1 To a vow properly so called, two things are especially requisite. 1 Intention. 2 Obtestation. Or to speak more plainly, a deliberate Purpose, and an absolute Promise. The former first bringeth on the latter. The latter fast bindeth the former. A true intention and deliberate purpose must of necessity go before, because otherwise a promise will not be made (for who will promise that which he intends not) or if it be made, there is little hope it will be performed: or if it should be performed, yet the very making of it without an intention and purpose, is a plain mocking of him who is a esearcher of the heart, and funderstandeth our thoughts afar off. This therefore is necessary, but not sufficient. For, a vow bindeth, as we shall hereafter show: but every purpose bindeth not. gAfter Saint Paul was minded to ⟨p. 185⟩come to Corinth, he altered his purpose upon just occasions. Many purposes come into mens minds time after time. If they had the force of a binding vow, who should be loose? Nay with how many bounds would every Saint be bound? Their case would be inextricable. They would have so many fetters, and manacles, and chains on them, as they could not tell how to shake them off: how to rid themselves. Many weak Christians that take every purpose for a vow, are exceedingly perplexed, partly through their care to perform those purposes, and partly through their grief at their failings in those performances: supposing that they have broken so many vows. But to the essence of a vow must be added an absolute promise. Absolute, I say, in relation to mans 4faithful endeavour with his uttermost power to perform it: not in relation (or rather opposition) to Gods purpose or providence, to his will or leave. For, so can no man make an absolute promise. God can cross and hinder him. hSaint James doth justly tax such as in this case make absolute, or rather peremptory promises. This absolute promise I expressed under this word, obtestation, which is a fit word to express the nature of a vow. It signifieth a taking of God to witness, and that in particular for performing his purpose. This obtestation, maketh it indeed a vow.
1 To a vow properly so called, two things are especially requisite. 1 Intention. 2 Obtestation. Or to speak more plainely, a deliberate Purpose, and an absolute Promise. The former first bringeth on the latter. The latter fast bindeth the former. A true intention and deliberate purpose must of necessity go before, because otherwise a promise will not be made (for who will promise that which he intends not) or if it be made, there is little hope it wilbe performed: or if it should be performed, yet the very making of it without an intention and purpose, is a plaine mocking of him who is a esearcher of the heart, and funderstandeth our thoughts afarre off. This therefore is necessary, but not sufficient. For, a vow bindeth, as we shall hereafter shew: but every purpose bindeth not. gAfter Saint Paul was minded to ⟨p. 185⟩come to Corinth, he altered his purpose upon just occasions. Many purposes come into mēs minds time after time. If they had the force of a binding vow, who should be loose? Nay with how many bounds would every Saint be bound? Their case would be inextricable. They would have so many fetters, and manicles, and chaines on them, as they could not tell how to shake them off: how to rid themselves. Many weake Christians that take every purpose for a vow, are exceedingly perplexed, partly thorow their care to performe those purposes, and partly thorow their griefe at their failings in those performances: supposing that they have broken so many vowes. But to the essence of a vow must be added an absolute promise. Absolute, I say, in relation to mans 4faithfull endeavour with his uttermost power to performe it: not in relation (or rather opposition) to Gods purpose or providence, to his will or leave. For, so can no man make an absolute promise. God can crosse and hinder him. hSaint Iames doth justly taxe such as in this case make absolute, or rather peremptory promises. This absolute promise I expressed under this word, obtestation, which is a fit word to expresse the nature of a vow. It signifieth a taking of God to witnesse, and that in particular for performing his purpose. This obtestation, maketh it indeed a vow.
- eActs 1. 24.
- fPsal 139. 2.
- g2 Cor. 1. 15, &c.
- 4Vows absolute.Vowes absolute.
- hJam. 4. 13, &cIam. 4. 13, &c
