An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...

PART IV.

The affinity of a Vow with an Oath. What a Vow is, and what the proper Matter of it. Things under Command the Matter of a Vow, as well as those which are left free. That the Thing Vowed ought to be something morally good, or conducing to it; and not either trifling, or sinful, or what exposeth to it. That it is at least behoveful that the Thing Vowed have some cognation with that Blessing in conside∣ration whereof it is made. That Vows are not onely lawful, but sometime necessary to be made; both because a Part of Natural and Evangelical Worship, and because we stand in need of them. That the Persons who Vow be of Years of Discretion; that they come to it with due deliberation; and that God's Glory, and not the gratifying of a discontented Humor, be the Motive which draweth them to it. Of the Obligation of Vows, and particularly to a Single Life.

VI. AS a Vow, whereof we are in the next place to entreat, is near of kin to an Oath, in respect of the Obligation which it in∣duceth; so it serves equally to hallow or profane that Name of God, which here we are forbidden to take in vain. Reason would therefore, before we leave this Third Commandment, that we should afford it a place in our Discourse, and, if not allow it a just handling, (which my designed brevity will hardly permit) yet shew so much concerning it, as is generally necessary to be known. In order whereunto, I will proceed in this method.

• 1. I will shew in the general, what a Vow is.
• 2. Inquire into the proper Matter of it.
• 3. Demonstrate our own Obligation sometime to make Vows.
• 4. Describe the due Qualifications of the Maker.
• 5. The Obligation they induce, when made. And,
• 6. Lastly, Shew what Vows are here forbidden.

1. Now a Vow (as was before insinuated) is, in the general, nothing else than a Promise to God of the performance of something on our part, either to obtain some Blessing of him (which is for the most part the ground of it) or in acknowledgment of some already receiv'd. I call it a Promise, for so indeed it is properly, and in the common acception of the Word; though sometimes, abusively, the Word Vow signifies no other than a strong Asseveration of what we affirm: And, a Pro∣mise to God, wherein indeed the very Formality of it consists, and by which it is distinguish'd both from a Promise to Man, and from an Oath; the former, unless improperly, having onely the Title of a Pro∣mise; the latter, even an Oath, citing God onely as a Witness to what is transacted between us and other Men: whereas in a Vow we trans∣act with God as with a Party. The onely thing remaining to be ex∣plain'd, is the End of a Vow, said before to be most commonly to ob∣tain some Blessing of the Almighty, or in acknowledgment of some we have receiv'd. Of the former of these, we have not onely the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Witness, which signifies equally a Prayer and a Vow; but also the most, if not all those Vows which we meet with in the Old

Testament. For thus, Gen. 28.20. we find Jacob vowing a Vow, and saying, If God will be with me, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again in peace; Then shall the Lord be my God, and this stone which I have set up for a pillar, shall be Gods house; and of all that thou shalt give me, I will surely give the tenth unto thee. Of the same nature is that Vow of the Israelites, concerning the destruction of the Canaanites, Numb. 21.2. as, in like manner, that of Hannah, concern∣ing the dedicating unto the Lord that Child which should be born to her, 1 Sam. 1.11. the former being upon condition of God's deliver∣ing the Canaanites into their hands; the other, upon God's giving her a Man-child. Again, As a Vow may be made to obtain some Blessing of the Lord; so also, in acknowledgment of some already receiv'd; to wit, when it is not in the power of him who makes it, to make that return of Gratitude to God, which it is no less his desire than duty to perform: For otherwise, no doubt the receipt of a Blessing is a more proper ground of paying our Vows, than of making any such unto the Lord.

2. The Nature of a Vow being thus explain'd in the general, pass we to a more particular Explication; which will best be perform'd by inquiring into the Matter of it, the second thing propos'd to be di∣scours'd of. For the resolution whereof,

1. The first thing I shall offer, is, That things under command, no less than those that are not, are a proper matter for our Vows. For though those things which are under command, do oblige us by being so, and consequently may seem no way proper to be the matter of a Vow: yet as nothing hinders, but one Bond may be added to ano∣ther, whence it is that we see Positive Laws every day made for the observation of that which was before commanded by the Law of Na∣ture; so the superinducing of a Vow binds it so much the faster upon our Consciences, and therefore a thing under Command no way im∣proper for the matter of a Vow. Again, though a Command oblige to the performance of what it doth so; yet inasmuch as it takes not away our Natural Liberty of acting contrary to it, it may seem but reasonable, the more to oblige us to Obedience, to add to it the Bond of a Vow, and tie our selves by Promise to what we are otherwise oblig'd to perform.

Now the Matter of such a Vow is again double, that is to say, Ge∣neral or Particular; or (to speak yet more plainly) Obedience to the whole Law of God, or onely to some Particular one. Of the for∣mer sort is, first, the Vow of Baptism, whereby we oblige our selves to the whole Duty of Man: For, as this is actually done by all that are initiated into Christianity, at least where Baptism is rightly admi∣nistred; so, that it is the Design of Baptism it self, is evident from St. Peter, who entitles it the Answer* 1.1, or rather Stipulation of a good Conscience toward God. Of the same nature is, secondly, (as I shall afterward shew more largely) that other Sacrament of the Supper of our Lord. And accordingly, as for this Reason both the one and the other have the name of a Sacrament, which in the proper acception of the Word is no other than a Military Oath, whereby Soldiers bound themselves to their General; so, that it was really look'd upon as such, or rather as a Vow to God, to whom they so oblig'd themselves, is

evident from that Account which Pliny* 1.2 gave to Trajan, of what was done in the Meetings of the Christians: Where, among other things, he tells him, That he had been inform'd by some of them, that when they met together, they oblig'd themselves by a Sacrament, not to perpetrate any Villany; but, that they would not commit Thefts, Robberies, or Adultery; that they would not falsisie their Trust, nor, when examin'd, deny any thing that had been deposited with them. Which Passage, as it is a manifest evidence of their making such gene∣ral Vows; so also, that it was their Design in the Sacrament of the Lord's Supper: the Word Sacrament not onely so perswading, but the Celebration of the Lord's Supper being always an Attendant of their Publick Service, and the no mention there is in Ecclesiastical Story, of any other such general Vow in it. Again, As a Vow may have the whole Law of God for its Object, so also some particular one: And is not unusual with good Men, when they find themselves press'd with the Conscience of some particular Sin committed by them; in order to the appeasing of God's wrath, and the security of their own Souls, binding themselves with a Vow to the avoiding of it, and pra∣ctising the contrary Vertues.

2. Having thus shewn a thing under Command to be no less the Matter of a Vow, than that which is not enjoyn'd by any; for the further explication thereof, I shall add, secondly, That it ought to be something morally good, or conducing to it. For, the Design of a Vow being to please God, to whom all Vows are directed, that can be no proper Matter of a Vow, which is not morally good, or con∣ducing to the promoting of it. But from hence it will follow, first, That we ought not to make Vows of any thing sinful, such as was that of Jeptha, who bound himself by a Vow to offer up to God whatso∣ever came forth of the Doors of his House to meet him, Judg. 11.31. This being in effect to promise we will break his Laws, which is cer∣tainly a very improper way to please him, or obtain any Blessing at his Hand. It will follow, secondly, That we ought not to make a Vow of any thing that may expose us to the Commission of a Sin: Of which nature, in particular, is the Vow of Single Life, especially in younger Persons: For so doing, they vow that which may expose them to the danger of Fornication without remedy, which is certain∣ly no proper way to please God, when he himself hath appointed Marriage for it, and oblig'd those that cannot contain, to enter into it. Lastly, it will follow, That we ought not to make Vows of any thing light or trifling, such as are* 1.3 the Vows of not eating the Heads of any Animal, in honour of John the Baptist; or, of abstaining from broyled Flesh, in respect to St. Laurence, who was so used. For be∣side that such things as these are not much conducing to Piety, they are too light to become the Matter of a Vow, and involve the Maker of them in the taking God's Name in vain, which is the very thing forbidden in this Commandment.

3. Thirdly and lastly, As the Matter of a Vow ought to be some∣thing good, or conducing to it; so it is highly expedient at least, that it should have some relation to that Blessing, in consideration whereof we make it. For thus we find Hannah vowing, That if God would give her a Man child, she would dedicate, not some of her Possessions, or it may be of her Servants, but that very Child, unto the Lord: as,

in like manner, Jacob, That if God would be with him, and give him bread to eat, and raiment to put on, and in fine bring him back to his fathers house in peace and prosperity, he would, out of the Plenty which God should afford, build a Temple to his Honour, and more∣over give the tenth of all to him. Both which Vows, as they had ve∣ry eminent Persons for their Authors, and such whose Example alone might invite us to the imitation of them; so they have this farther to commend them, that they are more clearly expressive of our intend∣ed Gratitude to the Almighty, because obliging the Parties vowing to make that very Blessing, in consideration whereof they are made, to become a Testimony of their Thankfulness unto God.

3. But lest all that hath or shall be said concerning Vows, should fall under the censure of Impertinence, as there is no doubt it would justly, if Christians had no concernment in them; I will now, ac∣cording to my proposed Method, demonstrate our own Obligation to the making of them. In Order whereunto, I shall shew them,

• 1. To be a Part of Natural Worship; and,
• 2. Of the Evangelical one.

That they are a part of Natural Worship, is evident, first, from the Nature of a Vow, according as before describ'd. For it being but reasonable we should do what in us lies toward the pleasing of him from whom we either expect, or have receiv'd any signal Favour; it is no less reasonable, if we are not at present in a capacity to do it, that we should go so far towards it, as to oblige our selves by Promise to the performance of it; he that cannot do all he would, being to do what he can, or at least express a readiness to perform it. Which as it is best done by a Vow or Promise, because that leaves no place for the omission of it; so that Vow or Promise goes a great way toward the pleasing of the Almighty, because consigning the Will of the Vow∣er, which is that God looks chiefly after, to the Will and Pleasure of him to whom it is made. Again, Forasmuch as a Vow supposeth him to whom it is made, to be conscious to our Wants, and the Author of those Blessings in consideration whereof we make them; what should hinder us, or rather how can we excuse our selves from giving God this Testimony of our Adoration, and vowing what may be accepta∣ble to him? The same is no less evident from the Scripture, which not onely joyns it with Prayer and Praise, but opposeth it to Cere∣monial Worship, as you may see Psalm 50.8. and so on; where ha∣ving at large decry'd the Offerings of the Law, in the fourteenth Verse of that Psalm, the Psalmist calls upon Men, instead of that, to offer unto God thanks giving, and pay their vows unto the most High. Which Passage is so much the more to be remarqu'd, because it affords us a Proof not onely of Vows being a part of Natural Worship, but also of the Evangelical one.* 1.4 For if (as Mr. Mede shews) that Psalm be also a Prophecy of the Times of the Gospel, and the Service which should be offer'd up in them, the making of Vows is properly and strictly Evangelical, and the first Service (as St. Paul speaks in a like Case) taken away, that the second might be the more firmly established. Nei∣ther will it avail ought to say, That that is not to be thought Evan∣gelical, of which there is not the least mention in the Gospel: For as the great Design of the Gospel was to re-establish Natural Worship, and free it from those Incumbrances wherewith the Ceremonial Law

had clogg'd it; so the Nature of Vows was so well known, both from Reason, and the Scriptures of the Old Testament, as not to need to be insisted on by the New: Upon which account also it is, that we find so little therein concerning Oaths, unless it be as to the sparing use of them. Beside, when (as was before insinuated) the Sacraments of Baptism and the Lords Supper are on our part Vows of Obedience unto God; when we are initiated into, and confirm'd in our Religion by them; when the Law and the Prophets speak much and often concerning Vows, and our Religion professeth to establish all that is not Ceremonial in them; lastly, when we our selves stand in need of Vows to confirm our wavering Minds, and establish us in that Course of Life we have undertaken; what can be more apparent, than that we should vow Obedience to God's Commands, and the use or for∣bearance of all such Means as are apt either to promote or hinder it? And who knows whether the omission of this be not one principal Cause why oftentimes we speed no better in our Requests? For though we are importunate enough in asking, we are more than cold enough in promising any Returns of Gratitude, if ever it should please God to grant the Petitions we ask of him.

4. Having thus shewn our own Obligation to the making of Vows, proceed we, according to our proposed Method, to the Qualification of those that make them, the next thing propos'd to be discours'd of. Where first I shall reckon as a necessary Qualification in those that make them, That they be of years of discretion. For a Vow being a matter of importance, and so much the more, because it is transacted between us and God; they are in reason to abstain from the making of them, who, by reason of their want of Discretion, under∣stand not the Nature of it, nor the Obligation which it induceth; lest haply, in stead of honouring God thereby, they dishonour his Sacred Name, by vowing such things as are either no fit Matter for them, or such as afterwards they will not care to perform. The same Reason will infer, That as the Persons that vow should be of Years of Discretion, so those that are, should come to the making of them with all requisite consideration; it being all one, as to the pur∣poses of Religion, to be without Discretion, and not to make use of it. Lastly, A Vow (as hath been before shewn) being an Act of Re∣ligion, and a part of God's Worship and Service; they that vow, are to take care that God's Glory be their End in making them, and not, as it too often happens, the gratifying of their own peevishness and discontent: A thing not unusual with the Papists, whom the loss of a Mistress, the disappointment of a Place, or other such like Cause, is the chief, and sometimes onely Motive, to vow a Religious Life. Which said, I should now

5. Proceed to the Obligation of them, as I did before in the mat∣ter of Oaths. But because the Prophet Moses hath delivered the same Rules concerning the Obligation of them both; and because what I have before said, concerning the Obligation of Oaths, may without any the least violence be accommodated to the Obligation of the other; I will content my self with the proposing one onely Case con∣cerning Vows, which will find no Resolution from what was there said: And that is, Whether or no a Man having made a Vow of Sin∣gle Life, be not oblig'd to the keeping of it? For though (as was be∣fore

said) the making of such Vows be generally unlawful; yet it follows not from thence, that they may be broke when made; because many things which ought not to be done, are yet of force when they are. For the resolution whereof, the first thing I shall offer is, That there is no doubt such a Vow obligeth those to the keeping of it, who (as the Apostle speaks) have power over their own Bodies. For a Sin∣gle Life being not onely lawful in it self, but, where it is preserv'd inviolate, a great opportunity of Religion; there is no doubt, a Vow concerning it is so far from being null, that in that Case it ought to be Religiously observ'd. But from hence it will follow, secondly, That he who hath so vowed, ought to use all means possible to keep to that State which he hath so vowed. For if (as the Prophet Moses instructs us) we are generally to do whatsoever proceedeth out of our mouth, we are in reason to make use of all requisite Means to enable us to the performance of it; he that is oblig'd to the End, being ipso facto ob∣lig'd to the Means, because there is no attaining the End without them. Neither will it suffice to say (as perhaps it may be) That a Single Life hath Temptations attending it, and therefore rather to be discarded, than continued in: For inasmuch as there is no State or Thing which is without them, if for that reason our Vow might be rescinded, no Vow at all could oblige, because there is nothing in the World which may not expose us to Temptations. If there be any thing which may rescind such a Vow, it must be some imminent dan∣ger of falling into Sin, notwithstanding all our Endeavours to the contrary: And in this Case, there is no doubt a Vow so made ought to be broken, with how much deliberation soever made: he that for∣bids us a Sin, consequently forbidding all those things which fatally incline us to the commission of it. Care onely would be taken, that Men pretend not imminent danger, when in truth that is not the thing that moves them, but the gratifying of their own Carnal Appetites: For, generally speaking, Whosoever vows a vow, to bind his soul with a bond, ought, for his Vows sake, and the Honour of him to whom it is made, to do whatsoever proceedeth out of his mouth.

6. Having thus shewn all that concerns the Affirmative part of the Precept, as to the Making and Observation of Vows, nothing remains to the compleating of my Discourse concerning them, but that I de∣scend to the Negative, and point out those Vows that are forbidden. A Task which as I have in part already discharg'd, so I am now quali∣fied to compleat, because having before shewn what is requisite to make them lawful. For if (as was shewn in my second Inquiry) the Matter of a Vow ought to be good, or conducing to the promoting of it; those Vows must be unlawful, the Matter whereof is neither: such as are the greatest part of the Vows now made. For what more ordinary, than to vow that we will not come into such a House, or use any Communication with such or such a Person? Things which whether a Man do or no, it matters not as to the Business of Religi∣on, and therefore not to be made the Subject of so Sacred a Tie as a Vow. The same is much more to be said of such a Vow, or Vows, which have something sinful for the Matter of them: that which is sin∣ful, being not onely different from the proper Matter of a Vow, but directly contrary to it. Lastly, If (as was observ'd upon the same Head) the Matter of Vows ought to be weighty and important, those

Vows must be concluded to be unlawful, which are made in trifling Instances, and such as for the levity thereof are hardly worthy to be made the matter of a Promise. As if a Man should vow to pare his Nails upon a certain day, or not to take up a Straw that lay in his way. Again, If (as was observ'd upon the fourth Head) they who vow any thing to God, ought to be of Years of Discretion, and actu∣ally employ it when they have; those Vows must be look'd upon as unlawful, which are made by Persons before they arrive at it; or rashly, and without consideration, by those that are. Which makes it strange, that the Church of Rome should admit to Vows of Single Life those that have attain'd to sixteen Years of Age: As if that Age, though not without the use of Reason, were fit to judge what State of Life were profitable for them, and what is possible for them to observe. Lastly, If (as was insinuated in my sixth Head) a Vow be of the same Obligation with an Oath, if it oblige to all that is not impossible or sinful, it must be look'd upon as in like manner unlaw∣ful to break those Vows we have made, and dishonourable to the Di∣vine Majesty to whom they are: he that thus breaks his Faith to God, supposing him either to have no knowledge of his Perfidiousness, or to be a tame Spectator of the Affronts that are done unto him. The contrary of which, as we are assur'd of by him, who commands us not to do dishonour to his Name; so it will be much better for us to be∣lieve upon his Affirmation, than venture the trial of: For, if God be but just to himself, to be sure he will not hold him guiltless that any way taketh his Name in vain.

Notes

• * 1.1

  1 Pet. 3.21.
• * 1.2

  Li. 10. ep 97.
• * 1.3

  See Balduin. de Casib Consc. lib. 2. c. 8. cas. 4.
• * 1.4

  Mede Serm on Psal. 50.14.