The Danger of Vows Neglected and the Necessity of Reformation, Sermon

The Danger of Vows Neglected and the Necessity of Reformation · Sermon

p. 1A SERMON PREACHED BEFORE The Right Honorable Houſe of LORDS at a ſolemne Faſt.

GENES. 35.1.

And God ſaid unto Jacob, Ariſe, goe up to Bethel, and dwell there, and make there an Altar unto God, that appeared unto thee, when thou fleddest from the face of Eſau thy brother.

THE Book of Geneſis containes the Cradle of the world, and the Infancy of the Church. The Story is brought down from the very Creation to Joſephs death. The moſt remarkable Hiſtories are the lives of the three famous Patriarchs, Abraham, Iſaac, and Jacob, ſet out more largely then the reſt. In theſe yee have their manifold trials and deliverances. The Text is a part of Jacobs ſtory: p. 2We find him in a ſad poſture, his daughter defiled, the Sbechemites ſlain by his ſons, their Citie ſpoyled, aaChap. 34.30.himſelfe afraid leſt the Countrey riſe up againſt him, and deſtroy both him and his. In this heavie condition God appears unto him. The Text doth not expreſsly ſet down when this apparition was, but the connexion of it to the former ſtory, and the great need Jacob had of Gods appearing then, and bbGen. 22.10, 11.14. & …8.10, &c.Gen 22:10Gen 22:11Gen 22:14Gen 8:10Gods uſuall manner of making the Saints neceſſities his opportunities, perſwade the Interpreters to beleeve, that it was preſently after the ſlaughter of the Shechemites. And the vulgar reads it, Interea, In the mean while. While Jacob was muſing what courſe to take to avoid the rage of the neighbouring Canaanites, God appeares to him for his comfort. Neither is it ſet down what manner of apparition this was, whether in a viſion by day, or in a dream by night. Sure it was not a meſſage ſent by any Prophet to Jacob: and certain it is, it was not muta apparitio, a dumb ſhew; but as Jacob had Gods preſence ad erigendum, to comfort and liſt up his dejected ſpirits, ſo he had alſo his word ad dirigendum, to direct his wandring thoughts what ſafe courſe they might pitch upon. God dealt with his children then, as we doe with ours now; hee appeared to them and told them his will and pleaſure, that they might teach it to others: So we keep our children at home when they are young, and ſpeak to them our ſelves; but when they are bigger, we employ them abroad, and let them know our mind by letters. That former courſe of apparitions we muſt not expect now. It is ſufficient that ccHoſea 8.2.Hos 8:2God hath ddforeign. Macar. Hom. 39.written to us the great things of his law for our direction; and it is our ſin if we count them as a ſtrange thing, and long after apparitions, as if wee were ſtill in the infancy of the Church.

p. 3The ground of obſervation is explication; wherein the more pains is to be taken, becauſe our Interpreters trouble us with many Topographicall ſcruples, and Metaphyſicall ſpeculations.

foreign Ariſe.

Some conceive that God hath reſpect to the poſture of Jacobs body, who might now be laid in his bed. Others, that God looks at the ſadneſſe of his heart, which was caſt down within him. The former thinke that Jacob is called out of his bed; the other ſuppoſe he is called out of his dumps. The truth is, the Hebrew word in the Scripture uſe of it, doth not neceſſarily imply either; it rather calls upon men to prepare themſelves to goe about the work which God enjoyns them. So when ee1 Kings 21.18.1 Kgs 21:18God bids Elijah to ariſe and goe down to meet Ahab: and alſo to ff2 Kings 1.9.2 Kgs 1:9ariſe and goe up to meet the meſſengers of Ahaziah; he intends no more then that he ſhould ſet himſelfe about that work. Neither doth it appeare, that Eliah was at that time either laid in body, or troubled in mind.

foreign Goe up.

Neither doth this word argue that Bethel was higher by ſituation, then Shechem: for in Scripture phraſe both foreign to goe up, and foreign to goe down, are often uſed onelyonly for going on, or forward, without reſpect to the various ſituations of the places mentioned, higher or lower. So God ſaith, ggEzek. 26.3.Ezek 26:3O Tyrus, I will cauſe many Nations to come up againſt thee. We know that Tyrus hhforeign In the heart of the ſeas, Ezek. 27.4.Ezek 27:4ſtood on the Seas; and we read that men iiPſal. 107.23.Ps 107:23go down to the Sea. And Sennacharib King of Aſſyria, is ſaid to kkIſa. 36.10. See the like 2 Sam. 2.1. & 5.19.Isa 36:102 Sam 2:12 Sam 5:19come up againſt all the defenced Cities of Judah, yet it doth not appeare that Aſſyria was lower in ſituation then the land of Judah. And on the other ſide, Jephtha's daughter p. 4deſires llIudg. 11.37.Judg 11:37to goe up and down upon the mountaines to bewaile her virginity for a time: that is no more then to goe from one place to another on the hills. And mmIudg 15.11. See the like 1 Sam 33.6. 2 Sam 2….21 2 Kings 8.29. Jer. 18.…. and 21.1.Judg 15:112 Sam 2:212 Kgs 8:29Jer 18three thouſand men of Judah are ſaid in the originall to goe down to the top of the rock Etam, which the Tranſlators have carefully rendred went. So that as the former word Riſe required a preparation for the journey, ſo this word Goe up, requires a progreſſe in it till he come there. He muſt neither be diſcouraged from undertaking it, nor give it over before he have finiſhed it.

foreign. To Bethel.

But why is Jacob commanded to goe to Bethel? God needs not give any reaſon of his commands: his will is to us a rule. Yet the equity of this command, and Gods indulgence to Jacob herein, appears by theſe following conſiderations: Firſt, by this means Jacob was carried away out of the ſight of his enemies; his very being among them would have been a perpetuall eyeſore to them, and the ſight of him and his a daily provocation to revenge. Secondly, the very name of Bethel might be a comfort to Iacob: it ſignifies Gods houſe; and whither ſhould Gods people goe for conſolation and protection, rather then to Gods houſe? Thirdly, himſelfe had found comfort there in former troubles, as appeares in the end of the Text. Fourthly and laſtly, there he might perform his vow to God, nnChap. 28.10which he had vowed many yeares before, and hitherto neglected. This God ſeems to have an eſpeciall eye upon in this command, as appeares by the enſuing words, Make there an Altar, &c.

foreign. And dwell there. That is, make it thy habitation for a time. Others read it, ſtay, or tarry there; to p. 5wit, till thy vow be performed. So the word is uſed, 2 Sam. 10.5. Tarry at Iericho untill your beards be grown, and then return.

foreign. And make there an Altar.

God doth not intend the bare ſetting up of an Altar, but that when hee had built it, hee ſhould offer ſacrifices on it, and acknowledge Gods mercy to him in providing ſo liberally for him, and protecting him from the fury of his brother Eſau. So did Abraham ooGen. 13.18. compared with chap. 22.2.9.Gen 13:18in the plain of Mamre build an Altar, not to look upon it doubtleſſe, but to offer ſacrifices. And in this manner of worſhipping God, queſtionleſſe his poſterity were bred up. And to what purpoſes were places among us appointed for religious exerciſes, if none were there performed?

foreign. Unto God.

There is a great queſtion among Interpreters, why God ſhould ſpeak himſelfe here in the third perſon, and why he ſaith, Unto God, and not Unto me. Some Writers both ppVide Auguſt. Quaeſt. in Gea. Quaeſt. 110. & Willet in Text.ancient and modern, pick out of it, the Divine nature of our Saviour Chriſt, and the Trinity of Perſons in the Godhead. Some would have God the Father to be the ſpeaker, and to direct Jacob to the worſhip of his Son Chriſt, the ſecond Perſon in the Trinity. Others, that Chriſt ſhould appeare to Iacob, (who in the judgement of our Divines, was the perſon that uſed to appeare to them in the old Teſtament) and call upon him to build an Altar to God the Father. Doubtleſſe wee have plain places ſufficient in Scripture to prove Chriſts Divine Nature, and the Trinity of Perſons, and therefore need not to preſſe this place to that end, leſt we doe as weak builders, qqDebile ſundamen…um fallit opus. Wainflaet. de Gram.lay ſo infirm a foundation, that the whole building p. 6fall to the ground: or as wilfull Souldiers, who defend a weak Fort againſt a ſtrong enemy, and ſo are vanquiſhed. It is clear that God ſpeaks of himſelf often in the third perſon, where no ſuch myſtery is intended; as when he ſaith, that rrGen. 18.19.Gen 18:19Abraham will teach his houſhold, and they ſhall keep the way of the Lord, that the Lord may bring upon Abraham that which he hath ſpoken of him. And, ſſGen. 18.14.Gen 18:14Is any thing too hard for the Lord? God is no more tied to give an account of his words, then of his actions. He may ſpeak of himſelfe as he pleaſeth. Yet I doubt not but many reaſons of this phraſe may be given, which may yeeld profit unto us.

As firſt, God may ſpeak thus of himſelfe for certainty ſake, that Iacob might know who ſpake to him, and to whom he was to build an Altar; that hee need not ſay with Saul, ttActs 9.5.Acts 9:5Lord, who art thou, Lord? Nor with Samuel uu1 Sam. 3.4, 5.1 Sam 3:41 Sam 3:5run to Eli when God called him. Secondly, for Majeſty ſake: ſo in the third Commandment, God doth not ſay, Thou ſhalt not take my Name in vain: but, thou ſhalt not take the Name of the Lord thy God in vain. And in the fourth, The ſeventh day is the Sabbath of the Lord thy God. It was a ſtrong argument to diſſwade them from diſhonoring Gods Name, and perſwade them to the obſervation of the Sabbath, becauſe they both did belong, not to any mortall man, King, or Emperour, but to that glorious Lord who was their God. Thirdly, for intereſt ſake; that it might appeare that God had an intereſt in Iacob by reaſon of his former appearing to him in his troubles, and therefore deſerved a journey and an Altar at his hands. So God bids Abraham to offer Iſaac xxGen. 12.2.Gen 12:2his ſon, putting him in mind what intereſt hee had in him. Fourthly, for equity ſake, that it might appeare to be p. 7a very juſt and equall ſervice, that God required of Iacob, although the ſpeaker had not been that God, nor Jacob ever made a vow to build an Altar to him. And therefore God neither ſpeakes of himſelfe in the firſt perſon, nor names Jacobs vow, but onelyonly limits both the perſon and the vow unto him. I conceive theſe reaſons to be ſufficient and uſeful, and proceed to the next words.

foreign. That appeared unto thee.

The ſtory is in the twenty and eight chapter; ſee there the apparition ſet down at large.

foreign. When thou fleddeſt.

Jacob was then in a ſad eſtate, an exile as it were from his fathers houſe by the malice of his brother Eſau, forſaken by all his friends, forced to go ſeek for ſubſiſtēce in forein Countries: yet now is the time that God chuſeth to appear unto him, & not formerly when he had both friends and comfort in his fathers houſe. So that Jacob might have ſaid then, as David doth afterwards, yyPſal. 27.10.Ps 27:10When my Father and my Mother forſook me, then the Lord took me up. God is like a faithfull friend, who ſtands to his, when they have moſt need of him. Not like to Courtiers, who follow the Sun of mens proſperities (as zzAſpicis ut veniant ad candida tecta columbae. Accipiant nullas ſordida turris aves, Ovid. Triſt. l. 1. Eleg. 8.Pigeons fly to new whited houſes) and forſake them in the dark ſhadow of their adverſities.

foreign From the face.

Mens ill affection towards others appears in their faces. So did Labans appear to Jacob aaGen. 31.2.Gen 31:2. And Jacob beheld the countenance of Laban, and behold, it was not toward him as before. Hence it is that we are afraid to abide in the preſence of ſuch as hate us, becauſe we expect p. 8miſchiefe daily from them, which we ſeek to preſent by flying out of their ſight. Such counſell Rebecca gives to her ſonne Jacob to goe to her brother Laban, bbGen. 27.43, &c.Gen 27:43till Eſaus fury were over, and then he might return in ſafety.

foreign. Of Eſau thy brother.

Jacob might well think that that God which would not ſuffer a brother to hurt him then, would not permit the Canaanites to ſpoyle him now.

The ſumme of all is, as if God ſhould have ſaid to Jacob, I know thou art in great diſtreſſe, and I will not forſake thee: Prepare thy ſelfe for a Journey: thinke that all theſe things are come upon thee for the neglect of thy vow; goe now therefore to Bethel and perform it. It is a very juſt and equall thing, that thou who needeſt and lookeſt for help from me now again, ſhouldſt goe build an Altar to me there as thou haſt promiſed, and ſhouldſt offer ſacrifice and thankes to me. When this is done, I that did deliver thee before from Eſau thy brother, will alſo ſafeguard thee againſt theſe Canaanites.

Out of which words thus interpreted, ariſe naturally theſe foure proſititions ſutable to the time, and profitable for this preſent occaſion of our meeting.

Firſt, Obſerv. 1 that Gods deare ſervants ſometimes are very forgetfull of their vowes made even to God himſelfe.

Secondly, Obſerv. 2 that this forgetfulneſſe is an occaſion of many and great troubles to them.

Thirdly, Obſerv. 3 that God will at length rub up their memories, and put them in mind of their vowes.

p. 9Fourthly, that in performance of vowes, Obſerv. 4 and in times of Reformation, God looks for his part firſt.

For the firſt.

Doctr. 1 Gods dear ſervants ſometimes are very forgetfull of their vowes made even to God himſelfe.

A man may juſtly wonder, why Jacob had not performed his vow before now. God had freed him from Labans purſuit, and ſent Laban quietly back again. God had delivered him from Eſau's oppoſition, and ſent Eſau away in peace. What hindred Jacob from going to Bethel? He might as eaſily have gone thither as to Shechem; Sure nothing hindred him, but his own forgetfulneſſe: and that is ſo much the more ſtrange, becauſe God him ſelfe had put him in mind of his vow in direct terms, when he commanded him to returne home, and promiſed to bleſſe him. ccGen 31.13.Gen 31:13I am the God of Bethel (ſaith he) where thou anointedſt the pillar, and where thou vowedſt a vow unto me. But Jacob had got a quiet habitation at Shechem, commodious for him and his cattell, and there he tarries till God fire him out. Dinah is raviſhed, he and his in danger of deſtruction, and yet he thinks not of going to Bethel till God bids him. This is noted by Interpreters to be the firſt vow mentioned in Scripture. Hence it is, that Jacob is called by ſome of them, Voterumpater, the father of vows. Yet this firſt vow is ſtrangely neglected when it might eaſily have been performed. We cannot think any worſe of Jacob, then of Pharaohs Butler, who ddGen 40.23.Gen 40:23forgat Joſeph, and remembred him not, though he did very well deſerve to be remembred.

But what may be the reaſon that good men ſhould p. 10be ſo forgetfull of God? It is no marvell if wicked men forget him: they uſe God as men uſe Phyſitians, ſend for them when they are ſick, and ſlight them when they are well. But it is ſtrange that good men who love God, ſhould ſo much neglect him.

The Reaſons may be theſe:

Firſt, Reaſon 1 becauſe of that naturall wound our memories have received by the fall of our firſt parents. For as our underſtanding is naturally filled with folly, our wills with croſsneſſe to all goodneſſe, our affections with peeviſhneſſe; ſo our memories with forgetfulneſſe of holy things. And this forgetfulneſſe remains after regeneration. For as the underſtanding, will, and affections are not perfectly cleanſed and cleared in this world: ſo is not the memory neither. This may eaſily make us forget vowes as well as other good duties.

Secondly, Reaſon 2 becauſe of length of time between the vow made and to be performed. We pray and vow to God in our difficulty; it may be long before that iſſue come that we expect, and ſo our vowes are forgotten. This was Jacobs caſe; hee had been twenty yeares with Laban ſince his vow was made, and ſo had let it ſlip out of his mind.

Thirdly, Reaſon 3 becauſe of multitude of buſineſſes, which Gods ſervants are ſubject to as well as other men. They have bodies, wives, children, ſervants, to take care for as well as others: they have goods, cattell, eſtates to look after as well as wicked men. The thoughts of worldly affairs, as they hinder them much in other matters of piety: ſo likewiſe in payment of vowes.

Fourthly, Reaſon 4 becauſe of many and ſtrong oppoſitions they find in their pilgrimage. Jacob had no ſooner left Labans houſe, but preſently eeGen. 31.22, 23.Gen 31:22Gen 31:23Laban purſues him, and p. 11quarrels with him. He hath no ſooner diſmiſſed Laban, but ffGen. 32.6.Gen 32:6Eſau his brother comes out with an Army againſt him. When Eſau was gone, he feares the Canaanites, leſt they ſhould all riſe up to deſtroy him, becauſe of the wrong done to the Shechemites. This might be one occaſion of Jacobs forgetting his vow. And ſo it may be to us alſo, who ſhall meet with oppoſition as well as he.

I ſhall omit the Application, till I have handled the other points, and proceed to the ſecond obſerſation.

The forget fulneſſe of performing vowes, Doct. 2 is an occaſion of many and great troubles.

This Shel. Jarchi conceives to be the cauſe of all theſe troubles. He brings in God ſpeaking to Jacob, and ſaying, ggforeign Shel. Jar. in Text.Becauſe thou haſt ſtaid long in the way, thou art fined, and this trouble is befallen thee concerning thy daughter. The word he uſeth is uſed for a fine ſet on delinquents heads by the Judges. So ſaith Moſes, hhDeut. 22.19.Deut 22:19They ſhall amerce him in an hundred ſhekels of ſilver. So this Authour looks upon God as a Judge impoſing theſe troubles upon Jacob as a fine for the neglecting of his vow. So Ferus on the Text, iiNil mirum, quòd adverſa tibi contigerint cum bactenus tam diu diſtuleris votum. Ferus in Text.No wonder that croſſes have befallen thee, ſeeing thou haſt ſo long deferred the pryment of thy vow.

We find in Scripture, that the people of Iſrael were puniſhed with kk2 Sam. 21.2 Sam 21three years famine, becauſe Saul not out of his zeale to God, but to pleaſe the people, had ſlain ſome of the Gibeonites, contrary to the llJoſh. 9.15.Josh 9:15oath made to them by Joſhua, and the Elders of Iſrael; yet was this vow mmJoſh. 9.4.Josh 9:4fraudulently gotten by lying and deceit. Neither did Saul ever take this vow himſelf. We read further of Sampſon, that he was a nnJudg. 13 5.Judg 13:5Nazarite to God p. 12from the womb. It appeares in the law that the Nazarites ooNumb. 62.5.took a ſolemne vow; their haire was not to be cut. Sampſon did not purpoſe to break this vow, but being overcome with luſt by Dalila's perſwaſion gives an hint how his vow might be broken. The fearfull conſequences hereof appeare in the ſtory of the Judges. ppJudg. 16.21.25.Judg 16:21Judg 16:25Sampſon is taken by the Philiſtines, his eyes put out, he is bound with fetters of braſſe, grinds in the priſonhouſe, and is made a laughing ſtock to thoſe that durſt not look upon him before. qq2 Sam. 15.72 Sam 15:7Abſolom abuſeth a vow, that under pretence thereof he may deprive his father both of kingdome and life. rr2 Sam 18.15.2 Sam 18:15This coſt Abſolom his deareſt life. The King of Judah ſſEzek. 17.13.16.Ezek 17:13Ezek 17:16had vowed obedience to the King of Babylon; he breaks this vow, and God paſſeth this ſentence on him, that hee ſhould die in the land of that King whoſe covenant he had broken. Will God be thus ſevere for breach of a vow made to a mortall man, and an heathen King, what will he do then for breach of vows made unto himſelf?

It is time to come to reaſons for the proofe of the point; wherein I ſhal deſire to be ſomwhat large, in regard of the weight of the matter, and the preſent need.

Firſt, Reaſon 1 God is deeply offended w^th ſuch as perform not their vows. And when God is angry, what can his children look for from him, but the blows & ſtripes of an angry father? That God is much diſpleaſed with ſuch perſons, appeares by many arguments that may be taken out of the fifth chapter of Eccleſiaſtes. For ttEccleſ 5.4, 5.6.Eccl 5:4Eccl 5:5Eccl 5:6firſt, God gives no day. He that makes a vow, muſt not deferre the payment of it. Secondly, God calls them fooles that doe deferre the payment of vowes. And who doubts but parents are angry when they give ſuch terms to their children? Thirdly, hee ſaith, God p. 13hath no pleaſure in them: that is, hee is very angry; as in the third commandement, God will not hold him guiltleſs that taketh his name in vain: that is, hee will hold him very guilty. And in Elies reproof of his ſons, uu2 Sam. 2.24.2 Sam 2:24It is no good report, ſaith he, that I heare: that is, it is a very bad one. For they were no ſmall ſins, that were reported of them, as xx1 Sam. 1.14.15.22.1 Sam 1:141 Sam 1:151 Sam 1:22robbing God of the fat of his offerings, and lying with the women at the doore of the Tabernacle of the Congregation. So on the contrary, when the Pſalmiſt ſaith, that yyPſal. 51.17.Ps 51:17God wil not deſpiſe a contrite and a broken heart; he means, God will account highly of it, and largely reward it. Fourthly, he ſaith, It is better not to vow at all, then not to pay. Who doubts but a man is angry when he heares him chiding with his neighbour, and ſaying; I had rather you never had promiſed me ſuch a good office, then to fail when I looked for it? Fifthly, he calls it ſinne in plain terms, Suffer not thy mouth to cauſe thy fleſh to ſin. And is not God angry at ſin? Sixthly, it is ſuch a ſinne as God will not have covered with the vail of an error. Neither ſay thou before the Angel, that it was an error. Seventhly, hee profeſſeth expreſsly, that God is angry at it; Wherefore ſhould God be angry at thy voyce? Eighthly, hee gives a reall demonſtration of Gods anger, Why ſhould hee deſtroy the work of thy hands? Is not God angry when hee layes ſnares for men as we doe for wild beaſts to catch and deſtroy them? zzPro. 20.29.Prov 20:29It is a ſnare (ſaith Solomon) to the man who devoureth that which is holy, and after vowes to make enquiry. Ask David who rains ſnares upon ungodly men, and he will tell you, it is the Lord. aaPſal. 11.6.Ps 11:6Upon the wicked he ſhall rain ſnares. Ask Ezekiel who brings covenant-breakers into ſnares, and he will tell you, it is God. bbEzek. 17.20Ezek 17:20I will ſpread my net upon him, and he ſhall be taken p. 14in my ſnare. Is not God very angry with thoſe whom he curſeth? We read in Malachi, ccMal. 1.14.Mal 1:14Curſed bee the deceiver which hath in his flock a ddThat is, a ſound male. Elleipſis of the epithire, as Iſai 1.18 wooll, for wh…e woll; and Iſai 5.4. grapes for good grapes.Isa 1:18Isa 5:4male, and voweth and ſacrificeth unto the Lord a corrupt thing. And a ſtrong reaſon, yea double one is added; Firſt, becauſe God is a great King, and will not be dallied with by his ſubjects. And ſecondly, becauſe his Name is dreadfull among the heathen, and therefore ſhall not be diſhonored by his own people. God keeps covenant faithfully himſelf. eePſal. 111.5.Ps 111:5He will ever be mindfull of his covenant. Gods covenant is called an everlaſting covenant, and a covenant of ſalt, 2 Chron. 13.5. And as men who ſtrictly keep day themſelves, are ſooneſt angry with ſuch as doe not: ſo Gods care of keeping, will make him a ſharp revenger of breach of covenant in others. ffEzek. 17.59Ezek 17:59Therefore thus ſaith the Lord God, As I live, ſurely mine oath that he hath deſpiſed, and my covenant that he hath broken, even it will I recompence upon his own head.

Secondly, Reaſon 2 God will bring many troubles upon neglecters of vowes, becauſe his Church and people who are neer and deer unto him, may both be offended and hurt thereby. No doubt it was a great griefe to David and other godly men, that gg2 Sam. 21.1.2 Sam 21:1Saul had broken the vow made to the Gibeonites; and it appeares it brought much trouble to Iſrael, even a famine of three yeares one ſucceeding another.

Thirdly, Reaſon 3 God raiſeth up enemies to afflict thoſe that neglect their vowes, as the hhIudg. 16.20.Judg 16:20Philiſtines againſt Sampſon. So here Jacob was afraid leſt God would have done the like to him, as appeares in the end of the former chapter. And theſe enemies God makes to doe his work, when they think they do their own. The King of Babylon though he went only to revenge his own quarrel on p. 15the King of Ludah, yet he brings him iiEzek. 17.20.Ezek 17:20into Gods net for a puniſhment of his perjury.

Fourthly, Reaſon 4 becauſe there is a kind of perjury in failing in performance of vowes. I will not ſay that oathes, and vowes, and covenants, are all one in every circumſtance: but certainly they are couſen germans at leaſt, and can hardly be ſeparated. kkPſal 119.106.Ps 119:106I have ſworn (ſaith the Pſalmiſt) and I will perform it, that I will keep thy righteous judgements. And was not that oath a vow? llGen. 3.48.50. Tumulus reſtu, Deus teſtu. Tumulus ſacramenta…iter, quia ſignum eſt teſtiſicans de re gefia ad poſteri. aten…. Deus propriè, quia teſtatur in conſcientiam de pacto into, & atteſtabitur ſuis iudiciis, & vindicta adverſur periures.Gen 3:48Gen 3:50God is called to beare witneſſe of the covenant between Laban and Jacob, and ſo is the heap of ſtones alſo, yet with a great deale of difference; the heap is a witneſſe ſacramentally, as it were; it remained as a token of that league. But God is properly called to witneſſe, as one who heard all their words, and would teſtifie the truth to both their conſciences, and by judgements on the party that ſhould break it. He that vows and payes not, is a perjured perſon, ſaith mmVoven… & nē ſolvens peierat. Bern de praec. & diſpenſ. cap. 20.Bernard. This perjury makes our ſins the greater, eſpecially in thoſe things that we ought to do, if we had never vowed them, as cyphers added to a figure, may make one a thouſand. Perjury is a ſin odious to the Turks and Mahometanes. nnSee the Turkiſh hiſtory.Amurath when Uladiſlaus by the perſwaſion of Julian the Popes Legat, had broken his covenant with him, and fought againſt him, drawes the Articles out of his boſome, & calls upon Chriſt for vengeance on his perfidious ſervants. In this battell were ſlain both the King and the Cardinall; over whom the Author of the Complaint of Hungery infults, ſaying, ooI n… Iuliane, & dic Reg… tuo apud …feres, Haereticis fidem non eſſe ſervandam. Quaerela Hungaria.Goe now Julian, and tell thy King in heil, that he need not keep faith with heretickes. Yea, this ſin was odious in the very heathen; ppSenatorum i… nus perfidia Carthaginenſium i… ſeſtus ſucclamat, per ques Deos fo… dos acturi eſſent, cum …o… perquos anto ictum fefelliſſens: Per coſdem, inquit Aſdrubal, qui …am infeſti fun… …aedera violantib…. Livius Hiſt-ab urbe cond lib. 30.When the Carringinion in a low eſtate ſent Embaſſadors to Rowts, to defire conditions of p. 16peace, one of the Senators offended at their former perjury, demands by what God they would ſwear, (for they had deceived thoſe gods by whom they had formerly ſworn) Aſdrubal anſwers, by the ſame Gods that ſit ſo heavie upon them that break covenants: When Tiſſaphernes had obtained a truce from Ageſilaus, and had ſworn that in that ſhort time he would procure liberty for the Grecian Cities in Aſia; but contrary to his oath gathered ſouldiers to fight againſt him: Ageſilaus kept the truce till the time expired, and then ſent a meſſage of thanks to Tiſſaphernes qqHabere ſe magnam ipſi gratiam quòd perjurio Deos ſibi infeſtos reddid…ſſet, Graetis verò belli ſocios, Xenoph. c. 4. vitae Ageſil., that by his perjury hee had made the Gods his enemies, and engaged them to aſſiſt the Grecian Army in the war. We read alſo that one Epicidides, going to enquire at the Oracle of rrIuſiurandi ſed filia nominis expers, Trunca pedū, manuumque celerrima, ſed tamen inſtat, perſequitur que virum dum ſtirpem fundtus omnem bauſcrit. Nic. Chron. Hiſt. Imp Manuel. Com.Delphos, received an anſwer, That perjury would purſue a man till it had rooted out all his poſterity. So odious was this ſin to men altogether ignorant of the true God. And do we marvell then, that God ſends plagues upon his people for neglect of vows made to himſelf?

It is now high time to come to the third obſervation, which is this:

God will at length rub up the memories of his ſervants, Doct. 3 and put them in mind of their vowes.

God doth not ſtraightway deliver Jacob out of his trouble, but calls upon him firſt to perform his vow made to him for former mercies. As ſſGen. 41.8, 9.Gen 41:8Gen 41:9Pharaohs Butler is put in mind of his neglect of Joſeph, by Pharachs dream; ſo God finds a way to put his in mind of their vowes.

Two things I have to do: Firſt, to ſhew, how God doth this. Secondly, why he doth it.

For the firſt, How God doth it.

p. 17God rubs up their memories, firſt, by troubles, Means. 1 calamities, fear of wars: So he deals here with Jacob. Bella Deiflagella, wars are Gods ſcourges. And parents oftentimes make their children call to mind their faults, by taking away their victuals, and whipping them.

Secondly, Means. 2 if the hearts of Gods children be not yet ſo intelligent as to underſtand Gods meaning by his blows, he will open their eares, and tell it them in his word: So he doth here to Jacob, he tels him his fault, but very gently, he doth not upbraid him with perjury, nor call him a vow-breaker; nay not ſo much as names his vow, but inſinuates it rather, that Iacob might ſee, God ſought not to ſhame him, but to amend him. We muſt not look for ſuch revelations now: but God often meets with us in the miniſtery of his Word, and makes us ſee thoſe faults in our ſelves which we little dreamed of, and covenant-breaking among the reſt. Many wicked men marvell to hear Gods Miniſters rip up their ſecret faults, as if they were in their boſomes: good men I hope will ſooner be informed by them.

For the ſecond, Why God doth it.

Firſt, Reaſon 1 becauſe Gods name and honour ſuffers in their forgetfulneſſe. Vowes are made for the honor of God. But if they be not performed, God is not honored by them, nay he is diſhonored, as being ſlighted by his own people.

Secondly, Reaſon 2 becauſe God deſires and delights in the good of his people. So ſings the Pſalmiſt, ttPſal. 35.27.Ps 35:27Let the Lord be magnified, who hath pleaſure in the proſperity of his ſervant. Now he knows that our forgetfulneſſe and unthankfulnes wil hinder us of much good, & bring many judgments upon us; which to prevent, God puts us in mind of our vows and covenants.

I proceed to the laſt point.

p. 18In performanes of Vowes, Doct. 4 and in times of Reformation, God looks for his part firſt.

God doth not bid Iacob go ſhift for himſelfe in this troublous time, nor enquire out the kindred of the Shechemites to reſtore their goods to them, but he bids him goe build an Altar to God. And Iacob accordingly goes about it. This is the method of Gods commandments; the firſt Table contains duties to God: the ſecond, to our ſelves, and our neighbours. This is the method of our prayers; our Saviour reacheth us firſt to pray for the honour of Gods Name, Kingdome and Will, before we pray for daily bread, pardon of ſinnes, or power againſt temptations. This is the method of our Faith, in the Articles whereof, and moſt Confeſſions, we firſt profeſſe what we beleeve concerning God, and then concerning our ſelves. This is the method of our Covenant, both in the Preface, looking firſt at the glory of God, and the advancement of the Kingdome of Jeſus Chriſt, and then at our own priviledges; and in the body of it, the two firſt Articles concerning Religion, and the following ones concerning our Liberties. This was the method of the ancient Romans, as Dionyſius Halicarnaſſeus reports. There are three things, ſaith he, that make a State happy, uuforeign, &c.firſt, the care of religion; ſecondly, of temperance and juſtice in peace; thirdly, of military diſcipline in war. The Romans were carefull of religion in the firſt place, they provided Temples & Altars for their Gods; and this they conceived to be a main reaſon of the large extent of their Empire. Solomon was longer in building his own houſe: but he builded Gods houſe firſt, as appears, 1 King. 7.1. 2 Chron. 8.1.

For the reaſons briefly. The firſt is, becauſe God is more worthy to be regarded then our ſelves: therfore p. 19the love of God is called, xxMat. 22.37, 38, 39.Matt 22:37Matt 22:38Matt 22:39The firſt and great commandement: and we are commanded to love God with all our heart, ſoule, and mind, but our ſelves and our neighbours in a lower degree of love like the former, but not equal to it. From God we have all that we have here, or hope for hereafter; and the fountain muſt be preferred before the ſtreams, the ſea before the rivers.

The ſecond is, becauſe that is our care properly, Reaſon 2 To honour God. It is Gods care to provide for our ſouls & bodies: not but that we may uſe the means for the good of either, looking for a bleſſing from God; but not in the firſt place: our prime care muſt be for Gods Glory. When a maſter enters into covenant with a ſervant, he looks that he ſhould take care of his work, and leave the care of proviſions to his maſter. So doth God look for the like at our hands. Firſt obedience to God, then faith in God. I have done with the Doctrinall part, and come to the Practicall.

Here is firſt of all, Uſe 1 a leſſon of Humiliation fit for the day, to bewail among our other ſins, our ſluggiſhnes, in not remembring thoſe things which concern our own ſafety. I am afraid, leſt we be in Jeruſalems caſe, that yyLuke 19.42.Luke 19:42in this our day we know not the things that be long to our peace. And may we not then expect Jeruſalems end? Our forgotten vowes ſhould fetch ſighes from our hearts, and tears from our eyes this day. Many of us (I doubt) may with Pharaohs Butler, cry out, zzGen. 41.9.Gen 41:9I do remember my faults this day. Weep, I beſeech you, that reformation ſo long ſince vowed, goes no faſter on. It is a ſigne the body is much out of order, when ſo ſtrong a Purge as a National vow and covenant works no better; and let them weep moſt who are greateſt, and neereſt to God, and ſo moſt concerned in it. Lordly tears may become this day as well as common ones. We are p. 20met for this end, let us not miſſe of our end; elſe all the labour of this day will be loſt. I doubt not but every one of us, even the greateſt and the beſt, may find ſomewhat in our ſelves, that may hinder our vowed reformation, if we would look well into our own ſouls. The Lord ſhew it us what ever it be, and give us grace to repent of it.

Secondly, Uſe 2 here is a leſſon of Meditation. Think often of your vow and covenant; for the reaſon why men, eſpecially good men, neglect it, is, becauſe they think not often and ſeriouſly of it. Our Saviour Chriſt appointed the Bread and Wine in the Sacrament of the Lords Supper, to be the ſignes and remembrances of his death to us. A thing ſo beneficiall to us one would think ſhould need no remembrance, but ſhould always be freſh in our minds. So ſhould our covenant, that hath proved, and is like to prove ſo beneficiall to three Kingdoms; yet we had need often to call it to mind. God by Moſes often calls upon the Iſraelites inthe wildernes, to remember aaDeut. 4.9.10, 20.Deut 4:9Deut 4:10Deut 4:20the things which they had ſeen, and not to forget the great things God had done for them. Surely, we had need often to call upon our own ſouls, to think of our vowes made unto Almighty God; we would be loath that God ſhould forget his covenant to us, bbPſal. 12.4.1, 2, 3.Ps 12:4Ps 12:1Ps 12:2Ps 12:3Our enemies would then ſoon ſmallow us up. Why do we then forget our part of the covenant?

Thirdly, Uſe 3 here is a leſſon of Acknowledgement, to teach us to impute any continuance of our troubles to our neglect of our covenant: very few have mended themſelves, fewer their families, and ſeweſt of all have endeavoured to amend the publick, according to the truſt repoſed in them. Somewhat of our ſelves is ſought aftor of moſt men, even in the very work of reformation. Our plow goes along with Gods; we look for a ſhare p. 21of proſit, or honour in the work, and doe it not with a ſingle eye out of love and reſpect to God: We would joyn God and the world together. And hence come many rubs and hinderances of the great work of reformation. We ſhould therefore this day not only bewail our ſluggiſhneſſe in regard of the ſinfulneſſe of it, but alſo in reſpect of the ſad effects of troubles, feares and jealouſies, that yet attend upon our non-performance of our vows. A diſeaſe can never be cured, till the corrupt humour which cauſeth it, be known, and purged away; nor our Church and State troubles removed, till we have bewailed our remiſneſſe, and amended it, which is the next uſe in order, and without which weeping will do no good at all.

Fourthly, here is a leſſon of Incitement, Uſe. 4 to perſwade us to be careful to pay our vows for time to come; elſe muſt we daily expect new and greater troubles and ſorrows. But it will be objected, We have performed our covenant: have not we pulled down Popery and Prelacy, deſtroyed Croſſes and Altars, moruments of ſuperſtition, and cut the chroat of innovations? Well, go on, have we yet rooted out ſchiſme & hereſie? have we ſlain prophanoneſſe and impiety? cc1 Sam. 15.14.1 Sam 15:14What meares then the lowing of the owen, and the bleating of the ſheep? Are nor many now-a-days of Gallio's religion? ddActs 18.14, 15, 16, 17.Acts 18:14Acts 18:15Acts 18:16Acts 18:17If it were a matter of right or wrong to men, they would meddle in it; but if it be a matter of religion, Gallio cared for none of thoſe things. The Turks, if a man …aſphe me Mahamet, put him to death without mercy; but if he blaſpheme God, they only ſcourge him with rods. And being demanded a reaſon, they anſwer, That God can right himſelf, but Mabomet cannot. It may bee many now are willing enough to put off Gods cauſe to the day of judgement, ſo theirs may be righted now. I am afraid p. 22that many may this day ſay with Naaman, In this thing the Lord pardon me, that although I have not countenanced hereſie, ſchiſme, or prophaneneſſe in my own perſon, yet I have not been ſo carefull as I might, to pull it down by my authority in others. It is not good to be ſo buſie for the Lord of hoſts, it is good ſleeping in a whole skin. Which of us can ſay with Elijah, ee1 Kings 19.10.1 Kgs 19:10I have been very zealous for the Lord of hoſts; for the children of Iſrael have forſaken thy covenant? Or with Jehu, ff2 Kings 10.16.2 Kgs 10:16Come with me, and ſee my zeal for the Lord? Jehu was an hypocrite, yet he gg2 Kings 10.18, 30.2 Kgs 10:182 Kgs 10:30rooted Baal out of Iſrael, and obtained the Kingdome for his poſterity to the fourth generation. But if that were done, and here ſies, ſchiſmes, ſects, and prophaneneſſe pulled down by publick ordinances; have we ſet up a Church government in the Kingdome neereſt to Gods word, and the pattern of the beſt reformed Churches? Let no man tell me that we covenanted onelyonly to pull down the former government, but not to ſet up a new form in the room of it, and that the honorable Houſes muſt interpret the covenant, who impoſed it, and not we that took it. Be it ſo, yet are we confident, that the honorable Houſes will never give a ſenſe of the covenant contrary to common ſenſe, ſuch as this is; we covenant to bring three Kingdoms to the neereſt conjunction and uniformity in a form of Church Government, that is, we intend only to pull down Epiſcopacy, & then let every Sect ſet up what government they pleaſe. Pulling down joyntly, will not bring us to one form of Church government, it leavs ſcope enough for 20 kinds of Church government, & 10000 errors to be taught cōtrary to Gods word, to the pulling down of Gods Church. Wil that interpretation give ſatisfactiō to the cōſcience of a moral man? If not, as I am cōfident it will not, how ſhould it then ſatisfie the conſcience of p. 23a religious man, unleſs it be biaſſed by ſelf-ends before? It is like the gloſſe on Gratian, hhStatnimus. i. Abrogamm. Diſt. 4. c. Statuimus.We enact, that is, we abrogate it, and forbid it; or that on the Code, iiQue magis. i. Que mius. Gloſſ ad Cod. l. 3. de Iudiciis. Quoties.How much more, that is, How much leſſe. But be not deceived, God is not kkGal. 6.7. Gr. foreign. eſt autem foreign, à ſubſannantium geflu tractumvocabulū quod Latine naſo adunco, five excuſſo ſuſpendere, uti Flaccus, ſerm. lib. 1. ſat. 6. & Perſius ſat. 1.Gal 6:7mocked. Give me leave to preſſe you with a ſimilitude or two, to perſwade you to more diligent and carefull performance of your vow and covenant for the time to come, that ſo yee may expect a greater bleſſing from God, and an end of our preſent calamities. llQuicun que commodatam pecuniam creditori reddiderit, ſibi reponit. Non difficile enim homo cum opus fuerit, quodlsbes impetrat ſi foeneratori ſuo celeri ſaſatu factiono reſponait. Iſle vero quem perſidia argust, ſemper creditoris ſui iannā clauſam …nvenet, & quamv is frequenter pulſet & ſupplicet, riſtas a… vacuus cum increpatione recedis. Valerianu….Suppoſe ſome one of you had a rich & kind neighbour, of whom he might borrow mony whenſoever he needed; provided that he repaid it at his day; ſo might he be bold to come again and borrow greater ſums. But if he break his day, he may come again & again, knock often at the doore, and no man let him in; intreat, and yet goe away empty, ſad, and with reproachfull ſpeeches. This is your caſe. If yee perform your vowes, yee may be bold to come to God as often as ye will in the greateſt troubles. But if yee neglect them, yee may mmNon Des uſihus neceſſarium eſt quod in tribulationibus promittis. Ob hoc à …e tuum munus quaeritur, ut spſ… fulgees tuo auro, ipſo tuo niteas argente, …ſe tuis gemmis orueris ipſe tuo ſirico veſtiaris. Tuis donis tuam vuſe Deus animam compo…, quam vi…t ant ſuperbia, au… nequitia, and a veritiae, … luxuria vitio depravatam. Valetianus.ask, and be denied; ſeek, and not find; knock, and no man will open to you. Had any of you a tenant whoſe leaſe were expired, his rent not paid, the houſe run to ruine; if hee ſhould ſue for a new leaſe, would yee not anſwer, Pay your old rent firſt, and repair the houſe, then I wil talk with you of a new leaſe? Such an anſwer may yee look for from God, if yee keep not your covenant. What are your vows to God, which yee make in your afflictions? Hath God any need of them? Gets he any good by them? Thy gift is required of thee, that thou mayſt ſhine in thy gold, that thou mayſt be bright in thy ſilver, that thou mayſt bee adorned with thy own jewels, that thou mayſt be cloathed in thine own filk. p. 24God would have thy ſoul ſet in order with thy gifts. He knows it is corrupted with pride, or wickedneſſe, or covetouſneſſe, or luxury. Yet though our diſcharge of our vowes give us free acceſſe to God in all our wants, and bring no good to God, but all good to us, when the reckoning is caſt up, ooAeſtimes miſeros oblivienis bibiſſe pocula, magis quàm ſalutis. Valer.we ſhall find that wretched men delivered by God, have not with the Pſalmiſt ppPſal. 116.13.Ps 116:13taken up the cup of ſalvation, but of oblivion. God give us grace to perform our vows better, and to remember that of the Rabbins, qqforeign Ber. Rab. Sect. 81.In time of trouble, a vow; in time of reſpiration, haſte; and be as forward to pay in proſperity, as to vow in adverſity.

Fifthly, Uſe 5 here is a leſſon of Gratulation. Let us praiſe God that will not let us periſh by neglecting to honor him by performance of our vows, and ſo be neglected of him for ever. He knows our forgetfulneſſe and unthank fulneſſe would undoe us, and he puts us in mind of our vows to preſerve us: yea, let us praiſe God, that by his miniſters this day he admoniſheth us of them, that we may perform them, and prevent further jarres and troubles.

Sixthly, Uſe 6 here is a leſſon of Reformation. Let me leave the people and ſpeak to you, honorable Lords, who have called me to ſpeak to you this day; I beſeech you give me leave to ſpeak home. I have one petition to put up to your Lordſhips; if you deny it me, I ſhall be never the worſe; if ye grant it me, you ſhall be much the better. In brief, it is this, that ye would begin with a particular and perſonall, and end with a generall and publick reformation. Be godly for time to come in earneſt, and be not content with ſhewes of godlineſſe, no more then ye are with the ſhews of honor. Imitate Jacob here, being called to reform, he not only mends his fault whereof he was admoniſhed, but alſo reforms p. 25his family, makes them put away their Idols, call upon them to cleanſe themſelves, and change their garments, which were ſignes of for ſaking ſin, and putting on righteouſnes. An inſtrument can never make good muſick to others, til it be put in tune it ſelf. I never look to ſee any man a through-reformet, that is not a godly man. A wicked man will ever be afraid of going too far in the work of reformation, leſt he laſh himſelf or his. But a godly man had rather purge away his own ſins, then other mens. Like a charitable Phyſician, that is willing to heale his poore neighbours, but will firſt heale himſelfe and his family. Charity, they ſay, begins at home. How can we think your Lordſhips have charity to healother mens ſouls, if ye have none to your ſelves nor yours? Honour your places more then your places can honour you. Remember that Talmedieal ſaying, rrforeign Shab. fol. 145.2,In my own City my name, in another my garment ſhall eredit me. Count piety your greateſt ornament, it is a Mott… may well become the S…tcheon of the greateſt noble man in the Kingdom, Pie…as veranobilitas. God lineſſe makes men likeſt to God, and bring… them neereſt to him. And what greater preferment can this world afford, or that which is to come? Your Lordſhips are ſtars of the firſt magnitude in the heaven of this State. O ſhine brighteſt in the beams of piety. You owe moſt to God, and muſt do moſt for God. God hath betruſted you with the greateſt talents, and ſſLuke 12.48.Luke 12:48expects the greateſt account from you. ttGrandis honos, ſed grave pondus iſtius eſt honoris, Greg in Evang. Hom. 26.Honos and Onus goe together. The faireſt Steed muſt have his Saddle. Every honour muſt bear its burden. That meaſure of piety will not ſerve a noble man, that will ſurve a meaner perſon; unleſſe that meaſure of honour will ſerve you. You look for much reſpect from men of a lower ſpheare… Gods looks for more from you, becauſe there is a larger diſtance between the Creator and the higheſt creature, then can be between the higheſt and loweſt of all the creature. Let not the Comm…n… out goe you in piety, leſt they prove more honorable then you in the end. God ſaith, uuPſal. 82.6.Ps 82:6I bu…o ſaid ye are Gods, in regard of your power, give us cauſe to ſay ſo too in regard of your ho ineſſe. I beſeec… you take away from us all occaſions of Court-idolatry. Teach us in you to honour men more for their worth then for their grea neſſe. We know not how xxPſal. 15.4.Ps 15:4cordially to honour a proud Haman, a looſe Amnon, a covetous Nabal. But we ran lay our heads down at the feet of religious Lords to doe them good. p. 26Account of honour without piety, as the Jewes doe of a body without wiſdome. They ſay it is yyforeignlike a houſe without a foundation. Carry your ſelves ſo, that Lords on earth may be Saints in heaven. That honour will laſt when your Lordſhips are gone, and their Royalties that made you Lords. From this perſonall reformation proceed with comfort and courage to the publick. We are met now to humble our ſoules before the ſupream Lord of heaven and earth, to pray to him to ceaſe all our troubles, and to take away the great jealouſies ariſing between the two Kingdomes, that the plots of thoſe that would ſet us together by the eares, and make our warres worſe then ever yet they were, may be confounded utterly. God will anſwer, Goe to Bethel, and perform your vow, build an Altar to me. Why ſuffer you ſome to rob my deereſt Son, and your onelyonly Saviour of his Deity, and goe unpuniſhed? Why ſuffer ye others in print to rob me of ſo many thouſand yeares of praiſe, I ſhould have in heaven by laying zzHeb. 12.23.Heb 12:23the ſpirits of juſt men made perfect aſleep with their bodies till the day of judgement? Why ſuffer ye others co countenance all manner of uncleanneſſe and pollutions of marriage by maintaining a lawfulneſſe of putting away mens wives, and taking others for cauſes which I never allowed? Why ſuffer ye books to be printed under colour of maintaining liberty of conſcience for the toleration of all forts of hereſies and blaſphemous religions, that I may in my own land be blaſphemed to my face by publick authority? Why have I advanced you more then others, but that ye ſhould be more jealous of my honour then they? Would any of you keep a Steward that ſhould deale faithfully with your ſervants, give them their meat in due ſeaſon, and not ſuffer them to wrong one another: but would let them diſhonour you to your faces, raile upon you, and embezle your goods? Conſider of theſe things, and the Lord make you publick Reformers here, and glorious aaMat. 22.30.Matt 22:30like the Angels in Heaven. Amen.

FINIS.

End of the text · Francis Taylor, The Danger of Vows Neglected and the Necessity of Reformation (1646)