to the Lord; but their engagements then made implied
in general that they would vow to the Lord thereafter according to the
showings of his providence. At other times the specialities of
providence called for the explicit vows, which could not have been made
when their circumstances were not anticipated. The vows of the people,
on occasions of public solemn Covenanting, and also in secret, implied
obligations to perform the duties of the various relations into which
they might enter; but they did not embody an explicit engagement to
perform the special duties of many of these. These public vows included,
for example, that such of the people as should be called to the priest's
office, should enter into the covenant of the priesthood, and keep it,
and that such of them as had in providence a call to become a Nazarite,
should take the requisite vow at the proper season, and thereafter
perform it. But on the former occasions referred to, it was not
incumbent to swear the oaths that were probably requisite on an entrance
to the priest's office; nor was it required, nor even possible, thus to
take the vow of the Nazarite. The priesthood were devoted to the Lord,
and when the time appointed came, such of them as were qualified for
their office entered upon it. The Nazarites, also, were devoted to the
Lord, but according to a different arrangement. The priest had no
alternative but to enter upon his office. The individual who was more
qualified for becoming a Nazarite than to act in any other sphere, was
no less called to enter upon his functions, than the sons of Aaron were
to enter on theirs. The call addressed to the former was so explicit, as
to be easily apprehensible by all; that tendered to the latter, was not
less solemn nor emphatic, nor obligatory, though presented through a
providence which was not so very capable of being interpreted as that
which gave transmission to the claims laid upon the other. It is only
when the making of the vow would be at variance with the requirements of
duty, that forbearing to vow would be no sin. All are called to vow to
abstain from all sin, and to perform all duty; but as providence makes
varied provision for men in different circumstances, so in regard both
to the absolute amount of service to God, and to the nature and the time
of it, there ought necessarily to be a variety in the making of the vow.

The second passage is, "Better is it that thou shouldest not vow, than
that thou sh