A Golden Chain, Section 8
The eight point: Of Vowes.
Our Consent.
Touching Vowes this must be knowne, that we doe not condemne them altogether, but onelyonly labour to restore the puritie of doctrine touching this point, which by the Church of Rome from time to time hath beene corrupted and defaced. Wee holde therefore that a vowe is a promise made to God touching some duties to be performed vntounto him: and it is twofold, generall, or speciall. The generall vowe is that which concerns all beleeuers: and it is made in the couenant both of the lawe, and of the Gospell. I will here onelyonly speake of the vowe which is made in the couenant of the Gospel, in which there be two actions: one of God, the other of man. God in merciemercy on his part promiseth to men the remission of sinnes and life euerlasting: and man againe for his part promiseth to beleeue in Christ, and to obey God in all his commandements. Al men euer made this vowe vntounto God, as the Iewes in circumcision: which also they renued so often as they receiued the Passeouer: & in the newe testament all that are baptized doe the like. And in Baptisme this vowe is called the stipulation of a good conscience, whereby we purpose to renounce our selues, to beleeue in Christ, and to bring forth the fruites of true repentance: and it ought to be renued so oft as we are partakers of the supper of the Lord. This vowe is necessarie and must bee kept as a part of the true worship of God; because it is a promise, wherein we vowe to performe all duties commanded of God either in the law or in the Gospell. It may be demanded, considering we are bound to obedience, how we binde our selues in baptisme thereto. Ans. Though we be alreadie bound partly by nature and partly by the written worde, yet may wee renue the same bond in a vowe, and hee that is bound may further bind himselfe, so it be for this ende, to helpe his dulnesse for want of zeale, and to make himselfe more forward in duties of louelove to men and the worshippe of God: to this ende Dauid sware to keepe the lawe of God. Psal. 119.116. though he were bound vntounto it by nature and by the written lawe it selfe.
The speciall vowe is that, which doeth not reach to the person of all beleeuers, but onelyonly concerns some speciall men vponupon some special occasions. And this kind of vowe is two-fold. The first, is the vowe of a ceremoniall dutie in the way of seruice to God: and it was in practise in the Church of the Iewes vnderunder the old testament: examples hereof are two especially, the first was the vowe of the Nazarites, whereto no kinde of men were bound by Gods commandement, but they bound themselues: God onelyonly prescribing the manner and order of keeping the same with rites pertaining thereto, as abstinence frō wine, the not cutting of their haire, and such like. The second example is of the Iewes, when of their own accords, they vowed to giuegive god house or land, sheepe or oxen, or any like things, for the maintenance of the legall worship: and of this also God prescribeth certaine rules, Leuit 27. Nowe these vowes were part of the Iewish pedagogue or ceremonial lawe, wherein God trained vp the Iewes in the old testament: and beeing obserued of them, they were parts of Gods worship: but nowe vnderunder the Gospell they are not: beeing all abolished with the ceremoniall lawe, to which Christ put an ende at his death vponupon the crosse. It is true Paul made a vowe, and since kept the same, in the time of the newe testament, Act. 18. yet not as a part of Gods worship: but as a thing indifferent for the time, wherein he onelyonly condescended to the weaknesse of the Iewes, that by this meanes he might bring them the better vntounto Christ. And whereas Christ is called a Nazarite, Matth. 2.23. wee may not thinke he was of that very order, because he did not abstaine from wine: but he was so tearmed because he was the veritie & accomplishment of this order. For by it was signified that Gods Church was a peculiar people seuered or chosen out of the world, and that Christ in respect of holinesse was also seperated from all sinners. And the words in S. Mathew, he shall be called a Nazarite, are borrowed from the booke of Iudges, cap. 13. where they are properly spoken of Sampson, and in type or figure of Christ. For as Sampson saued Israel by his death, so did Christ saue his Church. And as Sampson killed his enemies more by death then by life, so did Christ. It is plaine therefore that this kind of vowe bindeth not vsus: for there are no more ceremonies to be kept vnderunder the gospell for parts of Gods worship, but the outward rites of baptisme and the Lords supper. Vowes concerning meates, drinkes, attire, touching, tasting, times, places, daies, were proper to the Iewes.
The second kind of speciall vowe is that whereby a man promiseth freely to performe some outward and bodily exercise, for some good ende: and this vow also (if it be made accordingly) is lawful, and belongs both to the Church of the old and newe testament. In the old we hauehave the example of the Rekabites, Ier. 35. who by the appointment of Ionadab their father abstained from strong drinke, and wine, from planting vineyards and orchards: whereby Ionadab intended onelyonly to breake them before hand, and to acquaint them with their future condition and state, that they should bee strangers in a forraine land: that so they might prepare themselues to indure hardnes in the time to come. And nowe in the newe testament wee hauehave warrant in like manner to vowe: as if a man by drinking of wine or strong drinke, finde himselfe prone to drunkennes, he may vow with himselfe to drink no more wine nor strong drinke for so long time, as he feeles the drinking thereof wil stirre vp his infirmitie, and minister occasion of sinning. Of this kinde also are the vowes in which we purpose and promise to God, to keepe set times of fasting, to taske our selues in praier and reading of holy scriptures, and to giuegive set almes for speciall causes knowne to our selues, and to doe sundrie like duties. And that we be not deceiued in making such vowes, certen rules must be remembred: I. that the vowe be agreeable to Gods will and worde: for if it be otherwise, the making as also the keeping thereof is sinne. Vowes must not be the bonds of iniquitie. II. It must so bee made, that it may ftand with Christian libertie. For we may not make such things necessarie in conscience, which God hath made free. Now Christian libertie allowes vntounto vsus the free vse of all things indifferent, so it be out of the case of offence. Hence it followes that vowes must be made and kept or not kept, so farreforth as in conscience they may stand or not stand with our libertie purchased by Christ. III. The vowe must bee made with consent of superiours, if wee bee vnderunder gouernment. Thus among the Iewes the vowe of a daughter might not stand, vnlesse the consent of Parents came thereunto. IV. It must bee in the power & abilitie of the maker thereof, to doe or not to doe. A vowe made of a thing impossible, is no vowe. V. It must be agreeable to the calling of him that maketh it: that is, both to his generall calling as he is a Christian, and to that particular calling whereein he liueth. If it be against either one or both, it is vnlawfull. VI. It must bee made with deliberation. Rash vowes be not lawfull, though the things vowed may be done lawefully. VII. The ende must be good which is to preserue and exercise the gifts of faith, prayer, repentance, obedience, and other vertues of the minde; as also to testifie our thankefulnesse vntounto God for blessings receiued. These are the principall rules that must be obserued in making of vowes: and herewithall must be remembred, that vowes made on this manner, are by themselues no part of Gods worship, but onelyonly helpes and furtherances thereunto: and thus are we to esteeme of all the vowes of the newe Testament. And … much of speciall vowes, and of our consent herein.
The dissent or difference.
The points of difference betweene vsus touching vowes are especially three.
I. The Church of Rome teacheth that in the new Testament we are as much bound to make vowes, as was the Church of the Iewes, and that euen in externall exercises. We say no: considering the ceremoniall law is now abolished: and we hauehave onelyonly two ceremonies by commaundement to be obserued, Baptisme, and the Supper of the Lord. Againe we are not so much bound to make or keepe vowes as the Iewes were; because they had a commandement so to doe, and we hauehave none at all. But they alleadge to the contrarie the Prophet Esai, chap. 19.20. who speaking of the time of the Gospel, saith, The Egyptians shall know the Lord, and shall vowe vntounto him and keepe it. I answer two waies: first, that the Prophet in this place expresseth and signifieth the spirituall worshippe of the new Testament by ceremoniall worshippe then vsed: as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites. Secondly, we grant, the Church of the new Testament makes vowes vntounto God, but they are of morall and euangelicall duties; which must not be left vndone: and if vowing will indeede further them, it is not to be neglected. And therefore so oft as we come to the Lords Table, we in heart renew the vowe and promise of obedience. And though vowes be made of things and actions indifferent, yet are they not any parts of Gods worship, which is the point to be prooued. Againe they alleadge, Psal. 75.11. Vowe vntounto God and performe it. And they say that this commaundement bindes all men. Answ. That commaundement first bindes the Iewes to the making of ceremoniall vowes. Againe Dauid here speakes of the vowing of praise and thanksgiuing vntounto God: and so he expoundes himselfe, Psal. 56. 12. My vowes are vponupon me, I will offer praises vntounto God: and this vow indeede concerneth all men, because it respects a morall dutie, which is to set forth the praise of God.
II. Point of difference. They also hold, that vowes made euen of things not commanded, as meates, drinkes, attire, &c. are parts of Gods worship, yea that they tende to a state of perfection, in that the keeping of them brings man to an higher estate then the keeping of the law can doe. We flatly say, no: holding that lawfull vowes be certaine aadminicula cultus divini.staies and proppes of Gods worship, and not the worship it selfe. For Paul saith plainely, 1. Tim. 4.8. Bodily exercise profiteth little, but godlinesse is profitable for much. Againe, as Gods kingdome is, so must his worship be: and Gods kingdome standeth not in outward things, as in eating, drinking, and such like actions: and therefore his worship standeth not in outward things.
III. Point of difference. They maintaine such vowes to be made, as are not agreeable to the rules before named: and herein also we are to dissent from them. The first and principall is, the vowe of continencie, whereby a man promiseth to God to keepe chastitie alwaies in single life, that is, out of the estate of wedlocke. This kinde of vow is flatte against the word of God: and therefore vnlawfull. For Paul saith, 1. Corinth. 7.9. If they can not containe, let them marrie. 1. Tim. 4.1. It is a doctrine of deuills to forbidde to marrie. Hebr. 13.4. Marriage is honourable among all, and the bedde vndefiled. Againe, this vow is not in the power of himselfe that voweth: for continencie is the gift of God, who giueth not it vntounto all, but to whome he will and when he will, and as long as he will. They alleadge, that in the want of continencie, fasting and praier obtaine it. Answ. It is not so: Gods gifts be of two sorts: some are common to all beleeuers, as the gift of faith, repentance and the feare of God, &c. others are peculiar to some onelyonly, as the gift of continencie, 1. Corinth. 7.7. I would that all men were as I my selfe am, but eueryevery man hath his proper gift of God, one this way, an other that way. Now, if we fast and pray for the increase of the common gifts of God, as faith, repentance, and all such as are needefull to saluation, we may obtaine them in some measure, but the like can not be said of particular gifts. The child of God may pray for health or wealth, and not obtaine either of them in this world; because it is not the will of God to vouchsafe these blessings to all men: and Paul praied three times to be deliuered from a temptation, and yet obtained not his suite. And so may we likewise pray for chastitie in single estate, and yet neuer obtaine it: because, it may be, it is the will of God to saue vsus without it. This vowe therefore we abhorre as a thing that hath heretofore and doth still bring forth innumerable abhominations in the world. Yet here marke in what manner we doe it. First of all, though we mislike the vow: yet we like and commend single life. Marriage indeede is better in two respects: first because God hath ordained it to be a remedie of continencie to all such persons as can not containe: secondly because it is the seminarie both of Church and common-wealth; and it bringeth forth a seede of God for the inlarging of his kingdome. Yet single life in them that hauehave the gift of continencie, is in some respects to be preferred. First, because it brings libertie in persecution. Thus Paul saith, 1. Corin. 7.26. I suppose it to be good for the present necessitie for a man so to be. Secondly, because it frees men from the common cares, molestations, and distractions that be in the familie, vers. 28. Such shall hauehave trouble in the flesh, but I spare you. Thirdly, because single parties doe commonly with more bodily ease and libertie worship God: it beeing still presupposed, that they hauehave the gift of continencie. v. 34. The vnmaried woman careth for the things of the Lord, that shee may be holy both in bodie and spirit.
Againe, though we mislike the vowe, yet we hold and teach, that men or women beeing assured that they hauehave the gift of continencie, may constantly resolue and purpose with themselues to liue and lead a single life. 1. Cor. 7. 37. He that standeth firme in his owne heart that he hath no neede, but hath power of his owne will, and hath so decreed in his heart that he will keepe his virgine, he doth well. And we embrace the saying of Theodoret on 1. Tim. chap. 4. For he doth not (saith he) blame single life or continencie, but he accuseth them that by law inacted compell men to follow these. And men made themselues chaste for the kingdome of heauen, Matth. 19.12. not by vowe, but by a purpose of heart, which is farre lesse then a vow, and may be changed vponupon occasion, whereas a vow cannot, vnlesse it doe euidently appeare to be vnlawfull.
Thirdly, for such persons as are able to containe, to liue single for the ends before named, indeede we hold it to be no counsell of perfection, yet doe we not denie it to be a counsell of expedience, or outward ease: according to that which Paul saith, v. 25. I giuegive mine aduise—, and 35. I speake this for your commoditie not to intangle you in a snare.
Lastly, we thinke that if any hauing the gift of continencie, doe make a vow to liue single, and yet afterward marrie (the said gift remaining) they hauehave sinned. Yet not because they are married but because their vow is broken. And thus said Augustine of widowes that married after their vow. lib. de bono viduit. cap. 9.
The second is the vow of pouertie and monasticall life, in which men bestow all they hauehave on the poore: and giuegive themselues wholly and onelyonly to praier and fasting. This vow is against the will of God. Act. 20.35. It is a more blessed thing to giuegive then to receiue. Prou. 28.7. GiueGive me neither riches nor pouertie. Deut. 28.22. Pouertie is numbred among the curses of the law: none whereof are to be vowed. And it is the rule of the holy Ghost, 2. Thess. 3. 10. He that will not labour, namely in some speciall and warrantable calling, must not eate. And v. 12. I exhort that they worke with quietnes and eate their owne bread. Now when as men liue apart from others, giuing themselues onelyonly to praier and fasting, they liue in no calling. And it is against the generall vow made in baptisme, because it freeth men from sundrie duties of the morall law, and changeth the proper ende of mans life. For eueryevery man must hauehave two callings. The first is a generall calling of a Christian, by vertue of which he performeth worship vntounto God, and duties of louelove to men. The second is a particular calling, wherin according to his gift he must doe seruice to men in some function, pertaining either to the Church or commonwealth whereof he is a member. And the first of these twaine must be performed in the second: and the second in and with the first. The ende of mans life is, not onelyonly to serue God by the duties of the first table, but by seruing of man in the duties of the second table to serue God. And therefore the louelove of our neihhbour is called the fulfilling of the whole law, Rom. 13.10. because the law of God is practised not apart, but in and with the louelove of our neighbour. This beeing so, it is manifest that vowed pouertie in monkish life makes many vnprofitable members both of Church and common-wealth.
And though we mislike this vow also, yet we doe it, holding these conclusions. I. That a man may forsake all his goods vponupon speciall calling, as the Apostles did, when they were sent to preach the Gospell through the whole world. Secondly goods may be forsaken, yea wife, children, parents, brethren, and all, in the case of confession, that is, when a man for the religion of Christ is persecuted and constrained to forsake all he hath. For then the second table giues place to the duties of the first. Mark. 10.29. II. That, for the time of persecution, men may withdraw themselues (iust occasion offered) and goe apart to wildernesses or like places, Heb. 11.37. yet for the time of peace I see no cause of solitarie life. If it be alleadged that men goe apart for contemplation and spirituall exercises, I say againe that Gods grace may as well be exercised in the familie as in the cloister. The familie is indeed as it were a schoole of God, in which they that hauehave but a sparke of grace, may learne & exercise many vertues; the acknowledgement of God, inuocation, the feare of God, louelove, bountifulnes, patience, meeknes, faithfulnes, &c. Nay here be more occasions of doing or taking good, then be or can be in a cloister. III. That, we condemne not the old and ancient Monks,Zozom. l. 1. cap. 13. though we like not eueryevery thing in thē. For they liued not like idle-bellies, but in the sweat of their owne browes, as they ought to doe: and many of them were married: aEpiph. bar. 78. August. de mon. Eccl. l. 2. c. 31. & de opere Monach. c. 17.and in their meate, drinke, apparell, rule, vow, and whole course of life, differed from the Monks of this time; euen as heauen from earth.
The third vowe is of regular obedience, whereby men giuegive themselues to keepe some deuised rule or order, standing most commonly in the obseruation of exercises in outward things, as meates and drinkes, and apparell, &c. This vow is against Christian libertie, whereby is graunted a free vse of all things indifferent, so it be without the case of offence. Gal. 5.1. Stand fast in the libertie wherein Christ hath made you free. Coloss. 2. 16. Let no man iudge you in meate and drinke. To conclude, whereas the Papists magnifie these their vowes, & yet make no such account of the vow in baptisme: we for our parts must be contrarie to them, not onelyonly in iudgement, but also in practise: and we ought to hauehave speciall care to make good the vowes we hauehave plight to God according to his commaundement. In our creation we made vow of obedience: and beeing receiued into the couenant of grace, we vowed to beleeue in Christ, and to bring forth fruits of new obedience, and this vow is renewed as oft as we come to the Lords table: our dutie therfore is, to performe them also to God, as Dauid saith, Vow vntounto God and keepe it: and if we keepe them not, all turnes to our shame and confusion. Men stand much on the keeping of that word which they hauehave passed to men, and it is taken for a point of much honestie, as it is indeede. Now then, if there be such care to keepe touch with men, much more should we hauehave care to keepe couenant with God.