FOR my present Argument, of Promise and Oath; What Place more fit than This, where some private Innovators have lately conspired against our sworn form of Religion? And what Time more seasonable, than the time of this Meeting, call'd to give an account of sundry publick Promises, Ecclesiastick and Sacerdotall, freely made by deliberate choice, con­firm'd by Oath and Subscription? And what Persons more apposite Hearers than your selves, especially bound to make and to perform them, by your high Office, your near attendance on the Lord your God? [Page 2] Place, Time, and Persons so well agreeing, harken to the charge of my Text: You emphatically, whom it so closely concerns, you of all men. Promise to the Lord, and keep it, all ye that be round about him.

The Parts are three: 1. A Counsell commended, Promise. 2. An Obligation thereof begotten, Keep it. 3. The Parties betwixt whom it passes, You, and the Lord. Which may be reduced to three Propositions.

• 1. Holy Promises are laudably made.
• 2. Being once made, they must be necessarily kept.
• 3. Especially kept between such Parties. The Bond is streightned because assign'd to the Lord, assign'd by them that be round about him.

First, Holy Promises are laudably made: else Bap­tism it self is blameable, whose covenant binds us to for­sake the World, the Flesh, and the Devill. I need not over-urge this truth, if onely I forbear the name of a Vow, which carries an odious sound of some Jewish or Popish Relick. As in manners, we may safely equi­vocate, but not lie; falsly accuse, but not slander; take away, not rob nor steal: So in Religion, promise we may, so we do not vow; protest, not swear. Nay, Re­ligion is grown so verball, that many Earnest Points, consisting in meer words, have quite thrust out all con­sideration of much pious matter. Because we will not hear of Justification but onely by Faith (for Faith is the radicall vertue) we abhor the concomitant works of Charity as mortall sins, scarce to be nam'd, never committed amongst us. Because Confirmation hath been ranck'd amongst Sacraments, (for, as Baptism is our birth in Christ, so Confirmation is our growth, and fits us for mans estate in the Eucharist;) it is now scarce thought a godly Ordinance. Because Confession [Page 3] hath sometimes given a name to the Rood, (for Con­fession is the reading of faults) away with the Apostle's Precept, we may not confesse our sins one to another. Be­cause Pennance, thereafter enjoyn'd, hath been held an­other Sacrament, (for it is a holy and cleansing Disci­pline) it is now scarce allowed for an honest chastise­ment. Because the Liturgy and Communion hath sometimes been called Masse, (for there is Christus missus) the onely service of God i [...] now to hear him serve us: we come to as little of Prayers, as without danger of losing Sermon precisely we can, and seldom Receive without compulsion. Because the Table hath sometimes been called the Altar, (though Christ and St. Paul have call'd it so too, that's all one) yet, for the word's sake, 'tis humbled to a lower place, to another posture, to filth and rottennesse, till it be scarce known for a Table. Because the Minister hath been called Priest, (for Christ is our High-Priest) therefore he is now throughly be-ministred, made our Minister, not God's, and must pipe what we bid him. Because some Churches have harboured Superstition, (though Super­stition be ill reformed with Sacriledge; selling of Doves, with plucking down of Walls) yet the word Superstition being given, they, and many a Parish Church besides, at once fell to ground, and the word Congregation is built in their steed. Ju [...] so, because some Vows were made superstitiously to the blessed Virgin, in hope of Mediation; or presumptuously to Christ, with opinion of Merit; therefore all Vows must be re­jected, all censur'd unlawfull in themselves. Brethren, you may remember, that the covetous fury of Church-Reformation, like that which was wrought on Benja­min, did almost proceed to the ruine of a Tribe, the [Page 4] rooting out of the Clergy: that as Israel was driven to repair the losse, by granting them wives of rapine; so this Land, by admitting ignorant Priests, snatch'd from their Shops and Trades. How taught they their Hearers in publick? but as their Hearers taught them in private. And what Doctrine could prove the spoile of the Church lawfull, but the unlawfulnesse of Vows? And what could totally discountenance the thing, but repro­bation of the neer common Name, including Supersti­tion together with Devotion. Words are deputed for Things; and change of words made the businesse of Re­formation to seem more numerous and weighty, as in­deed it ought to seem. For as the Church had great need to be reformed, so the Spoilers had much more need to reform her, and their heirs have still the same need. Wherefore if you dedicate your selves or any thing else unto God, remove it further from the speciall name, and favour it with a style more generall; call it a Promise, no Vow; no Vow, I beseech you.

If I spake to unletter'd people, I would forbear; but before you that can well discern substance from sha­dow, I dare present the truth naked. The Greek and Latine Translations are, [...], Vovete, Vow unto the Lord. The Acts which I shall inculcate are properly Vows; and therefore I plainly pronounce, That Vows are also laudable.

In strict Language, Vows are holy Promises of a more speciall kind. We may sometimes promise a mat­ter necessary, as Jacob his Tythe, Naaman his sole Worship of God; such an Act is barely a Promise. And sometimes a matter Voluntary, as David his pro­vision for a Temple, Hanna her son for a Priest; such an Act is both a Promise and a Vow. As he that denies [Page 5] all promises, condemnes Baptism; so he that denies all vowes, condemnes all Ecclesiasticall Offices, and chiefly the Order of Priesthood: which Order is ever freely ta­ken; but when it is taken, drawes with it these insepa­rable vows, Attendance over the Flock, many rare Vir­tues, practick Obedience to the form of Liturgy, to the Book of Articles, to Ecclesiasticall Canons, to the In­junctions of the Diocesan.

Examine, Compare a true Vow and the office of Priesthood: Is the one, by its nature, a voluntary Pro­mise made unto God? so is the other. Are these the Conditions of the one, Deliberation of mind, Purpose of will, Pronunciation of mouth? the same are Ingre­dients in the other. No man is surprized ignorantly, or forced unwillingly, or admitted silently: not without Age and Triall, not without humble suite, not without solemn protestation made to severall Proposalls, irre­vocably utter'd, and openly testified before God, whom we fear; before men, whom we reverence; his owne Ears pressing to his Conscience what his Mouth hath spoken. And what's the matter of a Vow? Some over passing good, plac'd within our Power. Why good? not indifferent, lest, instead of a Promise, we seem to offer a threat. Why over-passing? lest for a singular praesent, we offer a new Bond of an old vulgar debt. Why within our Power? lest we offer the Sacrifice of fools, which vanishes with their breath. Such it must be, some Excellent piece of Virtue, without Gods precept, but within His Counsell; without the common path, but within some private reach; not binding our necessa­ry and absolute duty by an Epidemicall Command, but inclining our free respective Devotion, through perso­nall grounds. Is not the businesse of Priesthood the [Page 6] very same? Good, no doubt, for it is God's Ordinance; and evidently surmounting mans common duty, else all the Sheep are bound to be Shepheards, yet surely ma­nageable by some particular Abilities, rais'd by the Spirit of God, and singled out by his attractive Motion: for some must needs bear the heat of the Day; and, whe­ther ye be the men or no, whether inwardly call'd, is the Bishop's question, when he outwardly ordains. Lastly, what's the end of a Vow, or what of Priesthood? the same of both. For whether we dedicate our Goods, our Bodies, our Souls, or our Service, still we aime at a neerer Union of the Creatures with God, whereby the Glory of the one is exalted, the Happinesse of the other increas'd. And now, what think you? you have seen a severe search, you find a perfect agreement in their Nature, Conditions, Matter, End.

‘I may seem to decoy your favourable Opinion, to­wards Vowes by this ingagement of your Office; but I hope to excite a reciprocall zeal towards your Of­fice, by the Commendation of Vowes. There are two Grounds, whereon all possible vowes are safely built. The one is Baptism, in which a generall promise to forsake the World, the Flesh, and the Divel; all Negative vowes of Mortification, and Abstinence, are super-induc'd on this Foundation, and rais'd by particular Motives of the Person vowing, able at a farther distance to chase away these deceivers. The second Ground is that generall Precept, Thou shalt love the Lord thy God, with all thy Heart; all positive vowes of free Devotion, or Almes, spring from this Root. Where God hath plac'd an Extraordinary gift, serviceable for eminent Acts and Offices, he loves not his Lord with all his heart, who refuses to take a bur­den answerable to his shoulders.’

[Page 7] ‘When St. Paul commends Virginity, he doth not commend it to all, he doth not impose it on any: True; yet whatsoever is not necessary for all, is not therefore unlawfull for some; but rather laudable, for such as can and will. Betwixt Must and must not, there is May and may not: As a contingent may be tru­ly affirm'd or denied; so it may be honestly done, or not done, as Occasion or Circumstance shall sway the Subject; be the matter Virginity, or any other unusuall Abstinence, or work of Excellence. So it stands: God could have multiplied his Law into so many particular branches, as might have expressely determin'd all variety of persons to their severall du­ties; but, out of his great bounty, he hath left us an occasion to be bountifull towards Him; he hath not in plain terms challeng'd all our just debt, that we by a Voluntary Offer might more ingratiate our selves into his Favour; he hath left his Rule under a seeming imperfection, that we might appear before him the more perfect, and receive the reward of diligent ser­vants, apt to understand his silent intimation, and doing things reducible to his Command, though not commanded. Under the Law, where he exer­cis'd the place of a Judge, the vow which he would not directly injoyne, he plainly suppos'd, and punctu­ally prescrib'd set forms unto it: Under the Gospell where he personates a Gracious Father, he leaves it more to the Love of his Children. Though the form be now antiquated with the Ceremoniall Law, the Morall substance doth yet remain: instead of a sa­crifice, we may vow our goods; instead of a Carcasse, we may offer Our-selves, a reasonable and living sa­crifice, with willingnesse, and cleannesse of heart, [Page 8] out-passing all former Ceremony. And we find in the 18 of the Acts, that St. Paul, an exemplary Mini­ster of the Gospell, yoak'd himselfe under a vow; though what it was, I leave to Conjecture.’

Sorry I am, that any Extraordinary Vertue is as odi­ous here, as Extraordinary Vice; as dangerous now as in the dayes of Aristides, and must forthwith be banisht the Land. To man, we may be as good as we list, not to God by any means; we must be sure to keep him ever short in our service, for him we cannot serve sufficient­ly; we must beware of Liberality to Him, for He gives us all things. O the Logick of a corrupted Christian! should we not so much the rather stretch our weaknesse to make up in Will what is wanting in Power, and at least, strain our Poverty to a shew of thankfulnesse?

Many wayes a Man may vow to man; his Goods by Reversion, his Body by Wedlock, his Service by Inden­ture, and there is good Law for this: Is there no Gos­pell to secure a Conveyance to God, to incourage the spirituall wedlock of vow'd Chastity, to countenance the vow of our Ministry, and shew that God is a Ma­ster fit to be dealt with? We may all vow one to ano­ther, no man excepted; and behold, God himselfe hath freely vow'd himselfe to us all. He sent his only begot­ten Son to pay the vowes which he often made to Abra­ham, and to his Seed, and to all Nations; shall only a Reciprocall relation of man to God, be totally de­fective in all? When his turn comes, shall we pretend an utter disability of performing any promise? Let not a Neighbour hear us, none then will take our words for a Groat.

Why are we only there tenacious, where it is greatest gain to be Liberall? A promise past to thy Neighbour, [Page 9] tends to his good: When God receives a Promise, he is gracious to thee, not needy in himself; Qui non crescit ex redditis, sed in se crescere facit redditores, (saith St. Austin, Ep. 45.) who cannot grow by thy Addition, but will make thee grow by Diminution, adding and bettering thy Payments into thine own bosome; as he makes thy grasse to flourish, by the vapour sent up to himward, and thence distilled back again. Thus he an­swers thee, not onely at the time of Payment, but at the time of Promise. As Solomon was the richer for finish­ing the Temple, so was David the abler for promising: Wilt thou build a house for me (saith God)? behold, I have built thee a house for ever. A willing heart is blest with a large hand; but coldnesse of will is also punish'd with shrinking of Power.

‘May we not do liberally (will some reply) with­out promise? Not so well. A good Act ingrafted into one or more vertues of higher strayn, is much ennobled: Morall Excellence, by respect to God, is turned to Religion; by Promise, to Devotion: 'tis now become both Obedience and Sacrifice. Fair Buildings, after Dedication, are much more reverend; so, much more holy are our Souls and Bodies, when they are vow'd the Temples of the Holy Ghost.’

There is no such Discipline to train up a Christian in the way of Perfection, as that of Confession, (which is now also disus'd) and this other of Vowing; whereof the one makes us asham'd of doing amisse, the other prevents it, and further emboldens us to do good: That serves to mortifie sin, and This not onely so, but to quicken Vertue: for the tying up the Soul from wonted loosnesse to some retir'd purpose, or holy work, both cuts off many occasions, many objects of sin, and sets [Page 10] the Votary to his course and task without interrup­tion. 'Tis a great conquest which it brings unto us, of mastering our selves: for hereby our hearts are fixed, our wi [...]ls confirmed, which adds as much perfection to vertue, as Obstinacy adds evill to Vice. ‘'Tis a glad­some hearing, when Righteousnesse in her turn is drawn with cart-ropes; when the Treasure of Hea­ven is kept safe under many locks; good Intentions seconded with Vowing.’ But that which most com­mend it, is the near and absolute subjection of the Soul to God, wholly surrendred up unto his service, for he that subjects himself by promise unto him, yields up both his actions, and also the power of working; and (as Anselm compares it) he bequeathes the Fruit toge­ther with the Tree also; Fruit, leaves, branches, body, root, and All: a Condition, This, most like to that in Heaven, the very next step to true Blessednesse, which chiefly consists in a perfect union with God most blessed. So that the difference is but this, A Vow be­trothes, and Heaven wedds.

Pardon me this commendation of Vows, because they are usually wrong'd by discommendatiòn; and the cold frost of mens hearts is over-bound with chiller wind of Disswasion.

But do I now entice you to Will-worship, to a hu­man fancy, such as the Adoration of Angels? God for­bid: if it be such, 'tis repugnant to God's will. But that which I preach, though not by him commanded, is by him commended; no Precept to all his Servants, and yet a Counsell to certain friends; Counsell that will make us men, not onely according to his Word, but according to his Heart. Men like the Apostles, who left all to be followers of Christ. Again do I toll you on [Page 11] into needlesse danger, the danger of breaking an un­masterable Vow. That which thou canst not master, do not promise: for (as St. Austin instructs thee) Si non vovisses minor esses, non pejor: Lesse thou maist be with­out Vowing, not worse; but lesse howsoever. Wouldst thou be great, and never expose thy self to hazardous difficulty? Danger is ever the Porter to Greatnesse. He that considers the wind shall not sow, and he that fears rain shall not reap, Ecclus. 11. No proceeding in the way of Man, or of Christian, without perill. And for what should we ever venture, if not for a masse of Glory? Know also, that the danger lies not in the na­ture of a Vow, but in the weaknesse of the Vower: So excuse thine own Weaknesse, that thou do not slander the strength of others Excellence; though thou want Power thy self, be not guilty of wanting Will by con­demning others: if Power be present, be also an Actor, lest by resolving to stand unbound where thou mayst, thou stand more rigorously bound where thou must; and in no lesse danger of non-performance: For he that factiously denies to go farther than he needs must, shews, that he would not go so far; whereby he re­mains a debtor even of that which he pays, because he pays unwillingly. Whether thou vow, or vow not, God exacts nothing but true endeavour, which is more wanting to the wilfull Refuser, than to the unwilling Breaker. Do I seek to abridge your liberty? No, rather to enlarge it. Are the Angels in Prison because they are confin'd to goodnesse? then is God the closest pri­soner. No, no; the nearer our service to God, the more perfect our freedom. To range after the creature is to be turned loose to Slavery; to be tied up unto God, is to be bound to Liberty. In the one is all sadnesse, as in [Page 12] losing our way through a wildernesse; in the other all content, as in passing a pleasant walk. Non te vovisse poeniteat, imo jam gaude jam tibi non licere quod cum tuo detrimento licuisset, (saith St. Austin;) He that hath bound himself to God by a Vow hath no more cause to be sad, than she that hath wedded her self to a man, whom deservedly she best loves.

Why then, how differ I from the Romanists? Take heed of that; there is more care of differing from Them, than to stand right in Our-selves. Thus: I do not think that Vows for their own part are Meritorious, but in Us Serviceable, to God Acceptable, such as may rather find than earn a Reward; for though they surpasse the generall Precept, they do not exceed our personall Ta­lents, and those we ought to imploy with all our might. ‘If any Might do lie in promising, we ought to engage our Hands with our Tongues, our Actions with Words.’ Besides, no extraordinary service in this or that point can quit our scores with God, or suffice to crosse out those other Items of our manifold offences. Though some of God's servants be more willing, all come short; and should any come home, they would yet be unprofitable; to Him unprofitable, though not to Themselves. Now since there is no Preaching without Opposing, let me Oppose for the other part too, and so brandish on both sides. The Superstition of Papists is cried down with a worse crime of others, the Subter­stition of Anti-papists. Vows are Meritorious, say they; Damnable, cry these; and thou shalt neither add nor detract, saith God: Add they so much as these de­tract? an unpleasing Circumstance add they; but these destroy the whole Substance. Nay, the Accuser is many times the worser Thief, more guilty of the self-same [Page 13] crime; so is the unsatiable Reformer. The humble Vo­taries he accuses of superstition, even his own super­stition is also greater; greater is this of not-vowing, than that of vowing, and produer thereof is he. They stood on points of deep-dejected Service, he on points of arrogant Adoption; they on much painfull Praying, he on much easie Hearing: The retir'd Moncks he ac­cuses of Idlenesse, his Idlenesse is far more scandalous; For they, though many, perform'd their frequent Ori­sons together, and fed their Neighbours; he on the same revenue contracted to one grasp, curses God, and grindes the face of the poor. The blindly devoted Pil­grims he accuses of Idolatry, his own Idolatry is far grosser: for they gave worship to blessed Saints, he to every creature, every Picture and Fancy which the Idolatry of Covetousnesse hath set up in his heart. Rome he accuses for her swarm of Priests, and sundry kinds of Locusts; himself by taking away all distinction of holy Orders and Vows, would make far more, all in a like manner, one unholy Priesthood.

And thus to make all men Priests, is to unmake those that are. But you, my fellow-servants, stand up for your Calling, and rejoyce in the vow of your Profession, whereby ye are separate from the world to Christ; a Vow superlative, not onely sanctifying your own Per­sons, but giving you in charge all the Vows of the People sanctified under you. Other men's Vows ad­mit them nearer into God's Houshold, yours into his Closet. And next under you are the Church-Guardi­ans, preferr'd on their holy Promises to be Stewards and Officers of God's House; you his Eyes, and they his Hands; you his Tongue, and they his two rowes of Teeth; you to direct, and they to execute. All that are [Page 14] drawn and lug'd to these places, do not remember, that it was the ambition of the best King to be God's Dore­keeper. My heart is on those who offer themselves willing­ly. When God cried out, Who is on my side? out stept Levi, a whole Tribe at once; And God had no better reward for their good service, than to make them his Houshold-Chaplains and Servants.

Now as none can be admitted into a Prince's At­tendance without an Oath, so neither into an Office under the King of Heaven. The heighth of their Roy­alty requires the best assurance of our Loyalty. Duty is not so firm as Promise, nor Promise as an Oath; wherefore all sacred Contracts with God are tied with this knot: Baptism, Confirmation, Marriage, Conse­cration, are all celebrated in the Name of the Father, the Son, and the holy Ghost, a Clause equivalent with an Oath: But Ordination more expresly and solemnly, with a Head submitted to Imprecation, with a Mouth kissing and swearing, with a Hand subscribing, and a knee bowing. For Swearing, I could call a Jury of Ex­amples, but let one stand for all: If God himself con­firmed his Promise with an Oath when he made his Son a Priest, Shall thy word be taken before his? or wilt thou, that makest a scruple of all swearing, appear more holy than God? No. Thou shalt swear, The Lord liveth, in Truth, in Judgment, in Righteousness, Jer. 4. 13. No doubt of the Oath, but be sure of the Adjuncts; of Truth, that thou know the matter fully, and deliver it unfainedly; of Judgment, that thou consider it delibe­rately with thy self, and deliver it judicially before the Magistrate; of Righteousnesse, that thou weigh both the Possibility and Honesty. Wherefore thus Promise, Vow, Swear to the Lord; and when thy hands are so [Page 15] tied to the Plow, that thou canst not let them go, do not look back with thine eyes, as wishing to be loose; let these Bonds be thy Triumph.

The Promissory Oath, leads me aside to the Asser­tory; and 'tis but a little aside. For, as the one obliges to a profession of future Offices, so the other to a con­fession of past Offences: the one freely taken by our selves, the other judicially exacted, ex Officio Judicis, by the Officious inquiry of the Ecclesiasticall Judge. Some Innovators would fain purge the Consistory of this pur­ging Oath: but how unworthily, you may easily see by the Matter, the Proceeding, the End. For in what Matter is this Oath administer'd? in such as may over­tempt weak flesh to Perjury? The matter is indeed Cri­minall, but not Capitall: Some, perchance for the pre­sent Life of the Body, may hazzard the Life of the Soul; few (I hope) for inferior Motives: A little meer shame is an evill, not comparable to the double guilt of sin and perjury. For these are ever to be loaded with fear or punishment, the other quickly sets you free and vanishes: especially, being such as it is, a shame that maketh not to be asham'd; the Pillory may be object­ed, Pennance cannot, 'tis like a Cure without any sen­sible Scar. Think rightly of Deponents, and (as the Law doth) humanely and religiously, then is the cla­morous doubt of Perjury sufficiently prevented. But how proceeds this Oath? Violently, as 'tis objected? with intrenching on God's hidden Prerogative, with forcing of Nature, with wresting of judiciall Order? Nothing lesse: here's no Tyrannicall search of hearts, no breach into God's Peculiar secrets utterly conceal'd; but only a neerer inquiry into scandalous and infecti­ous deeds, partly broken out all ready, and further sus­pected: [Page 16] nor is it true, that the Defendant is unnatu­rally forc'd to stand a party against himselfe; nor true, that the Judge is irregularly become a party against the Defendant: The Adversary which troubles all, and yet seems loath to be found, is the Traytour Sin, a lowd In­mate, whose foul clamour betrayes the Entertainer. Though sin hide its Head, yet the Foot-steps, the Sent, and Cry is commonly left behind; Effects are the Foot-steps, Probabilities the Sent, Report the Cry: All which supply the place of open Accusers, and hunt out the Malefactors; they hunt them out, as Adam's flight pur­sued him at his back, as Cain's face accus'd him to his face, as Sodoms cry call'd for a storm on their heads. Any of these tokens may startle a vigilant Over-seer, as well as an expresse Information, any hint may suffice to stir a Question, though not to clear the Decision. Wherefore, if sin lye cunningly conceal'd, Justice must be wisely Inquisitive: so long as the Thorn sticks in the sides of the Church, partly discern'd, and partly hid; that which appears, must cause a search of that which appears not: whether it be the Matter, as Achans theft; Person, as the unknown Murtherer; Circumstance, as the place in Susanna's slaunder; no proceeding till those be drawn forth, which sometimes cannot be without swearing the D [...]ponent, to discover the whole and sim­ple Truth. Some kind of sin, being ever done in dark­nesse, and in no other Court punishable, cannot else be punish't: And no way more honourable for the party, then to be tried by his owne word: And nothing more worthy of the Judges favour, then the Partie's own confession.

Then what's the end? crooked, as it is noys'd? that the Deponent may become a prey? No, that Truth [Page 17] may be gain'd. What? that by speaking Truth he may accuse himselfe? No, that either he may quit his Inno­cence, or confesse his guilt; which Confession differs from accusing, as Tenting from Wounding. And what next? to be then punish't with shame and ruine? No, to be amended by a fatherly and saving correction, such as in other Churches, the humble Soul will ingenuously seek by voluntary Confession; a practice rather smo­ther'd than ever condemn'd, even with us (Brethren) who live so Anti-popishly undisciplin'd,

What strength have now those wonted Objections, which are still repeated, as if they had never been an­swer'd; Fear of Perjury in the matter question'd, vio­lence in the Proceeding, insnaring of Brethren touch­ing the End? What fear of perjury, when shame is a lesser Evill then that? What violence in the Judge, when the clamor of Sin will not let him rest? What in­snaring of Brethren, when their health is mainly inten­ded? If every wholsome Ordinance, should be straight­way rejected for the accidentall Evill, which some par­ticulars from thence may gather, stop your Ears at the Word, fly the Sacrament; in the one ye may suck the savour of Death, in the other ye may eate your own Damnation. Yet, as none but a Judas will abhor the bread, lest a Divell should enter into him; so none but the wicked-minded, such a one as may passe, pro Con­fesso & Convicto, will mutter against this Oath, lest it should turn to his poyson. He that spites the Gallows, though it be the Engin of Death, is, or would be, a Ma­lefactor; but this Ordinance is a provision for Life, whose direct and proper consequents are, the opening of Truth, the rooting out of Exemplary sin, the Refor­mation and Peace of sinners: and, besides the good in­tended [Page 18] to the party sworn, it works also many publick Ends, not deer even with the losse of some particular persons, Scandall remov'd, Justice maintain'd, the Church Edified, God glorified.

This policy of the Church, being never Thundered down by any plain prohibition of Scripture, is strongly buttressed up by its generall precept of Obedience: as in the first of Saint Pet. ch. 2. v. 13. Submit your selves to every Ordinance of man, even of man, for the Lords sake; The Magistrate when he crosses not the supream Master, doth ever bear his Person. Submit your selves to Him, therefore, as to God, even with your souls; Let every soul be subject to higher Powers, for there is no Power but of God, Rom. 13. 1. Though an Oath be vinculum Ani­mae, Num. 30. a chain laid on the Soul; yet ought it no more to be refus'd, than a chain laid on the Body, in like case of a suspected crime. The Gospell being sent to all Nations, govern'd by different Lawes, hath pre­scribed no set form, but only Obedience to that, which is any where established. By which implied Warrant, each particular Church is authoriz'd to constitute her Nationall Orders; but in this Order, all Churches con­sent, (a great signe that it is very Naturall:) and fur­ther, if God's peculiar Policy may bear any sway with your Imitation, know that in his judiciall Ordinances over Jewry, himselfe did immediately, and expressely injoyn this form: and in matters, both Capitall and lesse Criminall, in case of Theft, Exod. 22. 11. When goods intrusted mis-carry, an Oath of the Lord shall be between them, that he hath not put his hands to his Neighbour's goods: in case of Adultery, Num. 5. 19. If the spirit of jealousie come upon a Man, the Priest shall charge the Woman with an Oath; in case of Murder, [Page 19] Deut. 21. v. 6. When a man is slain, all the Elders of the City, that is next unto the slain man, shall wash their hands over the heifer that is beheaded in the Valley; And they shall testifie and say, Our hands have not shed this Blood, neither have our eyes seen it; Be Mercifull, O Lord. If in the weightiest Matters, surreption of Goods, desile­ment of Body, spoil of Life, an Oath might be exact­ed; and from persons, happily unblameable, an honest Man, a civill Woman, a whole City; and on slight grounds, power of the House or Field, jealousie of an ill Husband, Vicinity of place, and all to satisfie parti­cular losses; why, not then an Oath with us, in lesse matters, from scandalous persons, on greater suspitions, for publick good?

Would you see the practice of this precept, how Gods rule hath been follow'd by the example of Men? this form hath been anciently obey'd, when the Oath was dangerous to the Person sworn; So did Achan an­swer to Joshuah, Michaiah to Ahab, Jeremy to Zedekiah, all Israel to Esdras: so did Peter to the Jewish Councill, Stephen to the high Priest, Paul to the Captain: so did one Neighbour to another, as from Solomons supposition you may gather, 2 Chro. 6. 22. Yea, so should every one confesse his theft, only upon generall Cursing, without a particular Inquiry, Pro. 29. v. 24. Much more his fault, being question'd, and on the publick behalf, and before the Judge, and on his Oath. Before the Magi­strate, who sustains Gods Person, a meer Interrogatory is little lesse constringent than the Oath added; for as the perjur'd man, calls God a witnesse to a Lie, so the false answerer lies to God's face: so that from some per­sons, an answer may be, and is well taken without it; Neverthelesse, God in his wisdome hath abundantly [Page 21] provided against the dull inconsiderance of the vulgar people, by prescribing to the Jews, and every where by permitting an Oath. Good reason for it you [...]ave seen, you have seen God's Law, and the Interpreter thereof, the Saints Practice; and how far, or in what cases, Obedience thereto hath been commanded and yielded: for proof whereof, I have turn'd my Bible in the Church; do not you at Home turn yours for Ob­jections, lest unhappily the Devill interpret; to some he hath don't already, as appears by their cunning ma­lice against the Church in this particular. For though the same Oath be practised in Temporall Courts, in the Chancery, Exchequer, Common-Pleas, and be there put to the Defendant, Witnesse, or Jury; though the Body else-where be sometimes Rack'd to draw out confession, they do not gainsay: Onely they grudge against this Rack of the Soul in the Examination of the Church; that which onely troubles them, is the Power of the Church. All Courts of Judicature partake the same reason, the same ground of their power, for All derive it from Christ. Yet because the Church is lesse arm'd with external might to redresse her wrongs, they first assay the weaker Fort, that when they find the same flaw in a stronger, their malignity may grow more confident, and successively batter down all Au­thority.

But you, my Brethren, who have sworn to obey your Ordinary in all things lawfull, have made this Asser­tory Oath a part of your Promissory; you have taken ‘an Oath that you will take this Oath, which you can­not refuse nor disgrace without breaking the other.’ Concerning this and other Injunctions, since you have past a promise to God, it must be your necessary Care, [Page 20] and my next Argument, that you keep it. Promise to the Lord, and keep it.

This is the Second main Proposition, Holy Promises once made must be necessarily kept. When thou abstainest from vowing, it shall be no sin unto thee, Deut. 23. 22. The not-doing may or may not be sin, according as the case stands; howsoever, the not-Vowing shall not be sin, for where no Law hath commanded the form of Obliga­tion, there the omission can be no transgression. Lesse righteous thou mightst have been, not more sinful; but having once undertaken to shine, thou must continue a Star, or go out a Snuff; after thou hast once betrothed thy Liberty to God, a strong Necessity is laid upon thee; that which is gone out of thy lips, God will sure­ly require at thy hand, not now as thine own, but as truly his; for Promise gives over to another the prae­possession of Right, in earnest of future performance. And therefore, as to violate a betrothed Virgin is rec­koned for Adultery, Deut. 25. 24. so the breach of holy Promise is no lesse than Sacriledge.

For prevention whereof, God, who hath given no Law that thou shouldest Promise, hath given a Law that thou shouldst Perform; and he hath very cautiously prescribed the manner. Be it done Entirely, Willing­ly, and Diligently. Entirely, Levit. 22. v. 23. A bul­lock or a sheep that hath a member superfluous or lacking, thou maist present for a Free-offering; but for a Vow it shall not be accepted. A free gift is not examin'd; but in pay­ment of debt due upon Bond, the Seals are call'd for. The performance of that holy Office which thou hast vow'd, as it may not be extravagant by adding new-fangled conceits of thine own; so it must not be one grain too light, by subtracting the least circumstance, [Page 22] not by omitting a Ring in Marriage, a Crosse in Bap­tism, a Knee in the Eucharist; not by leaving out or changing one Collect in the form of Liturgy. 'Tis not with Thee, as with those Forrainers with whom thou trad'st in Ware and Religion; those Alexanders, those Copper-smiths, who in every Port-Town may do us much harm, and by way of the Church may also myne a passage into the State: They are free, but thou hast sworn; thy performance is Monstrous, if not Entire. And Willing it must be too; thou shalt keep as thou hast-vow'd it, Willingly unto the Lord, Deut. 23. 23. Thou that at once usest and confutest the Church Ce­remonies, with froward signes, and unseemly tokens; with a screwed face, and a warpt shoulder: dost thou think that thou hast performed thy Vow? No, not the Law. Thy Faith to God? No, not thy Obedience to Man. But, God requires more yet; Diligence in Per­formance; When thou vowest a vow to the Lord, thou shalt not be slack to pay it, Deut. 23. 21. He that searches not before-hand the Rubrick and Rules of the Church, to know his duty; he that afterward conforms in Judg­ment only, not in Practice; or in Practice not yet, or not at all times, not without Omission and Intermission, not without Complaining and Citing, not without Suspen­sion, Deprivation, Excommunication; doubtlesse he would not at all. Should thy covenant-servant thus serve thee, with wilfull ignorance, neglect, and con­tempt; deliver thy cup without reverence, with Cain's face, and scarce so, but slowly and by fits; How wouldst thou serve him? and yet perchance thou hast need of his Attendance. God requires observance, not for his own, but for your want; He hath not need to re­ceive, but you to pay; nor is he so exacting of his own dues, as carefull for your discharge.

[Page 23] Which that you may obtain, by making true pay­ment in manner answerable, give me leave to joyn my Advice. First, Make triall of matters more Easie, and those for a certain Time; that by habituall Discipline, you may prepare and harden your selves for Vows more difficult: This is to reckon the cost before you build, and to make provision before you warr. As it argues Diffidence to venture nothing on Grace and humble Endeavour; so to attempt the highest reach of Perfection at first leap, and to bind over your selves wholly before you have gotten experienced Master­dome in any part, this is a rash Undertaking. The way to keep a Vow, is to Vow that which we well hope to keep.

But, O the perjur'd condition of many an hasty Pro­phet, and outwardly demure Saint! who without any preparative consideration, having solemnly plighted his Faith, having done it with Mouth, Hand, and Knee, twice or thrice in Academicall Degrees, twice in Ordinations, and as oft in his Institutions as he can, doth presently go forth with resolution to break it; charges his wit to invent fallacy against his Duty, and to Preach against that Vow which enables him to Preach. Can there be any Atheism more hideously contemptuous! Hand and Seal given to man, will tie us to our Word, or to the Jayl; onely God can have no fair dealing, no sufficient redresse. In point of holy Promise, (God be mercifull to us) we have lost all conscience, the conscience that is, runs clean contrary to our promise, whereby if we stand bound, we think our selves bound to break it; the faster tied, the looser we play; and that which was Duty before it was vow'd, is by vowing esteem'd unlawfull. If God make [Page 24] a Promise to Us, though it be but Conditionall, we claim it as Absolute; no disobedience of ours can set Him free, we allow not his Majesty so much Mutabi­lity, as on our change to be constant to Justice: But when our selves have dedicated a Promise to him, whe­ther by our Governours, or also in our own persons, be it never so full and absolute, any or no condition shall suffice to cancell it; and we that deny our selves the li­berty of Vowing, will take an unmeasur'd liberty of Disannulling, or perchance feign a Necessity of Un­doing what indeed we would not do. And to cure this Evill, what remedy? ‘For since all the Land hath out off God's inviolable Tenure, formerly confirmed by the whole Land; since all are involved in one com­mon Sacriledge, What man with effectuall courage can do him right? or with what face controul a Vow-breaker?’ Injusta vincula rumpat Justitia, ('tis, I confesse, St. Austin's rule.) Bad Promises are well broken, for such are Threatnings rather than Promises, and Threatnings are recall'd without Injury; whereas to second bad words with like performance, is double wrong. The mis-applying of this Rule, when men are bent to transpose the name of Good and Evill, is ex­ceeding mischievous; for under this pretext, some have recanted or neglected their own duty, and some have nullified the piety of others. False Brethren that crept into the Church, by swearing Obedience, have basely betraid her to her enemies for a piece of bread, absurd­ly supposing, that any Rites, in themselves indifferent, may as easily be made Antichristian by censure of pri­vate Rebellion, as they were made necessary by sworn Covenant under publick Authority. ‘Some dis­esteeming the Churchwardens Oath, as a meer for­mall [Page 25] Engine to get Fees, esteem it their Office not to discharge their Office at all, lest they be counted Medlers and Busie-bodies; from whence ungodly Neglect growes into Custome, and Sin prescribes against Duty. Here Churches drop down unspied, there Souls hang desperately ruinous; and all for want of 6^d Reparation, or 12^d Presentation in due season.’ Other ungracious children blasting the works of Cha­rity with the name of Superstition, and colouring their rude Sacriledge with the name of Zeal, make it their gainfull Godlinesse to raze out the yet-unraz'd God­linesse of their Predecessors. The old Romans shall judge these Novell Christians; they, after ten years omission, paid the Vows of Camillus with their own Jewells; these, after long possession of Consecration, would wring from God all the Vows of their Fathers into their own hands, and again rake over the poor gleanings which the Robbers have left. But let not Sacriledge in the People hire the Priest to Disobedience and Treachery; let not a few Crums bribe you from barking against the Thief, and guarding the House of the Lord; to which Care you especially are bound, by my third and last Proposition, directed to Those that be round about him.

Promises made to God by them which be round about him, are in respect of the Parties most constrin­gent: And first, because they are made to God. If a pro­mise, past to our Neighbour, ought to be kept, though it be to our losse; much more to God, when it also tends to our good. Will not his goodnesse hold thee firm? let his Fear chain thee. That Name which begets Awe and Trust in Human Contracts, is much more Awfull in Religious Vows. There he is called onely [Page 26] for a Witnesse, here he is also a Party: thou swearest now both By Him, and To Him. Did men seriously consider to whom they stand engag'd, they would be more heedfull of their Observance. 'Tis the King to whom thou swearest Loyalty, though a Justice take thy Oath; 'tis God to whom thou makest thy Vow, though the Bishop receive it. His Receiver thou maist sometimes delude, Him thou canst not. Words and Thoughts are to him more legible, than Actions to us, for God is Light; whosoever seeks to rob Him doth lesse lie hid, than a Thief in a Candle.

Again, as the Majesty of your Lord God obliges you, to more awfull Reverence; so in respect of your selves, doth the neer dependance of your Office, to a greater fidelity. Perswasions and Arguments may be needfully urg'd to Lay-men; nothing to Ecclesiasti­call Officers but promise: Others are onely bound by order of their Praedecessors, you by Personall dedicati­on; they to naked Assent, you to Action; they by Obe­dience, you by voluntary and deliberate Oath. Say not before the Angel, (or thy Bishop) saith Ecclesiastes, that thy promise was out of Ignorance: Thou a seer, be­fore thy eyes were open? thou blind, and presume to be a guide? thou a Messenger of Truth, and yet per­jur'd? thou perjur'd, and yet so neerly tied to fidelity! Want of breeding, Ignorance, Blind zeal, Company, Profit, lesse Obligation may in some part excuse a Lay-man; 'tis impossible for an unconform'd Minister, to be tolerably dishonest. Nothing so much aggravates the Defection of Solomon, as his two Antecedent Visions and Dialogues with God: how frequent yours have been, you well know; how many publick Vowings, so [Page 27] many Dialogues with the Most High. Through such nearnesse of Relation, we behold Treachery as through a multiplying Glasse, far greater than otherwise it would appear; and we do not onely apprehend, but find it so indeed. To poyson a King is not murder, but Treason; but for a Wife or Servant to do it, is double Treason: And breach of Vow to God, is not Treason, but Sacriledge; in a Priest sacro-Sacrilegium, the most execrable kind of Sacriledge, doubled by the condition of the Person: Which being consider'd, nothing can be more injurious to God, more dangerous to Himself, more exemplary and pernicious to Others.

First, a Kissing Judas, a Thievish Treasurer, a Fami­liar Divel, what more injurious to God? for besides, the unkind requitall of much Infidelity, for much Love and Trust; the treacherous defailance brings with it a scandalous Repute on God's service, who will not be thought a good Master, so long as his neerest Servants Revolt from their Station. As in Heaven, there is most Joy for a Converted sinner, who comes from far; so there is most grief for a perverted Servant, who goes off so neer.

But secondly, The Evill falls the heavier on himself; the more Immediate he was before, the lesse Mediation to re-unite him: If the Man and Wife be two, who shall intercede? perchance some friend, as deer as a Wife, else none. But if God and the Priest be two, who shall there Officiate an Atonement? The fall of an Angell, makes him Divel; no space for him betwixt Heaven and Hell. The sin of a common Priest, cost as much Sacrifice as the sin of the whole people; but the sin of Eli, the High Priest was not to be purg'd away by any Sacrifice whatsoever. The nearer to God you are [Page 28] by Office, so much the farther off by neglect. What can wash Water, or season Salt, or sanctifie the Priest! if these have lost their Purity, Savour, and Holinesse, what can do on them their Office? We may write up the forlorn Sentence of the Plague, Domine miserere, Lord have Mercy upon them! no Physition but the God offended.

Lastly, because the Priest is an Angell, he seldome falls without a Train; the height of his Dependance, enlarges the contagious Power of deriving his disorder: Well might his sin be rated aequivalent to that of the whole people, for the defection which to day is His, to morrow will be Theirs: ‘If he renounce the Vowes of a Priest, why not they the Vowes of Christians? Prone they are of themselves, to that form of Reli­gion, which is most easie and lesse chargeable: if he by neglect of Duty and Ceremony, by Incourage­ment of unyoak't Liberty, shall push forward this In­clination, great must the fall of the Church be. For Church-Wardens, the next Pillars, being men cho­sen out of the People, they also will alternately slack­en their Office, and prove as carelesse of the Mate­riall Temple, as the Priest of the Spirituall. O what shall become of the Congregation, when their Guides come in or go out, the worst of men? what shall become of the Church, when Officers are chosen to look to its decay?’ An Officer more neglectfull of Order, than the Common Laity, is much like his Chan­cell; that Thetcht while the Body of the Church is Lea­ded: or like his Table; that foul and moth-eaten, while the Pewes are fair and garnish't: or like his Surplesse; that coorse and ragged, while the Womens Aprons are fine and sound: Wherefore, He and his Church, just [Page 29] as they proceed, so they will end, both in a like ruine. Necessity will at length cause us to be all Brownists, left without Churches, and the stream of deprav'd Custom, carry us into Libertinism, from thence into Fanaticall madnesse, Misery, and Death: at length, God himself will add ruine, and call for Zim and Ohim to be his Priests: for so he hath done already to many dead Carcass'd, and wasted Churches. Those places which our Fathers vow'd to Gods perpetuall Service, are im­propriated by a degenerate Posterity, to their own abu­ses: the sacred wills of devout Testators, confirm'd by Generall Parliament, awfully fenc'd with solemn Exe­crations of the Priest, strongly tied by God's expresse Inhibition, Lev. 27. 28. Whatsoever is consecrated to me, shall not be taken away, are now quite frustrated: the Holy Sanctuaries are reform'd, from Dens of Idlenesse, to Dens of Rapine; from Babels of pride, to Sties of Luxury: where once God's Altar stood, there is the Glutton's Table, perchance the Bed of the Adulterer? the Sculls of Holy Fathers are dug up, to make spaci­ons Cellarage for Hogs-heads and Drunkards; the ve­ry Chalices which held the Blood of Christ, are re­form'd into Bowls; and 'tis hop'd, that by demolishing the Walls, all hand-writing like that against Belshazzar, is sufficiently prevented. But whence all this, the sound whereof makes both the ears of them that hear to Tin­gle? even from the defection of Priests, carelesse of their Vowes, short of their pretended Holinesse. No great evil hath ever befaln the Church, but by this way: by Persecution it ever prosper'd, and only decay'd by the Treachery of her Officers. Israel fell to Idolatry, but who made the Calf? Aaron. The Ark was taken and prophan'd, but through whose fault? the Sons of Ely. [Page 30] Israel forsook the Divine Worship at Jerusalem, and built them high Places, but who serv'd thereon? Jere­boams Priests: How fell the Temple at Jerusalem so of­ten, why so many of ours at once, and why are the rest yet-standing in so much danger? through the Default, the Corruption, the Tergiversation, and perjury of Priests, and Officers.

And in this particular Place I cannot imagine, that simple Women (zealously, though blindly, affected) would so quickly re-iterate their Rebellious Conventi­cles, contrary to Oath and Subscription, if some trai­terous Guide did not secretly underbear and encourage them with pestilent Instructions. But know this, you of the Laity, that whensoever ye hearken to such de­pravers of Form and Discipline, critically bent for In­novation, sacred pretenders of a most tender Con­science, and yet unsensible of solemn Oaths; you chuse for your Leaders perjur'd Hirelings, wicked Vow-breakers; and what can you expect of the Building but Ruine, when the first stone of the Foundation is Per­jury? In all this I speak the Truth, I lie not: So help me God, through Jesus Christ our Lord; To Whom, &c. AMEN.

Delivered at Lin, at a Visitation, June the 24. 1633.