A Help to Holy Walking, Treatise · Chapter 12

A Help to Holy Walking · Treatise · Chapter 12

p. 247CHAP. XII. Directions about Vows.

THe next part of Divine worſhip, if it may properly be called ſo, is a vow; & this alſo, I ſhall give ſome directions in; as being a buſineſs of great concernment, and that many have, and the Papiſts this day do much erre in. I ſhall firſt ſhew you what a Vow is, and then ſhew you the ſeveral ſorts of Vows; a Religious Vow, is a ſolemn promiſe made to God, by a fit Perſon, in a fit manner, of ſome lawful thing, which is in his own choice, upon ſome ſpecial occaſion, and for ſome Religious end; I ſay 'tis a ſolemn promiſe, to diſtinguiſh it from a purpoſe, and 'tis either expreſſed in words, as the Vow of Jephthah was, Judges 11.30. And Jephthah vowed a Vow unto the Lord, and ſaid, if thou ſhalt without fail deliver the Children of Ammon into my hands, what cometh firſt out of the Doors of my Houſe to meet me, ſhall ſurely be the Lords, &c. or in the heart, as Hannah who vowed a Vow, that if God would give her a Man child, that ſhe would dedicate him to the Lord, 1 Sam. 11.13. She ſpake in her heart, only her lips moved, but her voice was not heard; now theſe Religious Vows, are to be made to God alone this we have precepts, and preſidents p. 248for; but no prcept, or preſident to make Vows to departed Saints, or Angels; Pſalm. 76.11. Vow and pay it unto the Lord, Iſa. 19.21. They ſhall Vow a Vow to the Lord, and performe it; Jacob vowed a Vow to God, Gen. 28.20. Iſrael vowed a Vow, Numb. 21.2. but where read we of any Vows to Angels, or departed Saints; It muſt alſo be made by a fit Perſon, one that is compos mentis, in his right mind, children, fools, or madmen are not fit to do it; nay, he ſhould be at his own diſpoſe, eſpecially in the matter which he Vows: a Maid in her Fathers houſe, or a Woman that had a Husband, their Vows were quallified by the Fathers, or Husbands diſlike, Numb. 30.34. &c. It ſhould alſo be of things in their own power, otherwiſe they cannot perform in a fit manner; that is, with Meditation and Conſideration: for ſome lawful thing, for an unlawful thing ought not to be vowed, any more then ſworn: hence the Vow of thoſe forty that bound themſelves under a Curſe, neither to eat nor drink till they had killed Paul, Act. 23.14. was unlawful; it muſt be upon ſome ſpecial occaſion, and the engageing the heart more againſt ſin, and unto duty, and to ſome ſpiritual end, as Gods glory, and our own good: now a Vow being of the nature of a promiſſary Oath, it ought to be performed with like care, & taken with the like deliberation, & fulfilled with the like fidelity, Eccleſ. 54.56. When thou voweſt a Vow to to God, deferre not to pay it, for he hath p. 249no pleaſure in fools, pay that which thou haſt vowed, Iſa. 19.21. Pſal. 61.8, & 66.13.19. now a Vow is either general, or ſpecial; a general Vow I call that which concerns all Believers, at all times, and in all ages, and this is that Covenant wherein God and Man are mutually ingaged, and obliged each to other; wherein God for his part promiſeth Chriſt, and all the bleſſings of the new Covenant, and Man promiſes to forſake all other, and keep cloſe to God; God promiſes to be their God, and they promiſe to be his people. This Covenant was ſealed to the Jews, and by the Jews in Circumciſion, and the Paſſeover; and to Chriſtians, and by Chriſtians in Baptiſm and the Lords Supper, as ye have already heard: this is part of Gods worſhip, and will be to the end of the World; but this is not properly called a Vow, neither comes in the definition; there are ſome legal Vows, and thoſe are ſuch as of the Nazarites, Numb. 16.2. as alſo thoſe of vowing Sacrifices, and oblations, theſe were part of Gods worſhip in the time of the Law, but are not now; and there are Vows for ſome bodily exerciſe, as for Faſting, forbearance of Wine, or ſtrong Drink. &c. theſe are not part of Gods Worſhip, but only helps to it: thus the forbearance of the Rechabites drinking Wine, Jer. 35.6. Vows of things that are arbitrary, that may, or may not be done, and are left to Mans choice, thoſe are properly Vows, and not ſuch which are commanded, p. 250theſe are Duties before they are vowed, nor of things forbidden, theſe remain ſin after the Vow: now a Vow is either abſolute, or conditional, when a mercy is given in, and we Vow ſome thing by way of thankfulneſs; conditional, when we promiſe if God would give us ſuch a bleſſing, then we will do thus and thus; thus Jacob vowed, that if God would proſper his Journey, and give him bread to eat, and raiment to put on, then he ſhould be his God, and that ſtone ſhould be Gods houſe Gen. 28.20. the like did Hannah, 1 Sam. 1.11. ſome alſo are temporal, binding for a time, and ſome perpetual binding for ever: now that you may vow and not ſin, take theſe following directions.

1 Direct. If thou wilt make a Vow, then thou muſt make it unto God, and to God alone; for there is no Scripture warrant to make it to any other, thou haſt many commands, and many approved examples, of making Vows to God, but none at all to any other Creature, Pſalm 76.11. Vow and pay unto the Lord our God, but where readeſt thou, make Vows and fulfil them to this Saint, or that Angel? for Vows are of the Nature of promiſſory, or the oath, but we may not ſwear by Creatures, but by God alone, as I have already proved; I know this contradicts the practice of Papiſts, but why do they contradict the Scripture by their pactice? they Vow to this Saint, and that Angel; one Vows ſo much Oyl, another ſo many Candles, another p. 251this, another that, but who requires theſe things at their hands? where have they their Warrant? what promiſe have they to ground their faith upon? when we read of Vows in Scripture, we read they were made to God, Numb. 30.2,3. if a man Vow a Vow, a Vow to the Lord, &c. if a Woman Vow a Vow to the Lord, &c. Deut. 23.21,22,23. when thou ſhalt Vow a Vow unto the Lord thy God, thou ſhalt not ſlack to pay it, Iſa. 19.21. when Jacob vowed a Vow, it was neither to Saint or Angel, but to God alone, Gen. 28.20.21. and why ſhould we not follow ſuch approved examples: but follow the Dictates of our own Brain? ſome Vows are conditional, if thou wilt give me this and this, then will I do thus and thus, this was Jacobs in the place before recited: if thou wilt give me Food and Raiment, thou ſhalt be my God, and this Stone ſhall be thy Houſe; thus was Hannahs, 1 Sam. 1.11. if thou wilt give me a Son, then will I give him unto thee, now this can be directed to none but to God alone, becauſe he alone can performe the condition: O their vows are of thankfulneſs for mercies received, thus David frequently Vows, Praiſes and Thanks, and to whom ſhould this be made, but unto him from whom every good and perfect gift comes, Jam. 1.17. who deſerves the praiſe, but he that grants the Mercy? we return thanks, for I know the Papiſts tell us, we may as properly Vow to Saints, as unto God: with this diſtinction to God, we Vow thankfulneſs p. 252for mercies received, to the Saints as our Mediators, for whoſe ſake we did receive them: but the Scripture acKnowledges but one Mediator, between God and Man, even the Man Chriſt Jeſus, and how came they to the knowledge of any other? we know, becauſe God hath told us, that every good and perfect gift comes from him; but we are ignorant, whether we receive any benefit by the interceſſion of Saints or Angels: We have commands to make Vows to God, but not to them, and if there had been ſuch an honor due to Saints departed, the Scriptures doubtleſs would not have been altogether ſilent; nay, we read the heavy judgments the Lord threateneth, Jer. 44.25.26. to them that made Vows, and would fulfill them unto the Queen of Heaven, and let them take heed of ſuch a reward: we deny it, and they muſt prove it by Scripture, where ſuch liberty is granted to pray to them, as if we had, which will never be proved: yet is there a difference between the one and the other, Vows are a more ſtrict and binding act of Religion, than Prayer is, for in a Vow there is prayer and ſomething more, prayer to God for his grace to perform the Vow, and alſo a purpoſe and promiſe of performance; we may put up Petitions to mortal Men, but not make Vows to them; yea, the matter of a Vow is ſometime ſuch, as is due to God alone, as when obedience, or ſuch like are promiſed; 'tis from God alone we may expect the mercy we want, 'tis from p. 253him alone we receive what we have, 'tis he onelyonly knows the heart, whether we are ſincere or no; and he only can bring us to an account, or reward or puniſh us as we deſerve, and therefore unto him alone Vows are to be made and paid.

2. Direct. That a vow may be lawful, 'tis neceſſary that the Subject, the Party vowing be rightly qualified; now that it may be ſo, three things are requiſite they ſhould be endowed with knowledge, faith, and other qualifications of the mind, they ſhould be ſui juris, at their own diſpoſe, in the thing they vow, and they ſhould be free, and no force put upon them in what they do; but ſhould do it willingly, and ſpontaniouſly, for God loves cheerful, not conſtrained ſervice, a free will offering: that knowledge and underſtanding is neceſſary none can doubt: if a Man vow and not know, or not conſider the Nature, Uſe, and end of a vow, this will be but blind Sacrifice, it ſhould be done with great wiſdome, care, deliberation, and circumſpection, which cannot be without knowledge, Eccleſ. 56. ſuffer not thy mouth to cauſe thy fleſh to ſin, neither ſay thou before the Angel it was an error, 'tis a point of folly after the vow to enquire; thoſe that want the uſe of reaſon, whither they are children in their nonage, or Fools or Ideots, ſuch as are not compos mentis, in their right mind, but mad or brain-ſick, theſe are not fit to make a vow: now 'tis hard to determine the juſt time, when a childs p. 254vow is obligatory, or becomes obliging, ſome come to their diſcretion ſooner, and ſome later, and ſome as I ſaid not at all: The Hebrews held the vow of a man child was not valid till twelve years of age: and the maids at eleven, but this ſeems young enough; there is many that have lived many more years before they are fit to vow, for till they know the Nature, End, and uſe of a vow; how ſhould they perform ſuch a duty, faith alſo is neceſſary in this caſe, for, whatſoever is not of faith is ſin, Rom. 14.23. and without faith 'tis impoſſible to pleaſe God, Heb. 11.6. other graces of the ſpirit alſo are required, yea, a gratious temper and diſpoſition, for thoſe that are in the fleſh cannot pleaſe God; and they ſhould have grace, not only in the habit, but alſo in the act, or they will receive little benefit, by this duty: again the Party ſhould be ſui juris, his own man, and not under anothers command; he muſt be at his own liberty, as touching the thing he vows, or elſe his vow is unlawful, we read Numb. 30.4,5, &c. that if a woman in her youth, that is paſt a child, vows a vow in her Fathers houſe, if her Father approved of her vow, it was rati, fied, if not, it was well, the like we read of a-married Woman, whoſe vow was ratified or nullified by her husband; and the like party of reaſon, ſhews that a Son, or Servant, or Subject, ought not to vow againſt the minde of Parents, Maſter or Prince, concerning things wherein they are ſubjected to them; can p. 255a Son vow to leave his Parents? or a Servant his Maſters ſervice, during his engagement without their leave? to go on Pilgimage, or to live Monaſtical lives; the Law of Nature and Equity make ſuch vows ſinful, when 'tis to the wrong of the Superiours; the inferiour, in this caſe puts himſelf upon a neceſſity of ſinning, by ſuch a vow; if he keeps it, he breaks the law of God, which commands obedience to the Superiour, whom they diſobey: if they break it, they ſin alſo againſt God, who tells us 'tis better not to vow, than to vow and not perform: ſome of the Papiſts themſelves (who give the largeſt liberty in this caſe; I conceive more than ever God gives,) acknowledge that a wiſe without her husbands conſent, ought not to enter into a Nunnery, or vow a Monaſtick life; and the like parity of reaſon, holds for other inferiours, in the things wherein they are ſubjected: again, this is a free will offering, and no abſolue commands lye upon us, neither do we ſin if we vow not, Deut. 23.22. if thou forbear to vow, it ſhall be no ſin in the, therefore none ſhould be conſtrained, or compelled to it; it ſhould be voluntary, at every ones own diſpoſe; there is none ſhould be brought to it by force or fraud, by fear or violence, it ſhould be voluntary out of faith, and conſcience, in way of thankfulneſs, for mercies received; and for the obteining thoſe we want, by which we bind our ſelves to ſome neceſſary duty, for good ends, ſo long as they are conducible p. 256to thoſe ends, Deut. 23.21. when thou ſhalt vow a vow unto the Lord thy God, thou ſhall not ſlack to pay it, for the Lord thy God, will ſurely require it of thee, and it would be ſin in thee. I will pay my vows ſaith David, which my lips have uttered when I was in trouble, Pſalm 66.13,14. and 132.2,3.

3. Direct. If thou wouldeſt not offend in thy vows, take heed thou vow not any thing that is unlawful, or unneceſſary, or unſuitable: if thou vow any thing repugnant to the word, or will of God, it cannot be acceptable to God; nay, whether thou performeſt or no, thou art a tranſgreſſor; there are ſome vows which bind unto commanded duties, as to dedicate our ſelves wholly unto God, and to obey him, that our vow in Baptiſm, which we often iterate in the other Sacraments, theſe vows are abſolute, and without condition; ſome are conditional, as the vows of Jacob and Hannah before mentioned: if God give in the mercy, then are we obliged to make good our words, as they did, and alſo Jepththah; but in all, whether abſolute or conditional, beware of vowing any unlawful thing: we are commanded to abſtain from evil, yea, from the very appearance of it, 1 Theſ. 5.22. if in our vows we dedicate any thing to God, let it be ſuch as he approves of: he likes not the hault, the blind, nor the lame in Sacrifice; Lev. 22.23. neither will he be ſerved with the hire of a whore, nor the price of a dog, Deut. 23.18. thou muſt vow ſomething p. 257that is thy own, and lawfully got. Thou muſt not vow any thing ſinful in it ſelf, or ſinful by circumſtance, or neceſſary accident: we ſee the Vows of Paul's Perſecutors, that they would neither eat, nor drink till they had killed him, Acts 23.12. was ſinful in a double reſpect: Firſt, as it was a breach of God's Law, Thou ſhalt not kill; and alſo in that they Vowed a thing not in their own power; ſo that they were forc'd to break it: Our Vows alſo ſhould be Conſiderate, and not raſh, nor heady, as was that of Jephthah, which put him upon that unpleaſing Work, of Sacrificing his Daughter, Judg. 11.30,34. And that of Saul, in binding his People from taſting Food, which had like to have coſt Jonathan his Life, 1 Sam. 14.25. Neither can thoſe Vows be juſtified of the Papiſts, wherein they bind themſelves, and take the Sacrament upon it, to Murther Heretick Kings, as they call the Proteſtants, and to Maſſacree Proteſtants themſelves: But by what warrant is it done, and who gave them this Authority? A Vow ſhould not be vinculum Iniquitatis, a bond of Iniquity: Theſe had no better Excuſe than Herod had for Murdering John Baptiſt; nay, not ſo good: They Vow it intentionally, he did not; they perform willingly, he with reluctancy. Neither ſhould Vows be to do things Superſtitious, as that of the Papiſts Pilgrimages, to the Lady of Loretto, and ſuch like. Nay, 'tis not every Lawful thing that ſhould be the Matter of a Vow, but p. 258ſomething that is weighty and conſiderable, and tends to ſome good End; 'tis Lawful to take up this ſtick, or that ſtraw, to pare the Nails, or clip the Hair; but theſe things are not fit Matter for a vow, 'tis but a taking God's Name in vain, and the abuſing of the Ordinance, to uſe it upon ſuch trivial Accounts. Neither ſhould it be of ſuch things, which muſt be done whether they will or no; as for a Man to vow that he will dye, or come to Judgment; but it ſhould be of ſome neceſſary thing, agreeable to the Scripture, to Dedicate our ſelves to God, to Obey his Commands, as in Baptiſmal vows, 1 Pet. 3.21. Of Thankfulneſs to God for Mercies Received; thus the Pſalmiſt, Pſal. 22.25. My Praiſe ſhall be of thee in the great Congregation, I will pay my Vows before them that fear him, Pſal. 66.13, &c. Or for other things, as David vowed to give himſelf no reſt, till he had found out a place for God's Houſe, Pſal. 132.2, &c. Numh. 6.2. As Hannah, for a Son, promiſes to give him to God; for vows either bind us unto ſin, and theſe are unlawful, or unto Moral Obedience, which is Lawful, or unto Ceremonial Obedience, which was Lawful, but now is not, or unto ſomething which is an help to Obedience; as Faſting, which is an help to Prayer; abſtaining from Wine, and ſtrong Drink, which is an help to mortifie the Fleſh, to Alms-deeds, &c. Or ſome indifferent thing; as Paul binds himſelf by a vow not to cheriſh his Hair for a time, and p. 259from eating of Fleſh, in Caſe of Offence, Acts 18.18. 1 Cor. 8.13. The Rechabites abſtaining from Wine, and Strong Drink, Jer. 35.6. And ſo we ought to do, if we find our Nature inclined to Intemperance, in the uſe of theſe Creatures. Now, theſe are moſt properly Matters for vows, which are not Commanded Duties, nor forbidden Sins, but will be helpful to us in thoſe Duties that are Commanded.

4. Direct. As the Matter of a Vow muſt be Lawful, ſo alſo it muſt be poſſible, and in a Man's own power to perform; and it ſhould be in a Man's Choice whether he Vow or no, and before the Vow whether he do the thing or no; for if it be a Commanded Duty, he is bound to it whether he Vow or no; but if he Vow he hath a double engagement upon him, and a double ſin if he neglect; for 'tis better not to Vow, than to Vow and not perform, Eccl. 5.5. But a Vow properly ſhould be a thing at a Man's own Choice, and alſo in his own Power; but what a Man is bound to before as his Duty, is not in his Choice; 'tis his Duty though he had not Vowed: As to Obey the Will and Commands of God, &c. But yet to quicken and ſtir up our ſelves to Obedience, 'tis Lawful, and I conceive many times neceſſary, and uſeful, to renew our Covenants, and bind our ſelves to that which God in his Word hath bound us to, and made our Duty; as the Baptiſmal Covenant is oft renewed in the other Sacrament: Yet had it been our Duty to have p. 260Devoted our ſelves to God's Service, had we never Covenanted to do it; and ſo in other particular Duties. Now, in ſo doing, we make not our ſelves more Duties than we had before, but ſtir up our ſelves better to perform them; as if we vow a ſtricter watch over our Hearts, a more conſtant courſe of Family Duties, a more conſtant attendance upon the Ordinance, and tye our ſelves to a ſet time for Meditation, ſelf-Examination, and ſuch like Duties; David frequenty vows the perfotmance of that, which were his Commanded Duties: As of Sacrifice, Thankſgiving, and the like. Now, concerning things indifferent, which we may either do, or forbear; 'tis good before hand to conſider our Ability to perform them, and not after the vow to enquire; God hath no pleaſure in the Sacrifice of Fools, Eccl. 5.4. As the Matter muſt not be ſinful, ſo neither impoſſible, or out of our Power to perform; as their vow was, both, that vowed never to eat Bread, till they had killed Paul: Neither ſhould it intrench upon our Chriſtian Liberty; lay not a ſtumbling-block before thine own Feet: Make not that Sin which God hath not made Sin, except it be for a greater good, and an apparent help in Heavens way; as when a Man vows Chaſtity, that knows not whether he have the Gift of Continency, and ſo lays a ſnare for his own Feet, and, perhaps, brings himſelf into a neceſſity of Sinning: 'Tis a ſad thing, that a Man ſhould renounce Marriage, and vow a p. 261Single Life, when he knows not whether he hath Power to contian: To remain Single is no ſin; nay in ſome Caſes, a Benefit, where this gift is given: But to vow it, is to vow a thing that is not in their Power; God hath aſſured no Man that he will give him this gift, and if he do not give it, it is not to be had; he requires no more than he gives; he that will not put New Wine into Old Bottles, nor ſuffer his Diſciples to Faſt, till they were able; will not require this at their hands, which he knows they cannot bear. Chriſt himſelf tells us, 'Tis a ſaying, all Men cannot bear, Mat. 19.11. And the Apoſtle tells us, all Men have not this Gift, 1 Cor. 7.7. And this hath proved a Snare to many, who can neither Marry, nor contain; but the Apoſtle tells us, 'tis better Marry than burn, and God hath provided Marriage for thoſe that cannot contain: And why then ſhould any put a Bolt upon this door againſt themſelves? And for the reſt of Monaſtical vows, as they had their riſe either from Infidels, or were grounded in Superſtition; ſo are they beſides; yea, contrary to the Law of God: For herein Men Worſhip God after their own Inventions, and Teach for Doctrines the Commandments of Men; and when they look for a Reward, God will ask them, who required theſe things at their Hands. They vow Poverty, that they may Live at eaſe; and in plenty, by the Sweat of other Mens brows: This takes Men from a Lawful Calling, which they ſhould follow, p. 2621 Cor. 7.20. Let every Man abide in the Calling wherein he was Called: And from their Honeſt Labour, which is Commanded, 2 Theſ. 3.10. If a Man will not Labour, let him not Eat: It makes them neglect their Duties to their Relations, in providing for their Families, a Commanded Duty, 1 Tim. 5.8. He that provides not for his Family, hath denyed the Faith, and is worſe than an Infidel. Their Regular Obedience makes them ſlight the Laws of God, to follow the dictates of Man; yea, makes God's Laws of no Effect. Mark 7.8. It makes them do all in way of Merit, which the Scripture denies, Luke 17.10. When you have done all that is Commanded, ſay yc are unprofitable Servants, Rom. 6.23. The Wages of ſin is Death, but the Gift of God is Eternal Life, Rom. 4.6. & 8.18. & 9.16. 2 Cor. 4.17. Where we ſee, all we enjoy is of free Grace, & and no room left for mans Merits: Such vows as theſe therefore have no footing in the Scripture, and therefore are not for our imitation.

5. Direct. If thou wouldſt by thy vows Glorifie God, or benefit thine own Soul, thou muſt look at the manner as well as the matter, for this alſo is to be regarded; many a Duty materially good is ſpoyled by the ill performance, as we ſee in Sacrifices and Oblations, and in the Obſervation of the New Moons, and Solemn Aſſemblies, all appointed, and Commanded Duties, ſo ſpoyled in the doing, that God would not own them; yea, his Soul did abominate them, Iſa. 1.10, &c. And p. 26366.3. He that killeth an Ox, is as if he ſlew a Man; and he that ſacrificeth a Lamb, as if he Cut off a Dogs Neck; he that Offereth an Oblation, as if he Offered Swines Blood; he that burneth Incenſe, as if he Bleſſed and Idol, &c. We ſee Commanded Duties may be grievous Sins, when ill performed. Now, a vow, as well as an Oath (for a vow is a Promiſſory Oath to God) ſhould be made in Truth, in Judgment, and in Righteouſneſs. In Truth and ſo it ſhould be made with a ſincere Heart, without fraud, deceit, aequivocation, or Hypocriſie: For as God requires the Heart in all Service, ſo likewiſe in this. A Promiſe made to him with Guile, and Hypocriſie, is but a mocking of him, that will not be mocked. 'Tis like Annanias and Sapphira, their Devoting the price of their Land to God, and afterwards keeping back part of the price to themſelves, and by this loſt themſelves. A notable Example we have of a ſerious vow worthy our Imitation; we may read, 2 Chron. 15.14,15. where we find Judahs entring into Covenant with God, 'tis ſaid, they ſware unto the Lord with Trumpets, and ſhouting, and with the Cornet, and all Judah rejoyced at the Oath, for they had ſworn with all their Hearts, and ſought him with all their deſires, &c. And how acceptable this was to God, we may find in the following words; he was found of them, and the Lord gave them reſt round about. But take heed of being like thoſe, Jer. 3.10. that turned to God, But it was feignedly, ſaith the p. 264Lord: But 'tis better not to Vow, than to Vow, and not perform; for God will avenge the Quarrel of his Covenant. And as a Vow ſhould be in Truth, ſo it ſhould be voluntary, not by conſtraint; for it ſhould be with a willing mind, and therefore 'tis called a free-will Offering, and God expects it ſhould chearfully be performed, Deut. 23.23. That which is gone out of thy Lips, thou ſhalt keep, and perform the Free will Offering, according to what thou haſt Vowed unto the Lord, which thou haſt promiſed with thy Mouth. Though God do not Command thee to Vow, as in the Verſe before; If thou ſhalt forbear to Vow it ſhall be no ſin in thee; yet when thou haſt engaged thy Soul, he expects the performance; for as a Vow is free, ſo ſhould the performance of it alſo. This ſhews, when Young Perſons are put into Monaſteries, Nunneries, or Religious Houſes, as they are called, and forc'd there to take the required Oaths, of Single Life, Regular Obedience, &c. and that againſt their wills; 'tis not of Gods Deviſing, but of the Devils Invention: And likewiſe when Children, againſt their Parents wills, are inticed, or allured to take ſuch Oaths, and Vows, and ſo alienate themſelves from their Parents Obedience; this is no pleaſing Service to him: See his mind, Mat. 15.5,6. Parents muſt not be wronged upon Religious Accounts. And as Vows ſhould be in Truth, ſo likewiſe in Judgment; blind Sacrifices were never acceptable to God: Men ſhould well underſtand p. 265what they do, and know the nature of a Vow, and the Lawfulneſs of the thing Vowed, and the profitableneſs thereof, and how it conduceth to their main deſign, before they engage. There are ſome things God will not have devoted to him, as the price of a Dog, or the Hire of a Whore, Deut. 23.18. Thoſe that Vow alſo ſhould know their ability to perform, and not make them, and be forc'd to break them, for, ultra poſſe non eſt eſſe, God delights not in the words of ſuch Fools, Eccl. 4.5. A vow ſhould tend alſo for ſome Profit, for Body or Soul, as Jacob's did; but what profit is there in voluntary Poverty, Pilgrimages, in vowing Oyl, Candles, &c. to Saints departed, no man was ever yet able to find out. It ſhould be made in Righteouſneſs alſo, and ſhould be at their own diſpoſe, as before was ſaid, to vow that Service to one, which is due to another is a point of injuſtice, and no Law of God requires it: It muſt be of fit things alſo; we muſt not Serve God with what is not, our own, it muſt, in a word, be in that which may conduce to God's Glory, and the furtherance of our great deſign; or otherwiſe 'tis either ſinful, or fooliſh.

6. Direct. When thou makeſt a Vow, look to it, that thy Ends be right, for that denominates the Action to be good, or bad, though the Duty be never ſo Glorious in the Eyes of Men, they are abominable in the ſight of God, if done for baſe, or by-ends. Now, the end ſhould be in this, as in all other Duties, the p. 266Glory of God, convinc'd with our own, or others good; this ſhould be our ultimate end, and aim. A Gracious Soul in every Duty ſhould be able to ſay, propter te, propter te Domine, this I do for thee, and for thy ſake; and with the Pſalmiſt, Pſal. 115.1. Not unto us, Lord, not unto us, but unto thy Name be the Glory. A Chriſtian in all his Duties ſhould follow the Direction of the Apoſtle, 1 Cor. 10.31. Whether ye Eat, or Drink, or whatſoever ye do, do all to the Praiſe and Glory of God, Col. 3.17. Whatſoever ye do, do all in the Name of the Lord Jeſus, &c. Though Vows are not ſtrictly any part of God's Worſhip, yet are they helps and furtherances in it, and therefore ſhould be carefully made, and faithfully performed: We read, I know, of Believers, that have made Vows unto God for the performing of Spiritual Duties, which they muſt not have neglected, though they had not vowed it; but this makes it not Worſhip, but a help to Worſhip; and if they are of things indifferent, yet are they not part of God's Worſhip, but that which conduceth to the better performance of Worſhip. I know the Papiſts they ſay, they are part of his Worſhip, though they are made of things not Commanded; as Meats, Drinks, Apparel, &c. and tend to perfection; and by the keeping of them, a man may attain to a higher perfection, than in the Obſervation of Commanded Duties; but what Scripture ſaith thus? Their End, which is to Merit by p. 267them ſpoyls all their Duties, and makes them abominable in the ſight of God. The Vows we read of in Scriptures, were made to other Ends, and are all conducible to this great end, viz. God's Glory. Some have vowed thankfulneſs for Mercies received, ſome Sacrifices, Burnt Offerings, Incenſe, &c. Pſal. 66.13,14. & 61.8. & 132.2, &c. Some have made Conditional Vows, if God would give them in ſuch Mercies, they would do thus and thus; thus Jacob Dedicated himſelf to God for ever, if he would make Proviſion for him in his Journey, Gen. 28.20,21. And Hannah, that if God would give her a Son, ſhe would Devote him unto God for ever, 1 Sam. 1.11. Read Lev. 27. throughout, Pſal. 116.12,13,14. What ſhall I render to the Lord for all his Benefits, &c. I will pay my Vows unto the Lord. And as God's Glory, ſo our own, and others benefit is to be regarded, and may be regarded in a Vow; 'tis ſome ſtay and ground for our Faith, and ſome confirmation for our aſſurance, as we ſee in the fore-cited place, 1 Sam. 1.11, &c. when Hannah had made her Vow, ſhe looked no more ſad: Sometimes they are made of Thankſgiving for deliverance, as the Mariners in Jonah's Ship, Jonah 1.16. made vows to their gods: Sometimes they are made to prevent Sin for the time to come; as when we vow Sobriety, and Moderation, to prevent the ſin of Drunkenneſs, Gluttony, Pride, or Covetouſneſs: Thus ſome vowed againſt drinking Wine, or ſtrong p. 268Drink, as the Rechabites, Nazarites, and others: Some make vows to humble their Souls, Numb. 30.13. Every Vow, and every binding Oath to afflict the Soul, the Husband may Eſtabliſh it, or the Husband may make it void. Sometimes for the mending of our Lives, or the reforming what is amiſs; ſometimes for the leaving of ſome Sin, or the performance of ſome Duty, &c. Theſe and the like are the Ends which we ſhould look after, when we enter upon a Religious Vow. So likewiſe at the good of others; as when we bind our ſelves to give Alms, to Relieve the Poor, to Redeem Captives, or do works of Charity to our power; theſe are good Ends, if God's Glory, and not our own Applauſe, or thoughts of Merit, interpoſe not; as alſo to lay out ſomething for Religious and Pious Uſes, the maintaining of Faithful able Miniſters, &c. David vows, he will not give Reſt, or ſleep to his Eyes, or come within his Houſe, till he had found out a place for the Houſe of God, Pſal. 132.2, &c. But where do you read of any that vow, and thought to Merit at God's Hands by ſo doing.

7. Direct. When thou haſt made thy vows, thy next Duty is to keep them, to perform the word that is gone out of thy Mouth: 'Tis better not to vow, than to vow and not perform; but it muſt be ſuppoſed then that the vows be Lawful and allowed by God, otherwiſe the performance is but adding Sin to Sin, and increaſing the guilt: He that vows to commit p. 269Sin, ought not to do it. If thou Sin in thy Vow, do not ratifie it by performing it, as Herod, who made a raſh Vow, but did increaſe his guilt by Cutting off John Baptiſts Head. But ſuppoſing thy vow be Lawful, thou canſt not Lawfully break it; nay, though the performance tend to thy damage, for if thou do, thou committeſt a Sin as bad, if not worſe than Perjury; When thou haſt Vowed, therefore deferr not to pay, for God takes no pleaſure in Fools, pay that therefore which thou haſt Vowed, Eccl. 5.3,4,5,6. Deut. 23.23. When thou haſt Vowed a Vow unto the Lord thy God, deferr not to pay it, for the Lord thy God will ſurely require it of thee, and it will be ſin to thee; but if thou wilt forbear to Vow, it ſhall not be ſin to thee; that which is gone out of thy Mouth thou ſhalt keep and perform a Free-will Offering according to what thou haſt vowed unto the Lord thy God, which thou haſt promiſed with thy Mouth, Pſal. 76.11. Vow and pay unto the Lord your God, &c. More places might be inſtanced in, if theſe were not ſufficient. If thy vow be raſh Repent of the raſhneſs of it, but if it be otherwiſe Lawful, it muſt be performed, if it prove to thy damage, it is a reward of thy Folly. But if it be unlawful, repent of thy ſin, and Folly in making it, but it muſt not be performed; for a Vow muſt not be a bond of Iniquity: Chriſt himſelf ſhews the wickedneſs of ſuch a vow, Mat. 15.5,6. where by their vow Corban, they made null the Command of God, concerning honouring Father, and Mother, p. 270and Relieving them. It is not Lawful for us to Dedicate thoſe things to Pious Uſes; yea, to God himſelf, which we owe to anotner; David's raſh vow, 1 Sam. 2.5.12.39. was not performed; he vowed the Deſtruction of Nabal, and all his Family, and Bleſſed God for keeping him from doing evil. The wicked vow of Paul's Perſecutors ought not to have been fulfilled, had the power lain in their Hands, Acts 23.21. Nor the raſh and unadviſed Vow of Saul, which tended to hurt and not to good, 1 Sam. 14.39. Nor ſuch Superſtitious vows, as we read of, Jer. 44.25. Thus ſaith the Lord of Hoſts, the God of Iſrael, ſaying, ye and your Wives have both ſpoken with your Mouths, and fulfilled with your Hands, ſaying, we will ſurely perform our Vows, that we have Vowed, to burn Incenſe to the Queen of Heaven, and to powre out Drink-Offerings unto her, ye will ſurely accompliſh your Vows, &c. God takes it ill in them, and ſorely threatneth them for it. But if the Vow be Lawful, he expects the fulfilling of it; as we ſee in Jacob's Vow, made Gen. 28.20. God minds him of it, Gen. 31.13. I am the God of Bethel, where thou anointedſt the Pillar, Numb. 30.3, &c. A Young womans vow, if her Father contradict it not, ſhall ſurely ſtand good. See alſo Lev. 7.16. & 22.17. & 27.2, &c. Pſal. 76.12. Yea, the Lord threatens thoſe that make not good their vows, that vow a better, and pay a worſe, Mal. 1.14. Curſed be the deceiver, which hath in his Flock a Male, and p. 271voweth, and Sacrifices unto the Lord a Corrupt thing. Yea, we find he puniſhed this Sin in Annanias and Sapphira, who Devoted the price of a Poſſeſſion to God, and after kept back part of it, and were both ſtruck dead for it, Acts 5.1,2, &c. A Godly Man, when he promiſeth Reformation of Life, the leaving of any known Sin, the performance of any Religious duty, the doing of any Pious, or Charitable work, &c. will make good his Vow. But how uſual is it for wicked Men in their Sickneſs, diſtreſs, or danger, to make vows and Promiſes of Reformation, which they forget as ſoon as the danger is paſt, and return, with the Dog, to the vomit, and the waſhed Sow, to her wallowing in the Mire.