 3. Gen. 38. 26Deut 7:3Gen 38:26ſtill 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 p. 149againſt 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 p. 150a 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 p. 151raſh, 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) p. 152to 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 **Per Areſ. Loc. 114. de Votis.) God ſuffered him to fulfil, that Men might have an example to warn them never to make a Vow to God indefinitely **foreign., and in ſuch a latitude that they bind themſelves to they know not what.

We are therefore to caſt perils beforehand, 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 p. 153therefore, 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, when he ſaith, That nothing is more adviſeable than to be very ſparing in Vowing, becauſe they that Vow with levity, do either quickly repent of their Vow, or elſe undergo it with ſuch ſervility as is in them that do things by force; and if they pay and perform their hard task, it is with much trouble and tediouſneſs, whereby the buſineſs is mar'd, and loſeth all its grace and beauty. Calv. in Deut. 23. 22.

Let all Chriſtians therefore be very obſervant how they Vow, that they may not entangle themſelves, and yet not omit that conſiderate Vowing by which they may ſo advantage themſelves; And p. 154let them Remember, that they may Vow divers things profitably, wherein there is not ſuch a difficulty and hard Diſcipline as in ſome other things there is. This will appear if we review and imitate Jacob's Vow; Who ſaith,

1. Then ſhall the Lord be my God], Vow thou ſo too, upon the obtaining of a ſingular and ſignal Mercy to ſerve the Lord only, to cleave unto him firmly, to walk before him circumſpectly, and more exactly by the help of his grace.

2. I'll make him an Altar], I Vow to have Prayer in my Family, and to ſet apart ſome time for private Prayer.

3. As Jacob Vowed the Tenth, ſo mayſt thou, I will give the Lord a part of my Goods, confecrate ſuch a Sum to him, lay by me in ſtore **… Cor. 16. 2.ſomething for him, and for his poor Servants. All this is ſomething, and yet no more than what may be done chearfully; yea, with much more chearfulneſs and comfort of Conſcience, than if it were let alone.

Now indeed, the Vowing againſt a ſpecial and natural corruption, is another matter. If we have faln once and again into ſuch evils, we may not Vow never to be overtaken more; for ſin we ſhall while we are here; and if any ſin overcome p. 155us, it will be our natural and conſtitution-ſin: but we may Vow, not to give way to it for the natural pleaſure that there is in it, or out of diffidence or diſtruſt of the power of God for getting the better of it, or as, lying down in deſpair, becauſe of ſuch Goliah's: we may alſo Vow, carefully and watchfully to avoid the occaſions that may (with attending on our Calling) be avoided, of falling into them; (as Joſeph would not be with her, Gen. 39. 10. and yet went into the Houſe to do his buſineſs, v. 11.) as alſo, to uſe all good means to keep our ſelves from our iniquity. It's but a folly for a Man to Vow he will never be overcome by a powerful Enemy; but yet to uſe all good means not to be overcome, that he may, and uſually Men do reſolve upon; ſo here, if ſuch company, meats, drinks, dalliances, compliances, give ſtrength to a Maſter-ſin, and make it more Maſter; all ſuch things one may zealouſly (and yet cautelouſly) Vow againſt: And, let this be the caution; Try for a time (as the Nazarites Vow was temporary), as, for a week, a month, a quarter; and in ſuch a meaſure, (not the higheſt and hardeſt degrees at firſt). Thus by diſuſing, thou mayſt by little and little (and ſo more p. 156and more) wean thy ſelf from, and give a Bill of divorce unto thoſe things that hurt thee and hold thee, and which thou haſt been longer (as it were) married unto. Thus People by keeping away one from another a week, a month, a year, at length grow out of all acquaintance, and can live one without another well enough.

Unto this Fifth Caution (which being ſo manifold) hath detained me thus long), I add,

6. That a Vow muſt be free, that is, (as to theſe auxiliary and external engagements) Chriſtian liberty muſt ſtill be preſerved, and the Vow muſt be made and continued according to the reaſon and occaſion whereupon it is grounded. To Vow abſtinence from Wine and ſtrong Drink for ever, is to lay a Snare to catch a Mans ſelf in; Age, or incidental Weakneſs may as much need it, and be enliven'd by it as Youth was defiled by it; yea, a young Timothy may be ſo weak, as that Paul will be ſo far from wiſhing him to make a Vow againſt Wine, becauſe of his youth, that he admoniſheth and adviſeth him to the moderate uſe of it, becauſe of his weakneſs.

The Fouth Enquiry.

Queſt. What Rules and Helps are there p. 157for, and Reaſons of the ſtrict performance of Vows being once made?

Anſw. 1. If Vows be made unlawfully and raſhly, they bind indeed, But to what? To Repentance (as was ſaid before of Jepthah's Vow) not to performance; we muſt not make Laws to our ſelves againſt Gods Laws: If a Father or an Husband might make Vows of none effect, (Numb. 30.) How much more God? It's a ſad thing for Chriſtians to make ſuch Vows as they cannot with any comfort keep or break; Not keep, becauſe they be raſh; not break, becauſe they be Vows; like Children, that out of fear, promiſe what you will. Men that over-vow, are like Men that over-purchaſe themſelves, whereby they grow miſerably in Debt, and (haply) are forced to ſell the Land again to pay the Debt. So inconſiderate Vowers are miſerably troubled, finding it impoſſible to perform, and being therefore forced even to unpromiſe again (though it be as diſmal as to part with purchaſed Land) that they may have ſome peace (by Gods mercy pardoning their raſhneſs upon repentance) in withdrawing from their Vow, who could have no peace under the obligation. Men may quickly make p. 158ſuch Vows as no honeſt and wiſe Chriſtian will be their ſurety for the payment of. How many ſhew zeal in Vowing, and then grow wiſe after when they come to performing? When on the contrary, Wiſdom ſhould be put to making of our Vows and Promiſes, and Zeal to the Performance.

But though, in ſome Caſes we may be prohibited, and in other Caſes diſabled to do what we have Vowed, whereupon an impediment will be put to the performance; yet ſuch is the reverence of a Vow, and ſo ſcandalous the breach (if it be publick) among Men, and ſo diſhonourable to God, to play faſt and looſe with him, that, though it be not made ſo adviſedly as it ſhould be, yet carnal difficulties, worldly diſcommodities, private and perſonal diſſatisfactions ſhould not beat us off from the performance of it, becauſe they will not bear us out in it, Pſal. 15. 4. Judg. 11. 35, 36.

2. If they be lawful and holy Vows, wherein we bind our ſelves to things pleaſing to God, and helpful to godlineſs, then we may ſay with Jepthah, I have opened my mouth unto the Lord, and I cannot go back, Judg. 11. 35. In this the Scripture is very expreſs, Deut. 23. 21, 23. p. 159And in particular, in this Text, Eccleſ. 5. 4, 5, 6. So Pſal. 76. 11.

And hereof there are theſe Reaſons.

1. Becauſe Religion being it ſelf a Bond; a Vow is the Bond of that Religion; ſo that though the thing Vowed were a thing free before the Vow, yet it becomes a matter of Religion to do what is vowed when it is vowed. The matter Vid. Rivet: & Ames Caſ. ut ſupra.of a Vow, that is, the thing which is vowed, may be, in it ſelf, indifferent; but a Vow (as a Vow) and in the formality of it, appertains to the Worſhip of God. He that Vows againſt drinking Wine for ſuch a time, doth not worſhip God immediately in forbearing to drink Wine; but yet he worſhips God in that abſtaining by accident, becauſe he ſtands bound under the Religion of a Vow, and for the honour of that God to whom the Vow is made, ſo to do; which will further appear in the next Reaſon.

2. Becauſe God owns the thing vowed], Acts 5. 4. Was it not thine own?—in thine own power? But it was not ſo after he had ſold the Land, and brought the Money to God, and devoted it to him as the whole of that Money he ſold his Land for. So Pſal. 56. 12. Thy Vows are upon me, O God: Not that God makes p. 160Vows, but they are God's when we have made them before him and to him. This even Heathens ſaw by their Light; and …amnabis …u quo que …otis. Vir…il. Eclog. ….therefore accounted them that had Vowed guilty of their Vow till they had paid it, and that they lay damned of that Vow, and as Perſons condemned under it and by it, if they neglected to pay it.

3. Becauſe the breaking of a Vow contains many ſad and ſhameful things in it. As 1. Foolery and mockery, Eccleſ. 5. 4. and Vanity, ver. 7. 2. Flattery and hypocriſie, Hoſ. 6. 4. Pſal. 78. 33, 34, 35, 36. and ſo the loſing of ones credit with God, Pſal. 78. 8, 9. 10. v. 37. 3. Perfidiouſneſs, becauſe a Solemn Covenant is broken. …ee Moller … Pſal. 66. 13. …ereator …idam …ortuus concidit, Queſt. 30. Libras quas pauperibus legaverat egrotus …eddere …ecuſavit … Morbo …iberatus.Ps 66:134. Profaneneſs, becauſe it is made in the Preſence, and unto the Majeſty of God, and yet is broken and ſleighted, Eccleſ. 5. 6. Gal. 6. 7. 5. Want of the fear of God, Eccleſ. 5. 7. 6. It makes God to blaſt a Mans Enterprizes, and deſtroy the work of his bands, becauſe of the errour of his Voice, Eccleſ. 5. 6. Behold how fearful the conſequences of this fickleneſs are, Jer. 34. 16, 17. Any thing will ſerve to witneſs for God againſt ſuch Men, Joſh. 24. 27.

p. 161Queſt. In what manner is a Vow to be performed?

Anſw. 1. Wholly], Not as Monks, that perform their Vow in not-marrying, but therefore are the more unchaſt, and live in all impurity.

2. Speedily, Deut. 23. 21. He gives twice that gives quickly.

3. Freely and chearfully], Praiſes ſhould be as ready and as hearty as the Prayers that were made when the Vow was made; and therefore Muſculus Loc. Com. De Votis; Preces noſtrae dum aegrotamus non ſunt Votivae, ideo que ſanitati reſtituti, nullam Voti redditionem proponimus ne que per nos, ne que per aliquem publicum Miniſtrum Eccleſiae.upon this occaſion, blames them that when they be ſick, deſire publick Prayers, and yet take no care to have publick Thanks returned to God when they are recovered: The real acknowledgment alſo of their thankfulneſs ſhould be freely rendred, as we ſee in Hannah, 1 Sam. 1. 27. for God loves a chearful giver. And therefore there ſhould be providence in Vowing, that the performance may not come with an Alas, as it did from Jepthah Judges 11. 35.

Queſt. What Helps be there for the performing of what is vowed rightly, though performed hardly?

Anſw. 1. Part with thy Luſts], As People go to Fairs and Markets, and there ſell what they are loth enough to part p. 162with, that they may pay what they owe; ſo Go to the means of Grace; Perhaps, the Miniſter may bid ſo fair **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.Ezra 10:2Ezra 10:10Ezra 10:11Ezra 10:12Ezra 9:10Ezra 9:11, as that thou wilt part with thoſe corruptions that hinder the performance of thy Vows. If it were ſo, and corruptions were once mortified, How eaſily would Vows be performed?

2. Borrow of Friends and Neighbours], ſo People uſe to do that they may not diſappoint their Creditors, and make forfeits to their Landlords; converſe with godly Chriſtians that are honeſt themſelves in their dealing with God, and would have all others to be ſo alſo. And let all Chriſtians lend what And to keep their new Covenant. An Ezra may … much.help they can, that their Fellow-Chriſtians may pay their Vows. Abhorred be they that give the Nazarites Wine to drink, Amos 2. 12, and entice others to do contrary to their Vows and Engagements; They be like the Devil, Acts 5. 3. Gen. 3. 4, 5.

3. Abate from ordinary Delights]; for that's needful for the performing of extraordinary Engagements. As thoſe that have an hard Fine to pay, abate for a time, in dyet, apparel, and other (notneceſſary) Expences; ſo muſt they that make ſtrict Vows, and mean to pay them, p. 163from carnal contentments, as from Revels, Feaſts, or put a Knife to their Throat if they be there, and be given to appetite, Prov. 23. 2. ſo, if given to anger, rather forbear good than ſpeak evil, Pſal. 39. 2. O How did David's Light and holy Underſtanding overcome his longing! 2 Sam. 23. 16, 17. So did the Rechabites obedience their natural content: which obedience to their Father, God did highly commend and reward, Jer. 35. 14, 18, 19.

4. Pray earneſtly to God, that ſtrength may be given from him for the performing of that Vow, (howbeit hard to fleſh and blood) that was made not only before him, but for him, 1 Kings 8. 57, 58. 1 Chron. 29. 18.

This is honeſty to keep thy word: and this will be thy comfort, as it is to a Man when his great Fine is paid, though he have pinch'd to pay it.

Obj. Oh, but I have broken Vows!

Anſw. If wilfully, it is a fearful ſin, Iſa. 24. 5. but yet not unpardonable; for God pardons iniquity, tranſgreſſion and ſin, that is, ſins of all ſorts and degrees; If weakly, God is merciful; for p. 164even Men are ſo in this Caſe; when a Man out of an honeſt mind willing to pay, binds himſelf firmly to pay at ſuch a time, yet is not able by all the ſhift he can make to do it: Here the Creditor blames his inconſiderateneſs (perhaps) in making him believe he would pay and yet diſappointing him, but he paſſeth it over for all that, and loveth to ſee ſuch a diſpoſition to diſcharge a Debt, and ſaith, I ſee, this poor Man is as willing to pay as to promiſe if he were able; I take that well, and paſs by his Non-performance now; He will pay when he hath it: even ſo, he will ſpeed well with God that can ſay, truly, Lord, thou knoweſt I I would pay if I had it, and will pay, if I can get wherewithal to do it.