us in the Duties we owe unto him inasmuch as they proceed from weighty causes for light matters are not the matter of a Vow and the Bond thereof is so strait a Bond that Conscience trembles to transgress the bounds to which by a Solemn Vow we have confined our selves It 's good Discipline that keeps all in order and Vows discreetly made are a Christians voluntary Discipline and the hedg of Holiness * whereby he restrains himself from extravagancies as on the other side he lays by them a willing constraint on himself to do those important Duties which nature otherwise is untoward unto and treacherous in Now if a Vow be an assistance truly and justly so it is as it were demanded in the Duty it assisteth which supposeth and imposeth the getting of all helps for the better performance of it Yea This Vowing hath so near and so helpful a conjunction and consociation with Prayer that they pass in Hebrew Greek and Latine under the same Name the Reason whereof is because when we desire any thing more ardently we are still ready to add a promise to the prayer that in that way we may look to have it the more hopefully Hence it is that David saith Thou O God hast heard my Vows Psal 61. 5. that is Prayers made with Vows and which were afterward paid with thanksgiving Psal 116. 12 17 18. By these things the lawfulness of a Vow appears and that there is therein an agreeableness with the will of God revealed in his Word Now If the Question further be Whether there be any command for this Vowing To this I Answer that though there be everywhere commands for the performing of lawful Vows when they were made yet I find not any-where no not in the Old Testament where Vows are most mentioned any very clear Command for the making of them but still they are spoken of as voluntary things only there is one place where the expression looketh likest to a Command to wit Psal 76. 11. Vow and pay To which two Things may be said 1. That it is not a Command or Imposition but a Supposition Vow and pay that is If thou Vow be sure to pay As when it is said Be ye angry and sin not Ephes 4. 26. It is not a Command to be angry but to see to it if there be anger that it be not sinful anger and though the repetition in the latter part of the Verse Let all that be round about him bring Presents to him seem to be indeed a Precept yet that also may be thus understood If thou dost Vow the presenting of any thing to him then do not dally with him but be sure to bring it to him as Jacob said I will surely give the Tenth Gen. 28. 22. whereof the Reason followeth for he ought to be feared and therefore must not be mocked which is agreeable to that in Eccles 5. 7. Be not vain in thy Vows so as not to provide for the performance of them but fear thou God 2. That which may be said to that Scripture Mr. Perkins lays down thus If David speaks of Moral Duties then the Command concerns every Man because the thing commanded is a part of Gods Worship but if it be meant of Ceremonial Duties it binds the Jews only howhowbeit not all but only such as had just cause to Vow for otherwise they had liberty to abstain from Vowing Deut. 23. 22. Unto which Answer of his this also may be annexed That if it be taken for a Precept to such Persons as have just cause to Vow for Moral Ends then though the matter of the Vow be different in the Old and New Testament yet in regard of the End it is resolved into a Moral Vow and so may be extended unto the Times of the Old and New Testament but then it must be considered that being so taken it is not a Precept in the generality binding all Men but only such and such Men as have just cause to Vow for the help of their infirmity in the doing of that which God requireth So that the substance which can be gathered from that Scripture in reference to Gospel-times is that it binds Men to bind themselves in a generality to do the will of God according to their Baptismal Vow and further that it binds them to Vow that in indifferent things which they find necessary for themselves for their better fulfilling of the will of God as namely for the thankful acknowledgment of the goodness of God in great and glorious deliverances such as that Psalm speaketh of ver 10. And if the Words be taken thus that is for Vowing obedience and Vowing assistance the obedience that God requireth and that assistance which as to us the obedience requires according to the Rules of the Old Testament to the Jews and the order and way of the New Testament to us I see not but they are and continue still a Command for Vowing I say a Command extended to all in regard of the Moral Obedience and to all again in regard of the necessary assistance for that Obedience I mean in the generality but not this or that assistance in the particular which though this or that Man may be bound to in regard of himself because he cannot be so obedient unless he take up and bind upon himself such an help yet other Men are free that need it not or that can better help themselves otherwise In short if I could be brief in a Question expos'd to so many interposings A Vow or Votive Promise is two-fold General and Personal 1. General in and in the renewing of our Baptismal Covenant as the Jews were bound in and did often renew their Circumcision-Covenant which was the same for the substance of it with ours in Baptism the Covenant of Grace being ever the same I say they did often renew their Circumcision-Covenant Namely under Moses Joshua Jehoash Asa Hezekiah Josiah yea and in their Sacrifices generally though sometimes it might be done more expresly and eminently they that were Saints Gods favourites and that weighed well what they did made a Covenant with him and put to their Seal as it were that they would be his faithful Allies Hereunto there is subordinate yea in this is included another general Bond to wit to use as hath been often said before all needful helps for the performing of that Obedience and Duty to which there is a prae-ingagement in the Covenant of Baptism and a re-ingagement in the renewings thereof That we are and are to be thus bound may appear from the Exposition of the Ten Commandments and that extent that is ascribed to every Precept to wit that where any sin is forbidden there the cause and occasion of that sin is forbidden also as in the forbidding of Adultery Riot and Luxury is therewithal forbidden and on the contrary where a Duty is commanded whatsoever is necessary for
much commanded but it had no Spirit in it to help them to keep it and so it kild them for not keeping it 2 Cor. 3. 6. Rom. 7. 6. The Lord therefore in this new Covenant takes a new course here 's the Ministry of the Spirit whereby 1. He makes the Tables himself as he did the first Tables Deut. 5. 22. only whereas they were Tables of stone now he makes fleshy Tables Ezek. 36. 26. and having made them fit to receive his impressions 2. He doth in two Tables to wit the mind and the heart and bowels write not a new Law but the same Law by his blessed Spirit 2 Cor. 3. 3. whereby the heart of a regenerate man is formed and conformed in all Obedience to the holy Law of God So that he is not only commanded and kept in order by the Law in his Book without but by a suitable Law within in his mind and heart Rom. 7. 23. 8. 2. The Law saith this is thy duty true saith the regenerate Person for I find it written in my heart and my duty is my delight I delight in the law of God after the inward man Rom. 7. 22. Psal 40. 8. Psal 37. 30 31. 2. Besides this inward and spiritual renovation there is added we may say as that from which renovation and regeneration comes for Christ gives life by giving light Ephes 5. 14. and which also comes from regeneration and renovation Rom. 12. 2 I say there is added special illumination the Spirit in that way perfecting the work of Sanctification v. 34. They shall no more teach every man his neighbour c. that is They shall be all taught of God John 6. 45. and by reason of the Spirit the inward Teachers Joh. 2. 27. there shall be no such need as there was wont to be of outward Teaching Ordinary People shall be like Prophets Joel 2. 28. and Prophets did not use to go to their Neighbours to seek knowledg yet the meaning of this is not that in the time of the Gospel there should be no seeking or getting knowledg of others For 1. The prophecy of Gospel-times shews they should call upon one another to go to be taught Isa 2. 3. 2. We find in the history of the Gospel that Aquila and Priscilla took Apollo an eminent Preacher to give him instruction and that not without need for he knew only the Baptism of John Act. 18. 25 26. 3. The Apostle requires the rich and right in-dwelling of the Word of God in the Colossians that they might teach and admonish one another Coloss 3. 16. 4. And especially God that doth nothing without need appointed the Apostles to go and Teach all Nations Matth. 28. 19 20. and still they taught Act. 20. 20. yea we find that they that were taught had need to be taught again Heb. 5. 12. yea to be put in remembrance of what they know 2 Pet. 1. 12. And to strike all dead God hath appointed the calling of the Ministry for constant Teaching to the end of the World Mat. 28. 20. Ephes 4. 11 12 13. so that the meaning 1 John 2. 27. is not absolutely No need but no such need As a Child asks his Father and fellows about every thing being come to discretion he doth not so But for all that every wise-man asks advice The Jews were children We grown who yet need to ask but not as they This will be more fully resolved by observing that the Scripture useth to express that Negatively which is to be understood only Comparatively As I will have mercy and not sacrifice when yet sacrifice was expresly required but not principally Jer. 7. 22 23. so Joh. 9. 41. 15. 22. Thus we say that a child of a quick and pregnant wit needs not be still followed with teaching by his Master and his fellows No he 'l learn of himself that is compare him with other dull Children and so it 's true he needs not be taught that is as they And so it is with them that have the discerning and enlightning Spirit of God within them they need not be taught the grounds of Religion their A B C nor any saving Points thereof with such ado as others need that want that Spirit they all know even the least of them the little Children 1 Joh. 2. 13. They know the Father and those matters of Religion that will not be beaten into the heads of others that have far better natural parts than they as manifest experience shews and Scripture also Mat. 11. 25. Q. But had the Church of the Jews and the Servants of God in the Old Testament none of these things How is it the same Covenant in substance if they had not these Substantials A. In two things 1. They had them in the substance As 1. Justification and pardon of sin Numb 23. 21. 1 King 15. 5. Psal 32. 1 2 5. 51. 14. Isa 38. 17. 2. Sanctification Deut. 30. 6. the law of Grace was in their hearts Psal 37. 30 31. 143. 10. Act. 13. 22. And though it be said v. 32. Which my Covenant they brake yet there is no cause of understanding it of all universally though of many 1 Cor. 10. 5. for the Apostle doth over and over again limit it and shew that some had more grace 1 Cor. 10 7. 8 9. And it is expresly said when that provocation is spoken Howbeit not all that came out of Egypt Heb. 3. 16. Q. What then is the difference A. 1. In the Old Testament Justification was not so plain it was obscurely shadowed in Sacrifices but the chief Sacrifice was not come Heb. 10. 1. 9. And it appears that those Sacrifices they had did not cleanse the Conscience that is get off the guilt of sin cause a clearness in it 2 Cor. 7. 11. and a freedom from all accusations because the same Sacrifices were repeated every year not only for the sin of the year going before but of former years also Levit. 16. 21. So that there was therein a remembrance made of sin every year and the guilt thereof was set before them in the Sacrifice but now Christ having offered his Sacrifice the promise here is their sin will I remember no more it 's quite done away by the offering of Christs Body once for all Heb. 9. 14. Heb. 10. 10. Not that their sins were not pardoned in the Old Testament or that David was not and all other faithful men with him made white as snow Psal 51. 7. but that was not by vertue of those Sacrifices their sin remained still for any thing they could do but by vertue of Christ's Sacrifice Heb. 10. 5 6 c. And withal they saw not their forgiveness so clearly but that there was need every year to take a new view of it in their Typical Sacrifices presenting that Atonement of Jesus Christ Levit. 16. 11. And as Justification was not so plain so 2. Sanctification was not so plentiful the Spirit that is poured now
one hand that is in Vowing so there lies also a Tentation on the other side that is in leaving a Mans self loose To shun Covenants and Engagements is a secret contributer to Security for then the idle heart is apt to say If I go on as before though I be defective in Duty as all are yet I do not add to it breach of Covenant for I make none as profane people use to say Though I be loose and run out at times yet I am no Hypocrite for I make no such Profession as they do But such may know that it is the mark of a dishonest Man to be loth to renew his Bond because thereby he knows he shall be tied more than before and if he break be more blamed Creditors like those Men betrer that are ready to renew their Bonds though they fail after because it shews a good nature an honest mind and a willingness to pay if they were able Nor is it in vain to Vow though we fail for even because of that failing a gracious person is so ashamed and confounded that he doth at last set himself to do what he hath Vowed to do with a greater confirmation of mind and so makes good his Vow at last the rather because he hath not made it good before as he that hath often promised to pay a Debt and failed even for very shame pays at last Obj. 6. If it be required of God to make a Vow about things indifferent then it is a sin not to make it But who will say it is a sin not to Vow to obstain from such Meat or Drink or not to Vow after the receiving of a special mercy to give in way of thankfulness such or such a portion to the Poor or good uses Answ It 's true that things indifferent as indifferent are not the proper matter of a Vow but only as they are a needful and an apt assistance for the doing of that which is not indifferent but required of God as a Christians Duty Such Vows are not made by the necessity of any Precept in regard of the things themselves but upon a supposed necessity of them as a means to such or such a person for the accomplishing of that Moral End for which they are intended and entred into We cannot say it is necessary to Vow an abstaining from the use of Wine or the giving of such a sum of Money to good uses or that it is a sin if the one or the other be not done but we may and must say that Temperance is necessary and real Thankfulness is necessary and therefore supposing a man to be convinced within himself that he cannot attain the temperance or shall fail in the thankfulness without tying himself to such means and helps I cannot see and yet I speak with submission in a thing wherein others are so shie but that in such a case it will prove a sin to such a man to forbear such a means to him necessary for the accomplishing of such Ends for Is it not a sin in a Man not to respect as he ought God's Ends and consequently not to use all those good means that God hath put into his hands to serve God better and give God what he requires of him especially if he and others have found by experience the benefit of such a course The ground of this Vowing is the mutability and inconstancy of the will of Man in better and harder things which therefore needs a peculiar and strait Bond to keep it firm It 's usual with us in our straits to be strait with our selves and to entertain divers holy and self-denying purposes but being set free from trouble we grow remiss secure like Lot's Wife look back to what we like Now for the preventing of this security a Vow is of great use yea in those things wherein we are bound before by the command of God because thereby which way soever we go we carry about with us a commonefaction and spiritual munition in our consciences to arm us against the evil and violent inclinations of the flesh the instigations of Satan and those affected pretences that are apt to arise in our corrupt hearts to make a looser way look well enough Mr. Dod well observes that the true reason why Satan is so violent in tempting and we so weak in resisting is because we hang off halt between two opinions and have faint resolutions of forsaking sin and therefore saith he if no better means will serve the turn we must bind our selves by a solemn Vow and Covenant to labour and strive against our principal and most dangerous corruptions Much hath been spoken of the lawfulness and expediency of a Vow how it is continued and how far it may be urged in the new Testament whereunto since this Subject is already so far prosecuted some other things may be more distinctly and succinctly annexed that the whole Argument may be better comprehended The First Enquiry Quest What is a Vow and how distinguished Answ A Vow is a voluntary and serious Promise made unto God with a solemn engaging and binding our selves to him to do what we have promised in his presence There are many other Descriptions but they are rather of a right and regulated Vow than of a Vow yet Jepthah's Vow is called a Vow Now for this Description It 's true that a Vow lies essentially and fundamentally in the purpose of the heart represented before God but yet a single purpose without a promise is distinguished from a Vow because every Vow hath a Bond in it There may be a purpose of heart presented before God and that with a mind to perform it but if there be not a will and intention to oblige our selves unto God for the performance thereof it doth not bind as a Vow doth This Vow and Promise is to be made not to Saints or Angels but to God whose interest is concerned in it who alone knows the heart where the Vow is bottomed and to whom it properly belongeth to punish all those whoever they be that deal falsly in their Vow and Covenant See Deut. 23. 21. And what an engaging of our selves there should be to perform when and what we have once Vowed we may see in David Psal 119. 106. and in Hannah 1 Sam. 1. 28. This Vow may be made either in express words or in the mind only if it be supposed to be done with a mind to bind For as to God who is the Searcher of all hearts it 's all one * whether the tongue speak or the heart only as we may collect from Hannah's speaking in her heart wherein when she Vowed the work was at least most and principally and for the substance done 1 Sam. 1. 11 13. Now A Vow as to the distinction thereof is 1. Common and Universal of all the People of God made first in the Sacrament of initiation which is now the Sacrament of Baptism for
David 1 Sam. 17. 26. 29. and Paul Act. 17. 16. By this it may appear that the cause and case here stands upon different terms than are ordinarily presented in in the course of Providence And therefore few in all Ages are so remarkably called out to Confession as Daniel was Yet is Confession and standing for God as to the substance of it and when there is just cause for it a common and a standing duty Math. 10. 32 33. But it belongeth not to the negative Precepts like that Thou shall not kill nor commit Adultery nor steal c. unto the observation whereof all are at all times bound but it is to be referred to the Affirmative Precepts such as those are to pray Visit the sick give alms which bind at all times but not to all times The meaning then is not that a man must never forbear to give in his testimony or that a man is always bound to divulge what he thinks of Religion though a Den or Death will evidently follow upon it but the time and season when God calls for it Rev. 2. 13. is to be observed Then therefore Elisha appeared for God 2 King 5. 28. and Gehazi not observing the time did the contrary v. 26. Only It belongs to the negative Preepts thus far that there must never be a perfidious dissimulation though we be not always tied to an open Confession nor always to the utmost Confession If a man flie in time of persecution though this be not so high an appearing for God and Religion as resisting to blood is yet it hath in it a real Confession in Opposition to the enemies of Religion because he leaves his Country Friends State and so suffers many ways rather than that the cause of God should suffer by his abiding under tentation and being drawn to any thing that should be a prejudice to it The question then will be double Qu. First In what case a publick and open Confession may be forborn A. 1. When it is not required of us by those that have Authority though perhaps we be pressed to it out of a malicious petulancy Prov. 26. 4. Mat. 27. 39 40 c. 2. Nor any just cause for it but it will rather do hurt than good Thus Mordecai will not have Esther to shew her kinred or her people Esth 2. 10. for thereby the Nation of the Jews being so hated of the Heathen Esth 9. 1. She and the Church of God might have fared the worse but the same Mordecai at another time told them he was a Jew Esth 3. 4. because then the cause of God was to be tried and all the world was to be given to understand that there was no need to fear to own the name of a Jew See Esth 6. 13. when the Glory of the God of the Jews lay at Stake For this reason Christ oft commanded Silence to others because it would obscure his doctrine which he would have esteemed most by a less profitatable seasonable and less solid applauding of his Miracles And partly because they did thereby so press upon him for bodily cures that it was an hindrance to his preaching Mark 1. 45. See Mat. 8. 4. and 9. 30. And for this cause also Christ was silent himself to admiration Matt. 27. 12 14. John 19. 9 10. Some things being so frivolous that they were not worthy an answer but especially because he would not hinder his suffering by his pleading and that real confession which was to be made by his death for the Glory of God in the Salvation of mankind And in other cases Confession may be needless 1. As When it is done already and it is sufficiently known what our mind is John 9. 27. and 18 19 20. 2. When it will as in Christs case it did Mark 1. 44 45. hinder the spreading of the doctrine of Religion stir up Envy and raise a greater Persecution and Opposition Act. 17. 10. 3. When he that offereth Confession is no way able to maintain the cause of Religion and so like to make it more contemptible unto which some refer that Mat. 9. 30. or will shrink in the wetting Act. 15. 38. wanting Faith and Fortitude to bear the weight of the Cross John 18. 8 9. Hence they were advised to flee rather than stay and dissemble in the Marian Persecution that found themselves too weak for the fire 4. When things are carried in a way of tumult so that there is an eminent danger to the person confessing especially if an eminent person without hope of helping the truth confessed as Act. 19. 30. Q. Secondly In what cases is confession required A. 1. When called to it by authority Mat. 10. 18. Joh. 1. 19 20. especially more solemnly put upon it and pressed to it Matt. 16. 63 64. John 18. 37. 2. When it is seriously demanded by others and may make for their edification by information and confirmation of the truth 1 Pet. 3. 15. 3. When the cause of Religion the Glory of God the Salvation and Spiritual good of others calls us to it As more particularly 1. When Christ is to be acknowledged and there are no others to do it Job 32. 11 12. Luke 19. 40. 2. As in this case of Daniel when otherwise wicked men will be imboldened to blaspheme and cry down the cause and truth of God because none dare appear for it See Act 1. 8. with Act. 4. 10. 18 19 29 33. 3. When the weak will be offended and tempted by our silence and pusillanimity to apostacy or to that dissimulation Hypocrisy and timidity that is next to apostacy Gal. 2. 14. The Conclusion may be the resolution and answering of some Questions and Objections 1. Q. We read of no such appearing of Daniel in the third Chapter where there was such another decree as this why so much now and nothing then A. We must not think that he yielded then that is and was so faithful and couragious now and heretofore Chap. 1. 8. but though he forbore toworship the Image yet the accusing of him was forborn there so as it is not here and that it 's very like because he was in so high favour with the King of whom he had merited so much before Chap. 2. 46. that he was above their reach and they might rather fear displeasure by opposing him than hope to make the King displeased with him It was enough that Daniels companions that were then singled out and accused stood to it to the utmost but here Daniel himself is brought upon the stage 2. Q. But how comes it to pass that here there is no news of any standing up besides Daniel no not of Shadrach Meschech and Abednego that were men so eminent A. 1. Perhaps those three that were not in the Kings Gate as Daniel was but set over the affairs of the province of Babylon Chap. 2. 49. might not be now at â—and and in sight of the Authors of this dâ—sign and the great Actors in it
the performance of that Duty is therein comprehended as when the first and second Commandment require the worshipping of the true God according to his Word it requires the forbearing of that Communion with Idolaters that will hinder it and to join our selves with those with whom we shall have opportunity and assistance for it 2 Chron. 11. 13 16. This may serve to shew that every Man is tied to that without which he shall not be able to do the will of God as he may if he take that help as Joseph may be said to be bound to forbear as he did Gen. 39. 10. the company of his tempting Mistress not that it was a sin in it self to be with her but if he had not avoided that he would have been in more danger of lying by her There is besides this General 2. A Personal solemn Promise or Vow that may be made of using such or such an help being a bodily exercise or something in it self indifferent needful for such or such a person which yet another may not need And this it concerns those only to betake themselves unto who are upon good and serious considerations convinced of the need of it for their proper help and that there will be a want in their Obedience to God if they bind not themselves to it yet herein they are so to limit themselves in regard of the thing and the time as their necessity with respect to the Moral Obedience they owe to God requireth avoiding the censuring of any others that take a greater liberty in whom things are not so circumstantiated as in themselves Unto all that hath been spoken in this Question which by reaching out for further information and satisfaction hath been so tedious I shall for conclusion of the Question whether Vows be required add this distinction viz. That in a Vow there are two Things 1. An implicit but a sincere purpose of heart to do what is required of God and what we need as an help thereunto Psal 119. 57. 2. An explicit formal Vow in the presence of God that we will certainly do it Gen. 28. 20 22. The former of these is so necessary that to desire any grace of God without a purpose to use the means which God putteth into our hands for the obtaining of it or to seek any good from God especially any special mercy without a sincere intention to serve and glorifie him if we obtain it from him is no less than in a sort to mock God As for the latter more express and solemn Vowing though so serious a thing be to be done with all good advice and in matters of greater moment yet that it is lawful and sometimes expedient and that we cannot do better than put such a Bridle upon our selves to restrain us from those un-approved things unto which our natures are fiercely carried this I say is ackowledged Now why it should not be required of us also when in true judgment conscience and experience we find the need of it and that our weakness exacteth it of us I for my part do not see yet because I would be far from imposing any thing that God imposeth not I leave it to those conscientious Christians to consider of that are under the convictions of the need they have of it and the help they have by it That which remaineth is to answer divers Objections Obj. 1. The Old Testament gives a ful liberty not to Vow Deut 23. 22. And there is no mention of a Vow in the New Testament save only of Paul 's Acts 18. 18. 21. 23 24 26. which appertaineth to the Old-Testament-Service and which he did undergo and yield to not as required of God but as willing to condescend to the Jews in a thing wherein at that time there was an indifferency for the winning of them the better to the Gospel by shewing his respect to the Law of which they were so zealous What then is there in Scripture binding to Vowing Answ 1. For the Old Testament it was shewed before how often they entred into Covenant with God which was for substance but a pursuance of their Circumcision-Covenant wherein they were all bound As for Psal 76. 11. it hath been spoken to already Now to that in Deut. 23. 22. If thou shalt forbear to Vow it shall be no sin to thee this Answer is given It shall be no sin that is not so great a sin to forbear Vowing as to break a Vow as it is expounded Eccles 5. 5. And so it is like that John 15. 22. otherwise Negligence and Unthankfulness is sure sinful Luke 17. 17 18. 2. As to the New Testament It 's true There is no express Precept for Vowing but the Question is not of the Name but of the thing And so it is answered* that for Moral Vows they are contained in the Moral Law as helps for the better performing of all the Duties thereof which Law continuing in the New Testament the necessary assistances to our obeying thereof are therein included The principal part of Jacobs Vow which he saw he needed and which God accepted and answered was plainly Moral viz. then shall the Lord be my God and why we should not say so and Vow so upon a special mercy received or to be received Who can tell As to Ministerial Vows of this or that outward thing they are of an inferiour nature and have been spoken to before as things wherein there is a greater liberty and yet from which as the case may stand we are not altogether set free Obj. 2. But why should any Vow be made for the keeping of Gods Moral Commandments when it is impossible for us to observe them Answ 1. We see David vowing that Psal 119. 106. 2. Calvin Answered very remarkably that such Vows are made under and with respect unto the Covenant of grace wherein is contained the aid of the Spirit of God for the keeping of all the Commandments of God acceptably and also remission of sins when we cannot keep them perfectly This may serve to answer what can be objected against our Baptismal Covenant wherein all are required of God to ingage which is to keep Gods holy will and Commandments all our days As also against the subsequent renewings of the said Covenant Obj. 3. But if all be vowed in Baptism then the thing is done What need any more The repeating thereof may be counted superfluous Answ Not so for though by that first Covenant and by Gods Commands of Obedience in it we be sufficiently and eminently bound to our Duty yet in regard of our selves we are not so assistingly obliged as we may be by our own additional ingagements I do not mean that we can add unto or augment the Divine Bond but only that it is by our Vow more acknowledged of us and by every new engagement more fastened upon us and we gird closer to our selves the Lords Bond which without that hangs