_Answ._ True, but those actions are commanded duties, and not things indifferent as so circumstantiated. It is very few actions in the world that are made simply duties or sins, in their simple nature without their circumstances and accidents: the commonest matter of all God's laws, is actions or dispositions which are good or evil in their circumstances and accidents. Therefore I conclude, things wholly indifferent are not to be vowed. _Direct._ V. It is not every duty that is the matter of a lawful vow. Else you might have as many vows as duties: every good thought, and word, and deed might have a vow. And then every sin which you commit would be accompanied and aggravated with the guilt of perjury. And no wise man would run his soul into such a snare. _Object._ But do we not in baptism vow obedience to God? And doth not obedience contain every particular duty? _Answ._ We vow sincere obedience, but not perfect obedience. We do not vow that we will never sin, nor neglect a duty (nor ought we to do so). So that as sincere obedience respecteth every known duty as that which we shall practise in the bent of our lives, but not in perfect constancy or degree, so far our vow in baptism hath respect to all known duties, but no further. _Direct._ VI. To make a vow lawful, besides the goodness of the thing which we vow, there must be a rational, discernible probability, that the act of vowing it will do more good than hurt; and this to a wise, foreseeing judgment. For this vowing is not an ordinary worship to be offered to God (except the baptismal vow, renewed in the Lord's supper and at other seasons); but it is left as an extraordinary means, for certain ends, which cannot by ordinary means be attained: and therefore we must discern the season, by discerning the necessity or usefulness of it. Swearing is a part of the service of God, but not of his daily worship, nor frequently and rashly to be used, by any that would not be held guilty of taking the name of God in vain: and so it is in the case of vowing. Therefore he that will make a lawful vow, must see beforehand, what is the probable benefit of it, and what is the probable hurt or danger: and without this foresight it must be rash, and cannot be lawful. And therefore no one can make a lawful vow, but wise, foreseeing persons, and those that advise with such, and are guided by them, if they be not such themselves; unless in a case where God hath prescribed by his own determining commands (as in the covenant of christianity). Therefore to one man the same vow may be a sin, that to another may be a duty; because one may have more reason for it, or necessity of it, and less danger by it, than another. One man may foresee that vowing (in case where there is no necessity) may insnare him either in perplexing doubts, or terrors, which will make all his life after more irregular or uncomfortable. Another man may discern that he is liable to no such danger.[51]