CHAPTER I. The occasion of this Vow , of Vows in general , their Use , what should be the Matter of them , and how necessary it is to keep them .

THE Occasion of Iacob's making this Vow , was this , his Parents had sent him away to Padan-aram for fear of his being corrupted by the Inhabitants of Canaan , where they lived , and enticed to take one of their daughters to wife , like as his Brother Esau had done : Now as he was on his journey he happened upon a certain place ( afterwards called Bethel ) where he tarried all night , the Sun having set upon him before he came thither , and the Canaanites not being so courteous as to invite him into their houses , he was necessitate to lodge in the open field : but though men denied him entertainment , yet he found what was much better and more comfortable , that he was highly favoured of GOD , for there He appeared to him in a dream , and made him the promise of large and great blessings ; as you may see in the 13 , 14 , 15 , Verses . Upon which , when Iacob awakened and considered it , the fear and dread of GOD fell upon him , and to testifie his gratitude and thankfulness to GOD , who had thus graciously appeared unto him , he spake these words , and vowed this Vow , by which he bound and oblidged himself to serve , honour and worship GOD , if so be that he did these things which were promised .

This vow was not made rashly and inconsideratly , but upon serious and mature deliberation , nor is the matter thereof light and trivial , but weighty and important . It is certainly worthy our consideration , and hereby we may be instructed in very matterial points , viz. Wherein our felicity consists , what is the thing we should aim at while in this world , and what is our duty towards GOD : What Iacob asked , teacheth the one ; and what he promised , sheweth the other , as will appear afterwards . But first we will take occasion to treat of Vows in general , as to their matter , use , and observance , and thereafter we shall handle this vow of Iacob's in particular .

First then in general , a Vow is an holy and religious promise made to GOD , either for some mercy and favour , or upon the desire of some blessing , as here : And there be many instances in Scripture , of Prayers put up to GOD , by way of Vows , when our Prayers are accompanied with Vows , it doth be-speak a belief of power , and good-will , and particular knowledge on GOD'S part ; and earnestness , importunity , and a gratefull Disposition on ours ▪ which are things GOD very much delights in . And this may be the reason why they are ordinarily so effectuall and so succesfull ; For 't is observable that such Prayers prevaile very much with GOD , and do almost alwayes obtain not only a Blessing , but even the very same thing prayed for . Thus Iacob obtained his whole desire . Thus Iephthah however rash in the matter of his Vow , yet out of a Devout Acknowledgement , having vowed to the LORD , got a Victory over the Ammonites ; So likewise Hannah received a Child of the LORD , after that She had made a Vow . And thus we have read and heard of many , who upon their Vows have been delivered from great Straits and Difficulties , recovered of sore and Dangerous Sicknesses , and been Blessed with signal Mercies and Favours . All which teacheth us , that in cases of great need , or the threatning of Dangers , upon the various and great changes of our Life , in all great and weighty enterprises , whose success doth very much concern us , and in all our most solemn Approaches to GOD , I say , that in these , or the like cases , it may not be amiss , but good and proper to back and strengthen our Prayers by some Pious and Religious Vow : For hereby we testifie , that we believe GOD able to grant what we ask , and that we our selves will retain a grateful sense of His Kindness , if so be he do it ; and besides , this will awaken our minds to a due and serious attention , and add Fervour and Earnestness to our Devotions , which endeareth both us and them to GOD , and so probably will wrest a Blessing from Him . We should never offer to ask any thing of GOD without resolving to serve him better , or glorifie Him more upon the granting our Desires and Requests ; as we would wish him to do us good , so we should lay obligations upon our selves to do him all Acceptable Service ; and it is but impudence and mockery to endeavour to get God to befriend us , without thinking to become thereby the more dutiful to him . Wherefore every one of our Prayers and Addresses to GOD do contain vows implicity , although we make no express mention of them , for they imply alwayes a promise and resolution to endeavour to please God , without which they were but meer abominations unto him .

But as it is good sometimes to make particular Vows , when we pray for any special blessing , and alwayes necessary upon all our Addresses to GOD , to resolve in the general to serve him and to do His will ; so it is not good to be rash and inconsiderat in making of Vows : There is nothing about which we should deliberat more , and therefore it is that young Persons , and such as are not come to maturity of age , or understanding , are discharged by all Casuists from the making of vows , because their ignorance and want of knowledge may make them readily erre in this matter , and Vow what is not lawfull or convenient to be vowed . Good Religious and lawful vows doe honour GOD , and are very acceptable to him : But if they be rash , inconsiderat , and in matters either not lawfull , or not fit , and proper , they do but displease him . If we be to Vow , then we must both use all Caution and Prudence in the making of them , and likewise see carefully to the observing of them , otherwise we had better not Vow at all .

First in the making of Vows , we should shun all rashness and inconsideration , and ought to take heed , that both the thing we promise to GOD , and that which we make the Condition of it be Lawfull , and Agreeable to his will , for if this be wanting , we offer but the Sacrifice of Fooles , and both our Prayers and Vows become an abomination unto GOD. What we aske , must either be something he hath commanded , or Allowed us to seek ; It must neither thwart his Will , nor be unworthy of Him to grant ; and how earnest soever we be , yet our desires must always be attended with a Submission to his Holy Will and Pleasure , for 't is then only that we are to be confident GOD will hear us , when we ask according to his Will. And as we must thus use Modesty and Caution in our Prayers , taking heed that what we pray for , be not offensive to GOD , so we ought to shew great Prudence and Discretion in these Vows & Promises we make to God upon the granting our Prayers : we must see that the thing promised be both Warrantable in it self , and convenient for us in particular . Many have brought themselves with Iephthah into great snares and temptations by their Vows , because they did not consider the matter of them before hand .

This we should chiefly look to , and therefore that we may not make our Vows a lasting snare to our selves , we shall do well either to keep within some branch of our Duty , as the doing such and such a thing which we are already oblidg'd to , either by our general Callings as Christians , or by our particular Calling as being in such a place or station ; the doing of some such thing , I say , in a more excellent manner , with a greater inclination of the Will , with a more fervent repetition of the Act , with some more noble Circumstance , with a fuller assent of the Understanding , or such like thing ; for by this Vow of Iacobs , it is clear that it is neither improper nor impertinent to pitch upon what we are already tied to by prior obligations : Or if we have a mind to tie our selves to any thing uncommanded , or to which we are not necessarily oblidged , as it is proper and requisite to do in our more Solemn and Special Vows ; then let us make choise of something useful and Serious , Grave and Weighty , something that tends to the Glory of GOD , the Benefit of others , or the bettering of our own Souls ; at least , let it have an indirect subserviency to some of these ends , by puting us in greater capacity to advance them , otherwise our Vows degenerat into abominable superstition . As for example , It is but superstition , and doth not at all please GOD , if we tie our selves to forbear such a kind of Meat or Drink , unless it be because we have found our selves provoked to lust upon the use thereof , or that we do fear this effect of it . And it avails very little to vow the fasting or not working such or such a day , unless we imploy that time we thus redeem from Meat and Labour , in the exercises of Piety and Devotion , and the improvement of our selves in Christian Wisdom and Vertue . Bodily exercises profiteth nothing , as saith the Apostle , 1 Tim. 4. 8. Corporal Austerities are not acceptable to GOD in themselves , and he must have mean thoughts of him who thinks it : but only in so far as they serve and are instrumental to mortifie the flesh , with the lusts thereof , such as Pride , Vain Glory , Uncleanness , Effininacy , Wrath , Anger , and the rest . It is the end and effect of these and the like observations which make them either acceptable or unacceptable to GOD , if they prove to His Glory , or render us more capable to advance it , if they promote the works of Religion in us , and further us in doing good to others , GOD is well pleased : But if the fruits of them appear little this way , He doth little regard them .

And hence it doth appear ; how little true Piety there is in many of these Vows which are usually allowed and enjoined in the Romish Church ; For first , the matter of some of them is so mean , and trivial , that it is a Scandal upon Religion to make Religion of them , as the vowing a Pilgrimage to Ierusalem , to visit such a Chappel , or such an Image there , not to eat of the head of any Animal in honour of Iohn the Baptist , or broiled Fish in respect to St Laurence , or to give some wax Candles , Silver Puppets , or the like Childish conceits to be kept , or hung up in some Church or Chappel ; when people are taught and suffered to place Devotion in such small things , it cannot but lessen their esteem of GOD , and contribute to make them think meanly of him , even as we of Europe look with disdain upon the Kings and Princes of the late discovered World , when we read how brass pins , and glass beads , and such like silly toys please them , and gain their favour . Solemn presents to Kings ought to answer their dignity , otherwise they are dishonoured , and so God is dishonoured when the matter of our Vows is a meer trifle , or some naughty thing , which was the reason why under the Law , He discharged to bring the hire of a Whore , or the price of a dog , into the house of the Lord thy God for any Vow , Deut. 23. 18. But secondly , there be other Vows of the Romish Church whose matter indeed is grave enough , which yet must be reckoned among unlawful Vows ▪ because of their pernicious consequence : And these are their Monastical Vows , of Celibacy , Implicite and absolute Obediences , and external poverty ; or rather the abandoning all honest and civil imployments used to gain a livelyhood in the World . They place Religion so much in these Vows , that the name of Religion is appropriat to them , and they only among them are called Religious who have taken on them such Vows : When yet it is certain that these things are not absolutely good in themselves , or pleasing to GOD ; And seing they who marry , and follow secular Imployments , not onely do not sin , but also thereby observe the Ordinances of GOD and his Providence ; I cannot see a Reason why the title of Religious should be denied them , and not thought as much due to them , if so be other things requisite concurre to make them deserve it . And it cannot be denied , but that Persons may serve GOD the one way , as well as the other , for these examples which the Scripture sets before us , are drawn not from Monkish or Cloistered Persons , but from such as were Married , and did commonly Traffique and entertain Commerce with the World ; Which , however are more useful for teaching solid Vertue and Piety , than the lives of their Saint Francis , Saint Laurence , Saint Teresa , or any other Ancient or Modern , which they can produce from their Monastries . But that we may take a particular view of these Vows severally , That of blind and absolute Obedience cannot be lawfully promised to any Creature : GOD ought to be obeyed without any reservation , the plain intimation of his Will oblidgeth to Obedience , though the Reason thereof be not apparent , because we owe our selves and all we have to him : But as this is due to GOD , so to none else , because none other hath Absolute Dominion over us . Therefore to obey any blindly without considering whether it be good or evil , which they enjoyne , is to pay Divine Honour to Man . Our subjection to others should be alwayes with a subordination to GOD , and with a respect to his Glory ; and seing no man is so infallibly wise , but he may mistake evil for good , nor so certainly good , but that he may enjoine evil though he know it , therefore we ought not to do every thing another bids us , until we have examined the same , and found it no wise offenssive to GOD , by being contrary to his Will . And even to make a Religion of obeying another in things not evil , but as to their nature indifferent , is to destroy our Christian liberty , and to cast our selves again into an useless bondage ; As to the vow of external povertie which proves to be either the renouncing of secular imployments , and these Arts & Trades whereby men ordinarly are necessitat to seek their living , this can be no acceptable service to God , seeing it runs counter to his express ordinance , in the sweat of thy brows thou shalt eat thy bread , if men can free themselves of the necessity of eating and drinking , they may cast off all honest care and endeavours for these supplies , otherwise they ought not , for St. Paul commands , that if any would not work , neither should he eat , and such as work not at all , he saith , that they walk disorderly , 2 Thess. 3. 10. Sick and Malmed persons who cannot work for their own Maintenance , should be supplied by others Charity , but not these who are Able and Healthy , but resolved to live idly and uselessly to the Common-wealth . And herein the present Monks of the Romish Church differs much from those of the Primitive times , for the Ancient Monks did not eat their breadin idleness , but did labour , that they might help others to live , every one should study to be poor in Spirit , and mortified in his affections to the World , but these may be done in outward possessions . Finaly , as to the Vows of Celibacy and a total retirement , they are too important things to be undertaken by any rashly ; and they are such as young Persons should not be suffered at all to engage in : for they cannot well know either the Temper of their Spirit , or the Constitution of their Body , how they will agree therewith . If their disposition be contrary , then they involve themselves into a sad inconveniency , and almost insuperable difficulties of pleasing GOD ; which might be easily avoided by taking a course more sutable to their natural disposition . Not to speak of Celibacy , every ones humour even will not sute with that Solitude and retirement , which by the Laws of Monastries they are oblidged to : who are naturally Studious , thoughtful , and a little Melanchollie , may like it well enough , and also fall upon methods for improving it to their grouth in Vertue and Piety . But such as are active and sprightly weary , of it and count it a burden ; And as their nature inclines them to action ▪ so when they are any considerable time without business , their fancy runs out upon vain projects and airy contrivances , neither profitable to themselves , nor others ; and which prove an Impediment to Spiritual devotion as much , yea more , then outward innocent actions . He who in his retirements bethinks with himself how he would rule the world , if he had place and power , and what he would doe or have done in such and such cases , spends his time more idly , then if he were actually versant in Wordly affairs ; And there be few active Spirits , but have their retirements ( if long ) Spoiled with such devices and imaginations . The Church of Rome seems to have foreseen the inconvenencie of Monasticall Vows , & to guard against them , in that a year of probation is allowed : But it is evident from experience , and many instances , that a year is not proof sufficient , especially when arts and tricks are used to delude Novices , and to wheedle them into a belief that things are otherwise then what afterwards they find them . If Vows were not imposed , and that a free exit were allowed to such as pleased , and found a change convenient ; I verily believe Monastries might be very usefull both for Church and State , both for the civil good of the Nation , and the Spiritual good of mens Souls . All men are oblidged to be chaste , but chastity may be preserved in a married State , as well as in a single life , and every ones constitution doth not sute therewith . It would be good and proper for every man , though never so much engaged in worldly affairs , to retire himself frequently for the excercise of Religion , and the considering the state of his soul : Buthardly any can stay their minds altogether ▪ upon these exercises for whole years , much less all there lifetime , nor is their any necessity thereof , seing men may goe about the affairs of the world without crossing these of Religion , and ply the things of this life without prejudice to the other .

GOD is not pleased with our vows , when they have not a tendency to his Glory , our Neighbours good , and our own Spiritual Advantage : and he cannot be but highly displeased , when by our vows we tie our selves to doe something which is unlawfull in it self , or which may be the occasion of some sin to our selves or others ; Or to forbear another thing which is good or usefull , and which is or may become our duty ;

What is sinful or evil , can never honour GOD , but doth dishonour him , and it doeth bewray a gross ignorance to seek the pleasing of God by doing ▪ contrary to His will : Unlawful Vows should not be made , and if made , they ought not to be kept , it is a sin to make them , but a greater to observe them , such Vows lay no obligation upon us , except to repentance , and mourning for our rashness and folly . Herod was no wayes tyed to cut off the head of Iohn the Baptist because of his vow , for that would never excuse the murder of that innocent man : neither was the plot against Pauls life any whit extenuated because the forty men had bound themselves thereto under a curse . It is a very bad reason for one not to come to Church and to refuse to hear such a Minister , because he hath sworn it . There is no perjury in breaking of these Vows , the Perjury is in the first making of them , because they are contrary to those other general vows of Baptism , &c. Whereby we are tyed not to do any thing that is evil , but what ever is good and praise worthy . Wherefore I wonder much how ever it could have slipt from the Author of that excellent Book , entituled , The whole Duty of Man , to say , That he who rashly swears to kill another , if he do it , he is guilty of murder , and if he do it not , of perjury , and so is under a necessity of sining . If this be true , it might prove a shrewd tentation to the keeping of unlawful Vows ; For where one of two evils is necessary or unavoidable , men are at liberty to choose which they will , or what they think least : And there be some who have perjury in greater abhorrencie then anyother wicked act , & therefore if such have once sworn a thing though never so evil , they will do it , for fear of drawing on them the guilt of perjury . This Doctrine therefore may be of very bad consequence ; but however such a necessity of sinning cannot be admitted , unlesse we make the nature of sin alterable , and that a sinful Act may sometimes cease to be sinful . One cannot be oblidged by any Law to impossibilities , and therefore not to contrary Acts , as to do , and not to do the same thing , at one and the same time , for to observe both is impossible . Wherefore if the doing a thing be sin , there is onely an Obligation upon us not to do it ; and if the not doing thereof be a sin , then the Obligation is onely to do it ; We cannot be oblidged to both , and so both cannot be sins . If it be objected , that though one and the same obligation cannot bind to contrary things , yet we may be bound thereto by different Obligations as in the present case : But to this I answer , That we are not under any Obligation , but what the Law of GOD layeth upon us ▪ or doth allow ; and seeing the Law of GOD requireth us alwayes to do good , and forbiddeth to do any evil , therefore a Man can never be said to sin , by the doing of a good Action , or the forbearance of what is evil , though he hath never so preremptorly Vowed the one , and sworn against the other : For his Vows and Resolutions cannot take away his Obligation to obey GOD , and his Law . I have insisted the longer on this head , because some are so tenacious of their rash and unlawful Oaths , and think it excuse enough for their continuance in a wicked course , that they have sworn and resolved it .

Religion certainly will never hallow an wicked or ungodly act , and it is an abomination to God to offer to worship and honour him by any thing sinful or unlawful : neither out of pretence of Vows , must we withdraw our selves from the duty and obedience we owe to others ; for no Vow can take away that obligation which is upon Wife's to obey their Husbands , Children their Parents , Servants their Masters , Subjects their Prince ; and which is upon one man to do good , and to shew acts of kindness and charity to another . Our Saviour taxed the Scribes and Pharisees for breaking the fifth Commandment , in not relieving their Parents when in want , upon the pretence that their goods were Corban , that is , they had Vowed and Devoted all they could spare , to the Temple , or other Pious uses , Mark 7. 7 , 11. What we Vow and Devot to GOD must be our own , absolutely at our disposal , and no wayes tending to the detriment , or prejudice of others ; else we cannot expect that it should be acceptable . Thus therefore it is not lawful for a Servant while he is a Servant to devote , and set apart whole days for private Prayer , Meditation , or other exercises of Religion , unless his Master concede and yield thereto : He may indeed if he please allow some portion of his meat to the poor , or some part of the time he should eat or sleep for Spiritual exercises , for that is his own ; but as for dayes or half dayes or any considerable quantity of time , belongs to his Master , and it would be a defrauding of him to take the same away without his consent and approbation . That which falls under anothers jurisdiction , must not be disposed off without their leave , for that were down right usurpation and robbery , wherefore GOD Num: 30. Gives the Husband power to dissolve the Wife's Vow , and the Father the Child's , And for the same reason the same Liberty must be assigned to other Superiours , whether Masters or Magistrats . And hence doth appear the unlawfulness of that Oath which hath so much troubled this Nation ; viz. The Solemn League and Covenant . For besides what may be said to the Matter thereof , it was an incroachment upon the Magistrats right , and did engage privat Persons to that which was not within their Sphere , but did properly belong to the Supreme Magistrat , and the other Governours of the Church . When Inferiours make Vows to the prejudice of their Superiours , and in the particulars wherein they are subjected unto them , the Vows are ipso facto null and void ; and the Superiours hath full power and authority to annull and dispense with them .

The sum of what hath been said , is , that we must use consideration in the making of our Vows , and must look that the condition required be lawful and agreeable to GOD'S Word , and also the thing promised on our part not sinful and unlawful , a thing improper ▪ and unbecoming us , which dishonours GOD , prejudges others , and wrongs our own Souls , but that it be a thing lawful and allowable in it self , within our power and at our disposal , and designed and used by us for GOD'S Glory , our Neighbour's advantage , and our own Spirituall good especially . And finally , we ought to weigh well our strength and ability , and to have some ground to hope , that through GOD'S Grace it will match and master all the difficulties , we may encounter in observing such a particular as thus we tie our selves to . If we observe these directions and be thus circumspect in making of Vows , we do a thing well pleasing to GOD , but if we proceed not with this caution and discretion , they lose both of their Worth and Efficacy .

But Secondly , as we must use caution in making of Vows , so we must shew care to keep them in every particular , when they are made ; Our care of the one must be as great as the other , otherwise we had rather a thousand times not make any at all . You may see how straightly both Moses & Solomon enjoyned the punctuall observing of such Vows as are made to GOD , the one Deut: 23. 21. The other Eccl: 4 : 5 : When we break our Vows , or swerve in any point from them , we draw upon us the guilt both of Perjury and Ingratitude , the most abominable of all sins , which have been ever most odious both to GOD and man , and which seldom pass unpunished , even in this life . All know what a dreadfull Judgment befell Ananias and his Wife Saphira , it was only because they lied unto GOD , and kept back from him what they had sworn to give . Nay , 't is even observable of this same Iacob , who , for as dear as he was unto GOD , was yet afflicted with several sad disasters in his Family , because of his delaying the performance of this Vow : After his return to Canaan he did not presently ( as he promised here ) worship GOD in this place , but took up his residence elsewhere ; and then fell out the Ravishment of his Daughter , Dinah , and the slaughter of the Sichemites by his two Sons Simeon and Levi ; and that it was his not keeping of his Vow which occasioned GOD thus to punish him , may appear from this , that GOD immediatly enjoyned him the going up to Bethel as a redress of these troubles , as you may see Gen. 35. 1. There are many more sad instances almost in every History , how GOD had plagued those who Vowed to him in their troubles , but forgat him when he had delivered them out of their distresses ; and though God may spare his rode a while in this life , yet they shall not escape altogether unpunished , especially in the life to come .

Wherefore that we may draw to a conclusion of this point , I would seriously beseech every one to consider and call to mind what Vows they have at any time made unto GOD , when they were seeking any thing of importance from him , or when the fears of Death , or some other Danger were upon them , or when they were sitting at his Table and receiving pledges of his Love ▪ In such and the like cases and circumstances , We are all ready enough to make Vows and Promises ; I know not if we be all as ready to perform and accomplish them . It 's to be feared , that too many are like bad Debitors , who either altother refuse the payment of their debt , or else shift it off from day to day , and thereby do declare their folly and disingenuity , and monstruous ingratitude . If GOD hath been so gracious as to hear us , should not we also be faithful in keeping the Promises we made to Him ; following Davids practice , Psalm 66. 13. where he saith , I will go into thy house with burnt offerings , I will pay Thee my Vows which my lips have uttered , and my mouth hath spoken when I was in trouble ; And again , Psalm 116. 12. having asked himself , What shall I render unto the LORD , for all His benefits towards me ? His answer & resolution was , I will take the Cup of Salvation , and call upon the Name of the LORD , I will pay my Vows unto the LORD , in the presence of all His People . See and consider then I pray you , what have been your particular Vows and Promises at any time , and labour now to keep them faithfully ; Did you promise to be more Holy ? to have a greater Love and Zeal for GOD ? Did you Vow to be more studious to advance his Glory ? to be more Just and Honest in your Dealings , more kind to your Neighbours , and more Charitable to the Poor ? Did you at any time pass your word that you would Pray oftner , and more fervently in privat by your selves , and take a care that the Worship of GOD be observed in your Family ? That you would forbear Swearing and Drinking , loose and prophane company ? did you promise greater Sobriety & temperance ? Did you engage to bridle your passion ? To be watchfull against Anger and Wrath , and to study Calmness and Peace ? Did you engage to be more contented with your Allowances , and more thankfull for them ? Did you vow to keep the Church better ? To be a more Devout and attentive Hearer of GOD'S Word , and of the Instructions of his Servants ? Have ye devoted any particular time for privat retirements and Converse with GOD , or any particular Moity of your Estates for Pious uses ; Whether these , or whatever else have been the matter of your Vows , see that ye both Remember them , and also give diligence to observe them , neither mince thy Vows , nor defer the paying of them . Let it not be said that thou art liberall in thy promises , but sparing in thy performances : Like him , who when he was in Hazard of perishing at Sea , promised a rich offering , but when he came to land , put it off with a penny matter . Keep thy Word to GOD , and doe it chearfully without grudging ; Let not our present Ease and Prosperity blot out the Sense and Memory of his past Loving Kindness , neither let us account any thing too good for God , or too much to be given him : We can give him nothing but what is his own , for all that we have , we received from him , and we can do nothing to him , but what is our bounden duty . And withall let us Remember , that we may have yet need of his Kindness : We may yet fall into straits and trouble , be seized with Sickness and in fear of Death , and then how much will it concern us to have him our friend ? but how , and with what confidence , can we cry unto him ? if we now deal deceitfully with God , and break the word which we have uttered . That therefore we may avoid the Divine Vengeance and Displeasure , and also have GOD to be our refuge , and a present help in the time of trouble , let us Vow and pay our Vows unto the LORD , and keep every thing which hath gone out of our lips .

Thus we have spoken of Vows in Generall , have shewed the Nature of them , what Obligation there is on us to make them , what Caution should be used in the making of them , and what care to keep them when they are made .