The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON Preached upon

JUDGES XI. 39.

And it came to pass at the end of two months, that she returned to her Father, who did with her according to his vow which he had vowed.

THE Apostle in the Epistle to the Hebrews, Chap. XI. reckoning up, that noble Catalogue of men famous for faith and great actions under the Law, at vers. 32. mentions three, that may seem to be something questionable: and those are Gedeon, and Samson and Jephtha: men indeed that had done great acts, but that in the close came off with some foul blot. Gedeon, Judg. VIII. 27. made an Ephod, and put it in his own City Ophrah, and all Israel went thither a whoring after it. Samson pulled down the house upon his own head, and so became Felo de se, or guilty of his own death. And was not Jephtha guilty of the death of his own daughter?

That is the question we are now to look into. I have lately shewn you the Heathen sacrificing men and women to their Gods, and Heathenish Israelites sacrificing their chil∣dren unto Moloch; let us now consider, whether Jephtha, a man of a better Name, and Religion fell not under the like miscarriage, in sacrificing of his Daughter. The Text tells us, He did to her according to his vow which he had vowed. And the resolution of the question lies in the resolution of another verse, what his Vow was? That you have at vers. 30, 31. And Jephtha vowed a vow unto the Lord, and said, if thou shalt without fail deliver the children of Ammon into mine hands. Then it shall be that whatsoever cometh forth of the doors of my house to meet me, when I come in peace from the children of Ammon, shall surely be the Lords, and I will offer it up for a burnt-offering. A rash Vow, as appears by his repenting and renting his garments, vers. 35. A rash Vow, that he could not come off with either breaking or performing it, but with sin. If he performed it not, he sinned in making a Vow that he might not perform. If he performed it, he sinned in performing a Vow that he might not make. So that as the King of Syria once said, Whether they came out for peace, take them alive, or whether they come for war, take them a∣live. So is Jephtha taken deadlily, whether he hold his Vow or break it: he is caught under a rash and sinful Vow, as a man that hath a Wolf by the ears, that whether he hold him, or let him go he is in danger. If he break his Vow, how can he answer his taking such an ingagement upon him, as not to keep? If he hold it, how can he answer making a Vow of so nice a performance?

The words of his Vow are read one way by some Interpreters, and another way by others: and there is one letter in the Hebrew Text breeds this diversity, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that may signifie either And, or Or. And accordingly some read it, Whatsoever cometh forth of the doors of my house to meet me, when I return in peace, shall surely be the Lords. And I will offer it up for a burnt offering. And others read it, Or I will offer it up. As mean∣ing, if it be fit to be offered in sacrifice, I will offer it in sacrifice; but if it be not fit, yet it shall be the Lords. So some of your Bibles give intimation of this diversity of rea∣ding, having one in the Text, and the other in the Margin. But in the Text you see it is, And I will offer it up. And so it is in the Greek, Vulgar, Italian, French; and so ren∣dred also from the Eastern Languages.

Now what could meet him out of the doors of his house that was fit for sacrifice? Nothing to be expected to come out thence, but Men, Women and Dogs; and any of these, yea the very Dogs might come out to meet him, and welcom home their Master, but none of these were sit to be sacrificed. Nay a Dog is not fit to be dedicated to God

any way. For though there is a supposal, Levit. XXVII. 11. and a permission of dedica∣ting and sanctifying an unclean beast to the Lord, that was not fit to be sacrificed, and that it might be redeemed for a sum of mony to be given to the Priest: yet a Dog is particularly excepted in that prohibition, Deut. XXIII. 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow. And do ye think Jephtha had his dog in his thoughts when he made his Vow? That were more ridculous to imagine. And if any were so simple as to imagine it, it might be answered, He could not think of his dog because he knew a dog could not be so consecrate to God.

Could he then think of a Bullock, Ram, Lamb, Kid or Goat? These were things in∣deed that were fit to sacrifice; but a double objection lies against thinking that he thought of any of these. The one is because he speaks of coming out of the doors of his house; which no one will understand but of his dwelling house. And it were ridiculous to think of Ox, or Ram, or Lamb, or Goat, coming out of his dwelling house. And the other is, that he speaks of coming to meet him, which expression means to welcom him home, as his Daughter went out to meet him to welcom him home. Now it can little be imagined that he thought of any Bullock, or Lamb, or Goat, coming out to meet him under any such notion.

Therefore these things considered, it is past all doubting, that when he saith, Whatso∣ever cometh out to meet me, that he meaneth some man or woman or child of his family. And child he had none, but only this one daughter, vers. 33. And it is very like he little thought of her, when he made his Vow, but some of his men or maids. And where∣as our English hath rendred it favourably, because of the great question that is raised up∣on his Vow, Whatsoever cometh out, the Hebrew original will most properly bear it, He that cometh forth: and so the Greek, Latine, and other Translations bear it.

For he was now upon an extraordinary and very great design, viz. To go and fight with the potent army of the Ammonites, his forces not being very great. And therefore it is very likely that he makes an extraordinary Vow to his extraordinary design he was upon. Now this had been but an ordinary and common business to Vow, if I return from the children of Ammon with victory, I will offer the first Lamb, or Ram or Bullock I meet withal at my coming to mine own house. Had this been any great Vow for the imploring his prospering in the great undertaking he went about? But to dedicate a man or a woman to God spoke high, and something like the greatness of the de∣sign.

And how he served his daughter when she came first to meet him, is the great questi∣on and dispute? Some tender of Jepthahs credit, and reckoning it not fit to lay more hard things on him than the story will well bear, therefore to make the best of it, hold that he did dedicate to God, not sacrifice his daughter; he devoted her to God in keeping her a Recluse and Nun, and never to be married; though he had no other child, and so his family was like to fall. But on the contrary,

First, Nunship and Vow of Virginity by the Papists indeed is pretended to be a great piece of devoting and consecrating the party to God. But that it is so, never was, nor ever will be proved, but only pretended, and with a loud noise cried up; as they did in the great hubbub at Ephesus, Great is Diana of the Ephesians; when none could under∣stand or see any reason for such a hubbub and outcry. Certainly among the Jewish Nati∣on, they were so far from accounting the Vow of Virginity a piece of Devotion and Religion, that they accounted it a reproach for a woman to be childless; nay a reproach for a woman not to be married. You remember that saying of Elizabeth that had thi∣therto been barren, Luke I. 25. Thus the Lord hath dealt with me in the days when he looked upon me to take away my reproach among men. A great reproach for a woman to live and die childless; but God hath taken away that reproach from me in giving me a child.

And a greater reproach it was for a woman not to be married. And hence is that in Psal. LXXVIII. 63. Their young men were slain by the sword, and their maidens were not praised, for so it is in the Original, which our English hath rendred, were not given in marriage. For it was a dispraise for a woman not to be married. Nay the Jews in their Traditional Law, (by which they were led too much) did not only account it a shame not to be married, but a sin and a breach of Gods command. For those words, Gen. I. 28. Be fruitful and multiply, they account not only a blessing, but a Command; and reck∣on it the first Command of the six hundred and thirteen commands that are in the Law. And to this opinion of theirs it is that the Apostle reflects, 1 Cor. VII. 25. Where treat∣ing concerning virginity and marriage, he saith, Now concerning Virgins, I have no com∣mand from the Lord, but I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

Secondly, To this may be added, that Persons dedicated to the Lord, were not there∣by bound to perpetual Virginity. For we read of some that were so dedicated, that

yet for all that married. As Samson a dedicate Nazarite, yet took him a wife, and that of the daughters of the Philistins. And Samuel dedicated by his parents; and yet after∣wards married, and had children.

So that whereas the Papists account vowed Virginity so great a piece of Religion and Devotion, and thereupon their Nuns, and their Priests must not marry; they will hardly find the least warrant for it either in the Old Testament, or the New. It is meer∣ly an invention of their own, as indeed is most of their Religion, and clearly without any warrant or allowance of God. It is very unlikely therefore that vowed Virginity should be ever so much in fashion or request in the Jewish Nation, as for them to ac∣count it so great a piece of Religion, or that Jephtha should account that a noble perfor∣mance of his Vow; and account it a great Vow to devote his Daughter to perpetual Virginity.

But if that were not the intent and action of his Vow, what did he to his Daughter? Did he really sacrifice her, and offer her up for a burnt offering? Tha•• was less Re∣ligion, and less in custom in the Nation, to sacrifice a person. And can it be ima∣gined, that Jephtha, that the Apostle reckons among the faithful, should do such a thing?

I answer, Very true. But may we not think him, though faithful, yet for the pre∣sent that he might fall under ignorance, and a blind zeal. It is indeed something hard and strange to think so uncharitably of such an one as he was. But,

The Fathers of old were almost unanimously of the mind, that he really sacrificed his daughter. They that have purposely handled this question will tell you, that Ter∣tullian, Athanasius, Nazianzen, Hierom, Ambrose, Chrysostom, Austen, Theodoret, and others were of that mind. Besides Jewish Writers that might be produced. I will name but two, the Chaldee paraphrase, and Josephus. And divers modern Christians are of the same mind.

But still the objection will return. What such a man as Jephtha murther his own Daughter, and offer her in sacrifice? Would the Apostle ever have reckoned him among the noble army of Faithful ones, had he done such a thing as this?

I answer, First, That comes but a little short of this that is said of Solomon, 1 King. XI. 5. Solomon went after Ashtoreth the Goddess of the Zidonians, and Milcom the Abomina∣tion of the Ammonites. Let the Jews plaister the case the best they can, and say, that he himself did not worship these Gods, but only suffered his wives to worship them; and that he did not build those high places for Chemosh and Molec, vers. 7. but only suffered his wives to build them. Yet how deeply was he guilty in suffering such a thing. But the Text tells you that he himself went after these Gods; which in Scripture language signi∣fies commonly the real committing Idolatry with such Gods. And do but remember what the service of Molec was, and offering children to him; and observe that Solomon went after Milcom or Molec, and built high places to Molec: and how little short that does come of Jephtha's sacrificing his daughter? And yet I doubt not of Solomons salvation; for I doubt not of his repentance.

Secondly, That it was now too common in Israel to worship Molec. Now observe; Judg. X. 6. The children of Israel did evil again in the sight of the Lord, and served Baali•• and Ashtoreth, and the gods of Syria, Zidon, Moab, the children of Ammon and the Phi∣listins; and forsook the Lord, and served him not. An evil case were the people in, when they were generally so idolatrous, and so variously idolatrous. Now among others ob∣serve, that they served the God of the Ammonites, which was Molec: So that it was no strange thing with them to offer such barbarous and bloody sacrifices, as their own chil∣dren. That you may guess, that the corruption of the times might suggest to Jephtha the fancy of offering some such sacrifice of Man or Woman to God; the rather since

Thirdly, That he was now going to fight against the children of Ammon, who offered their children to their God Molec. And it seems he thought he should speed better against Ammon, who offered their children to Molec, if he vowed and offered such another sa∣crifice to God.

We observed before, that nothing could come out of the doors of his house to meet him, that could be fit to be sacrificed by any warrant or allowance of God; not his dog, nor his servant: and therefore that his words cannot but be conjunctive, Whatsoever meets me shall be the Lords, and I will offer it up. And that the strictness of his Vow as he con∣ceived it, did put him on to the strictness of his performance.

It had been the part of the Priest, and of the great Councel of the Kingdom to have prevented such a fact as this. The Priests lips they should have preserved knowledge, they should have taught him better: and the great Councel that should have preserved righteousness, and good order should have taken care against such an action. But the Nation it seems was so overgrown with ignorance and idolatry, and particularly with

the serving of the Idol Molec, that such a thing as this proved no regret at all to them.

The poor girle his daughter begged two months respit, that she might go upon the Mountains and bewail her Virginity. She might have hoped that in all that time, some rescue might have come to her; either the Counsel of the Priests, or the authority of the State interposing with her Father. But all was so out of tune and overgrown with Idolatry, as may be seen in that Text I cited before, Chap. X. that Jephtha, that was too much led away with the evil example of the times, is not at all restrained, but rather encouraged by the negligence of those, that should have directed and ordered better.

And to one that doth more narrowly search into the Bible, I may recommend this ob∣servation to his examination. That in the time of the Judges, the High Priesthood was lost out of the line of the sons of Eleazar into the line of the sons of Ithamar, from one family of Aarons to another. And whether it might not be, because the then High Priest did not better demean himself about this very matter, let him seriously consider.

I am unwilling to charge Jephtha too heavily, nor lay such a fact to his charge; but I have given you the opinion of the greatest men of note that have written, laying it to his charge, and I have given you some reasons, that might induce and move them to it. But I dare say, none of them that have so held, but they thought that he had repen∣tance proportionable to this miscarriage. And so no doubt had Gedeon in setting up his Ephod in his City, which caused all Israel to go awhoring after it. And so repented Solomon after his building of Altars to Molec; and so did Manasseh after his offering of his sons to Molec. And such repentance of Jephtha, I doubt not but the Aposte had an eye to, when he reckons him among the faithful, and those that died in the Faith.

I shall fix only upon one Observation, which fairly offers it self unto us, take we the story one way or other; that he sacrificed his Daughter, or only devoted her to perpe∣tual Virginity, viz.

What care, prudence and piety men had need to use about making of Vows.

Do you not think, that Jephtha would have born witness to this, when he found him∣self caught in the trap of his Vow, and his daughter fallen into it, which he little meant? Could he not wish he had had more care in the making of his Vow, when the keeping of it must prove so bitter? Did not rashness go before his care, when he vowed and considered not what might be the issue? Did not his eagerness go before his pru∣dence, when he vowed some body, but he knew not whom? And did not his zeal go before his piety, when he vows but violence to some or other, on whomsoever it lights, viz. either to sacrifice them, or otherwise to devote them, though against their will? When he rends his garment upon his daughters meeting him, and cries out that she was one that troubled him; it might have been answered him, as Elias did Ahab, No, I am not he that troubled Israel, but thou and thy fathers house. No, Jephtha, it is not thy daugh∣ter that troubles thee, but it is thy Vow that troubles thee, that was made with no more consideration. If more care, prudence and piety had been there, thy present grief and perplexity had not been here.

I name these three most deservedly, and upon very good reason. For as a Vow is a bond or cord, whereby a man binds himself, so these are as a threefold cord twisted to make up such a bond. These are so essential to the constitution of a right and lawful Vow, that let any of them be absent, there will be a sad maim there. Let Care be absent, the Vow will be rash; let Prudence be absent, it will be impertinent: and let Piety be absent, it will be wicked and ungodly.

A Vow is a bond that binds the Soul, and so the Scripture calls it, Numb. XXX. 3. If a woman shall Vow a Vow to bind her Soul with a bond. And a man had need to be prudent and careful how he binds his Soul. It is a tender piece, take heed the bond sit right, lest it gall and fret it. Take heed the bond be not such, as to bind hand and foot, and to cast into utter darkness. What else think you was those forty mens Vow, that bound themselves by an oath, that they would neither eat nor drink till they had killed Paul. Had not these men fettered their own Souls for utter darkness by the bond of their Vow?

Now because we have before us a remarkable case of a Vow, let us a little consider of that subject, and what a man does or should do, when he makes a Vow.

And, first, let us begin with this question, Whether a man be bound to make Vows or no? Is a man bound to lay such a bond upon his Soul? It is enjoyned, Psal. LXXVI. 11. Vow and pay unto the Lord your God: Let all that are round about him bring presents unto him that ought to be seared. Now doth this bind a man to make Vows, or only bind him to pay them if he have made them? And if it bind to make Vows, doth it bind under

the Gospel, as well as under the Law, where most of their Vows were vowing of sacri∣fices? And so that latter clause of the words cited give intimation, Bring presents, &c. And so some construe that, Eccles. V. 4, 6. If thou hast made a Vow, defer not to pay it. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, it was an error. Where by Angel they understand the Priest that should receive the sacrifice. Thou Vowedest; say not before him, thou wast mistaken. Now for the resolution of this Question many things are to be spoken, and especially the nature of a just Vow considered.

To the constitution then of a lawful Vow these two things are requisite and es∣sential.

• I. That it be for a Religious end.
• II. That it have a Religious warrant. And both these must be concurrent, else a Vow cannot be lawful.

A Vow is a matter of Religion, by which a man ties himself in a bond to God; and Religiousness must be that, that must give it life and warrant. The Scripture calls a Vow a bond laid by the person that Vows upon the Soul, in the place above cited. And there∣fore the thing refers unto the Soul, and so is something betwixt the Soul and God. To bind the Soul in reference to any thing of the World, is both contrary to the interest of the Soul, and not agreeable to the proper nature of a Vow. I will instance in one as likely, colourable, and common as may be, viz. A Vow never to be surety, nor bound for any man. This may be a good resolution possibly, but hardly possibly a good Vow. For a Resolution and a Vow may admit of a clear distinction. And a man may resolve wisely, justly and warrantably such and such things concerning his estate and affairs in the World: Whereas such Resolutions may not be fit to be turned into Vows. Thou mayest do wise∣ly in resolving never to be bound for any man; or to resolve, I will spend but thus much weekly, monthly, or yearly in houskeeping. But thou mayest not do wisely, or warrant∣ably to bind thy self to these things by a Vow: to bind thy Soul under a bond, and con∣sequently under a curse, if thou break thy bond, for such worldly things as these: To call in God to witness, and to engage to him about such earthly concerns as these.

The Phrase of the Apostle is observable, 1 Cor. VII. 36. where he is speaking of Vir∣ginity, which the Papists would bring under a Vow. If any man thinketh he behaveth himself unseemly towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his Virgin, he doth well. You find not here either Vow of Virginity or oath not to marry, but only a steady resolution. Standing steadfast in his heart; and decreeing in his heart: not lay∣ing any bond of Vow or oath upon his Soul.

You find not in Scripture of any Vow of any good man, but it was aimed at a Re∣ligious end, and in tendency to the service of God, and not to any worldly interest or respect; I mean when considerately made. Such an one was Jacobs, Gen. XXVIII. 20. Such another Vow was that of David, Psal. CXXXII. 2. And without all controversie Pauls Vow, Act. XVIII. 18. had a higher aim and end than any earthly or worldly con∣cernment. Nay even men of no Religion, yet accounted that a Vow aimed at a religious end. Even Absalom, when he made his Vow in Geshur, pretends to such an end, 2 Sam. XV. 8. And the mariners in the Ship with Jonah sacrificed Sacrifices, and vowed Vows, Jonah I. 16. And their Sacrifices and Vows without question looked both the same way, and aimed at the same end, religious worship. And that Vow that the Is∣raelites made, Numb. XXI. 2. Israel vowed a Vow unto the Lord, and said, if thou wilt de∣liver and give this people into mine hand, then I will utterly destroy their Cities. Though it may seem somewhat hard and unreasonable, yet they aimed at a religious end in it, viz. obedience to Gods command, that had enjoyned them to destroy the Canaanites, and not to spare them.

These Vows mentioned you see were Conditional; and the persons ingaged in them de∣sired in them as it were to bind God to do something for them, and they engaged to do something for God. But there were and are vows absolute, and without any such condition, whereby men out of conscience of their duty bound, or bind themselves to as strict obe∣dience and service of God, as they can; such is that of David, Psal. CXIX. 106. I have sworn, and will perform it, to keep thy righteous judgments. And such was the general end of the vow of the Nazarites, to set themselves peculiarly to some service of God, Numb. VI. 2. When either man or woman shall separate themselves to vow a vow of a Nazarite to sepa∣rate themselves unto the Lord. Nazaritism was properly a Vow of humiliation, that a man would chastise himself and deny himself his ordinary delight of liberty, and neatness.

I say of liberty, for he bound himself to a strict avoiding of every thing, that might desile him. And this required not a little care and circumspection, and denied him that liberty of walking at freedom, that he might have had. It is said of Elizabeth the

Mother of the Baptist, that when she conceived with child, she hid her self five months. And why? Because she carried a Nazarite in her womb: lest she should be any prejudice to the Nazarite she bore, by lighting upon any thing unclean to defile her. She thus reclused her self from all company that she might be sure to be far from all defilement. And the Nazarite denied himself the liberty of eating or med∣dling with any thing that came of the Vine, Wine, Grapes, Raisins, or any thing the Vine bred.

And, I say, he denied himself of the common neatness and comliness, that both he might have had, and every body else had. And that was in that he let his hair grow, and did not cut it as others did. For however long hair among us be accounted a brave∣ry, and men be grown effeminate like women; yet among the Jewish Nation it was ac∣counted cloan contrary, a sluttery, nastiness, and deformity. And they are mightily mistaken, that think that Absalom wore his hair so long, because he was proud of it: he wore it so long because he had vowed Nazaritism, and by way of humiliation, and de∣nied himself that neatness that he used before. For that which the Apostle saith, 1 Cor. XI. 14. Doth not nature it self teach, that if a man have long hair it is a shame to him: the Jewish Nation consented to with all their hearts. And therefore they looked upon Na∣zarites with their long hair, as men under humiliation, and that wore it so, to take shame unto themselves before God and Men. And so they took up their Vow, as whereby to tie themselves to a more strict way of religiousness and humiliation.

Men generally think there is some weight, and aw and terror in a Vow, and even the profanest of men stand in fear of breaking even of foolish and rash Vows, Prov. VII. 14. The Whore there speaks, This day have I paid my Vows. I have known where a wicked fellow having made a Vow, that he would never go in at his neighbours door, durst not for his Vow sake go in at the door; but could be content to creep in at the window. And another that having made a Vow he would not go into such an Alehouse of so long a time, durst not for his Vow sake go into it, but could be content to be carried in. Now however these wretches dallied with God, and trifled with their Vows, and their own Souls: yet they shewed, that there is some aw of a Vow even upon an un∣godly heart, and that that stands over them, as with a whip and scourge. A good heart discerns the aw of it much more: and many a good man hath made Vows of careful walking; that he might have his Vow his Monitor, and keep him in aw to it: hath stuck as it were this rod always by him, to mind him to have a care, and to whip him if he failed.

Now is every man bound to make such Vows as these; with David to make a Vow to take heed to his ways, and to take an oath, and swear that he will keep Gods com∣mandments? The bond lies upon us from God to walk holily and carefully, have we need, or are we bound to add to the bond, and to lay a Vow upon our selves so to do?

For answer to this, I shall recommend to you two passages of Solomon, and one of David.

First, That in Prov. XX. 25. It is a snare to a man to devour that which is holy, and* 1.1 after Vows to make enquiry. For a man to Vow, and to devour what he had vowed, and not pay it; and then to make enquiry concerning his Vow; whether he vowed well or ill or no? This is a snare. This should have been done before he made his Vow, and not after. It is best for a man to consider before he Vows, whether he do well in making his Vow, and whether he shall be able to perform it, when he hath made it? The great cause of breaking Vows, or repenting of what a man hath vowed, is want of consideration before hand, what he goes about.

A Vow, even a holy Vow is a thing of deliberation, and not to be undertaken rash∣ly, but as in our Saviours parable, He that builds a Tower had need to sit down and cast, whether he be able to finish it when he hath begun it? To consider whether he be able to perform his Vow, when he hath made it? For as a Vow is to be of a thing lawful and weighty; so it is to be of a thing possible. He that vows that which is not reasonably in his power to perform, casts not himself only into a bond, but into a snare. Such is the Nuns Vow of Virginity, and the Priests Vow among the Papists never to marry. It is not more a Vow, than a Snare, because they cannot say or think it is absolutely in their power to perform it. And the contrary hath been proved, and is daily among them by doleful experience.

A good heart, out of a good intention, may be willing to bind himself under a Vow to walk as carefully before God as possible: but let him well consider before hand, how he can keep his Vow. For consider that considerable place of the same Solomon.

Secondly, Eccles. V. 5. It is better that thou shouldst not Vow, than that thou shouldst* 1.2 Vow, and not pay. Whether Solomon spake there only of vowing a Sacrifice, or gene∣rally of any holy Vow, his saying will hold true, that it is better not to Vow, than to Vow and not perform.

Such holy Vows as we speak of, a mans vowing all care possible in his holy walking, proceed either from conscientiousness of his Duty, or consciousness of his frailty. A man out of conscientiousness and a holy zeal to his Duty, binds himself by a Vow to his utmost performance of it; that his Vow may be a continual spur, and Monitor to him to keep up to it. Another out of consciousness of his readiness to fail, or to be sleepy in his Duty, or to be ready to faulter from it, binds himself by a Vow, to be as a Bell to keep him awake to it, and to be a check to his faultering. These men have done well in making their Vows, if they keep them: but if they keep them not, it had been far better not to have vowed, than not to pay. God undoubtedly requires, that they should perform when they have vowed: but we cannot say, that he so strict∣ly requires, that they should Vow. Which makes me remember that of Peter to Ana∣nias, Act. V. 4. While it remained was it not thine own, and when it was sold was it not in thine own power? And thou mightest have chosen, whether thou wouldst have vowed and consecrated it to God or no: but since thou hast taken on thee to devote it to him, the Lord requires that thou shouldst perform, and not faulter with him. As a man may chuse whether he will enter into bonds or no, but when he is entred into them, he must look to pay them.

Thirdly, A hint about this matter let us take from Psal. LVI. 12. Thy Vows, O Lord,* 1.3 are upon me. He speaks oft of his own Vows being upon him, here of the Lords. Either thy Vows, that is, made to thee. So sacrifice was the Lords sacrifice: Or thy Vows, that is, that thou hast laid upon me; the bonds wherein thou hast bound me.

A Vow in Baptism is laid on us by God; so on Israel by circumcision: and God even as soon as we come into the World, seizes upon us, and would tie us to him: Swad∣dles us in the bond of the Covenant, as soon as we come into the swaddles, that he might bring us up for his. And as it is said of Jonathan, That he made David swear, and enter into oath with him, because he loved him as his own Soul: so God makes us to swear, and to enter into Vow to him, because he is very tender and loving to our Souls.

It is the great dispute, Whether an Infant in Baptism be capable to have a Vow and bond laid upon him? And thereupon some deny Infant baptism; because he is not able to stipulate, or take any bond upon him; for he knows not what a bond or a Vow means. Man is born as a wild Asses colt, saith Job: and a wild Asse colt little understands any religious concernment, and an Infant, when he is baptized as little.

Very true, and yet Anabaptists cannot say, A wild Asse colt is as fit to have a bond laid upon him, as an Infant. An Infant hath a Soul, and ows duty to God, a wild Asse colt wants both: which moves God to deal after another manner with an Infant, than with an Asse colt. An Infant hath sin and guilt upon it, and so hath not an Asse colt; and upon this account also God deals in another manner with an Infant than an Asse colt. An Infant is born a child of wrath, as the Apostle saith, all are, Ephes. II. 2. God surprizes it as soon as born, and makes it enter into bonds with him, that it may come out of the state of wrath. But further in answer to this objection consider these three things.

I. The child indeed then understands not what it does, and cannot stipulate again in words to God, as God by his Word doth to it; but the very equity of the things, that God lays upon it, doth tie the child in the bond, and wrap him in the obligation, as justly and forceably, as if the child had said Amen to every particular. For it is the equity of Gods commands that lays the obligation of obedience upon men, and not their own consent. For as the Prophet speaks, whether they hear, or whether they forbear, yet the obligation lies upon them. Because it is so meet, fit and just, that they should do what God commands them. By this equity God lays his obligations upon us in our baptismal bond. And though as Infants, we cannot understand, nor consent to it, yet by the justness of the things enjoyned we are inwrapped in it. And Gods Vows are upon us, and the more because he lays them on for our good, viz. to deliver us from the wrath under which we are born. The bond is, to forsake the Devil and his works, to believe in God and to serve him. And can there be any thing more just and equal? And though we are not then able to give consent to the bond and obligation, and though none others should undertake for us, yet doth not the very equity of the thing required oblige us?

II. God by the continual preaching of his Word minds us of the obligation. We know not what we did, nor what it was laid upon us: but he all along now teaches us to know it, and daily is refreshing to us the sight and sense of our bond, and as it were anew tying it on. It is considerable, that the Commands are called the Co∣venant, and the two Tables of the Ten Commandments, the Tables of the Covenant. And whose Covenant? Both Gods and Mans. Gods, because God hath indented with man upon such conditions. And Mans especially, because the condition of the obligati∣on is his. And God is continually warning him that it is his obligation. There is a voice behind him, continually telling him this is his duty.

III. As God in Baptism lays his obligation upon us, when we knew not of it, and in preaching of the Word is continually urging of us to know it; so in the Sacrament of the Lords Supper he would have us willingly and knowingly to take it upon us. They know not what the Lords Supper means, that own not an obligation in it. As in that Sacrament there is taught living by Christ, so there is challenged a living to him. The Sacrament reads, that Christ died for men; and that very thing reads, that men are not to live to themselves. There is a benefit, pertaking of Christ to live by him; but there is an obligation also, a bond, to live to him. For as the Covenant is obligatory, so this seal or administration of the Covenant is so too. Now he that in receiving the Sacrament owns not such an obligation, and takes not that bond upon him, under∣stands not what he does. And if his heart do not engage to live to Christ, as much as he desires to live by Christ, he seeks to serve his own turn, and not Christs.

Notes

• * 1.1

  I.
• * 1.2

  II.
• * 1.3

  III.