A Reformed Catholic, Doctrine 8
The eight point. Of vowes.
Our consent.
Touching vowes this must be knowne, that we doe not condemne them altogeather, but onelyonly labour to restore the puritie of doctrine touching this point, which by the Church of Rome from time to time hath bin corrupted and defaced: We hold therefore that a vowe is a promise made to God touching some duties to be performed vntounto him: and it is two fold, generall, or speciall. The generall vow is that which concernes 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 Gospell, in which there be two actions: one of God, the other of man. God in mercy one 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. All men euer made this vowe vntounto God, as the Iewes in circumcision: which also they renued so often as they receiued the Passeouer: and in the newe testament all that are baptised doe the like. And in baptisme this vow is called the stipulation of a good consciēce, wherby we purpose to renounce our selues, to beleeue in Christ, & to bring forth the fruits of true repētance: & it ought to be renued so oft as we are partakers of the supper of the Lord. This vowe is necessarie and must be 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 lawe or in the Gospell. It may be demanded, considering we are boūd to obedience, how we binde our selues in baptisme thereto. Ans. Though we be alreadie bound partly by nature and partly by the written word, yet may we renue the same bonde in a vowe, and he that is bound may further binde himselfe, so it be for this ende, to helpe his dulnes for want of zeale, and to make himselfe more forward in duties of louelove to men and the worship of God: to this ende Dauid sware to keepe the law of God, psal. 119. 116. though he were bound vntounto it by nature and by the written law it selfe.
The speciall vowe is that, which doth not reach to the person of all beleeuers, but onelyonly concernes some speciall men vponupon some speciall occasions. And this kind of vowe is twofold. 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 olde Testament: examples hereof are two especially, the first was the vowe of the Nazarites, whereto no kind of men were bound by Gods commaundement, but they bound themselues: God onelyonly prescribing the manner and order of keeping the same with rites pertaining thereto, as abstinence from wine, the not cutting of their haire, and such like. The secōd example is of the Iewes, when of their owne 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, Levit. 27. Now these vowes were part of the Iewish pedagogue or ceremoniall law, wherein God trained vp the Iewes in the old testament: and being obserued of them they were parts of Gods worship: but now 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 weaknes of the Iewes, that by this meanes he might bring them the better vntounto Christ. And whereas Christ is called a Nazarite, Math. 2. 23. we may not thinke he was of that very order, because he did not obstain from wine: but he was so tearmed because he was the veritie and accomplishment of this order. For by it was signified that Gods church was a peculiar people seuered or chosen out of the world, & that Christ in respect of holines was also seperated srō all sinners. And the words in S. Matthew, he shalbe called a Nazarite, are borowed from the book 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 kinde of vowe bindeth not vsus: for there are no more ccremonies to be kept vnderunder the gospell for parts of Gods worship, but the outward rites of Baptisme and the Lordes Supper. Vowes concerning meates, drinks, attire, touching, tasting, times, places, daies were proper to the Iewes.
The second kinde of speciall vowe is that wherby a man promiseth freely to performe some outward and bodely exercise, for some good ende: and this vowe also (if it be made accordingly) is lawefull, and belongs both to the Church of the olde and newe testament. In the olde 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 vineyardes and orchardes: whereby Ionadab intended onelyonly to breake them before hand, and to acquaint them with their future condition and state, that they should be 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 we 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 drinke no more wine nor strong drinke for so long time, as he feeles the driuking thereof will stirre vp his infirmitie, and minister occasion of sinning. Of this kind 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 vow be agreeable to Gods will and word: for if it be otherwise, the making as also the keeping thereof is sinne. Vowes must not be the bondes of iniquitie. II. It must so be made, that it may stand with christian libertie. For we may not make such things necessarie in conscience, which God hath made free. Nowe christian libertie allows 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 farre forth as in conscience they may stande or not stande with our liberty purchased by Christ. III. The vowe must be made with consent of superiours, if we be vnderunder gouernment. Thus among the Iewes the vowe of a daughter might not stand, vnles the consent of parents came thereunto. IIII. It must be in the power and 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 wherein he liueth. If it be against either one or both, it is vnlawfull. VI. It must be made with deliberation. Rash vowes be not lawfull, though the things vowed may be done lawfully. 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 thākfulnes vntounto God for blessings receiued. These are the principal rules which 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 new Testament. And thus much of special 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 newe 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 lawe 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 commaundement so to doe, and we hauehave none at all. But they alleadge to the contrarie the Prophet Esay, cap. 19. 20. who speaking of the time of the gospel, saith, the Egyptians shall knovv 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 newe testament by ceremoniall worship then vsed: as he doth also in the last chapter where he calleth the minsters of the newe testament Priests and Levites. Secondly, we graunt, the Church of the newe testament makes vowes vntounto God, but they are of morall and euangelical duties: which must not be left vndone and if vowing will indeed further thē, it is not to be neglected. And therefore so oft as we come to the Lordes Table, we in heart renewe the vow and promise of obedience. And though vowes be made of things and actions indifferent, yet are they not any parts of Gods worships which is the point to be proved.
Againe they alleadge. Psal. 75. 11. Vowe vntounto God and performe it. And they say that this commandement bindes all men. Ans. That commandement first bindes the Iewes to the making of ceremonial vowes. Againe Dauid here speakes of the vowing of praise and thankesgiuing 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 al men because it respects a moral duty, 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 partes 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 lawe can doe. We flatly say, no: holding that lawefull vowes be certaineadminicul… cultus diun…. staies and props of Gods worship, and not the worship it selfe. For Paul saith plainly 1. Tim. 4. 8. Bodily exercise profiteth little, but godlines 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 agreable to the rules before named: and herein also we are to dissent from them. The first and principal 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 kind of vowe is flat against the worde of God: aud therefore vnlawfull. For Paul saith, 1. Cor. 7. 9. If they can not continue let them marry. 1. Tim. 4. 1. It is a doctrine of deuills to forbid to marry. Heb. 13. 4. Marriage is honour able among all, and the bedde vndefiled. Againe, this vowe is not in the power of himselfe that voweth: for continencie is the gift of God, who giueth it not vntounto all, but to whome he will and when he will, and as long as he will. They alleadge, that in the want of continency, fasting and prayer obtaine it. Ansvv. It is not so: Gods giftes 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 continence, 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. Nowe, if we fast and pray for the increase of the commō giftes of God, as faith, repentance, and all such as are needfull 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 mē: & Paul praied three times to be deliuered from a temptation, and yet obtained not his suite. And so may we likewise praie 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 worlde. Yet here marke in what manner we doe it. First of all, though we mislike the vowe; 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 cannot 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 kingdō. Yet single life in them that hauehave the gift of continencie, is in some respects to be preferred. First because it brings libertie in persequution. Thus Paul saith, 1. Cor. 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 family, v. 2. 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 being 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. 38. 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 virgin, he doth vvell. And we embrace the saying of Theoderet. on 1. Tim. c. 4. For he doth not (saith he) blame single life or continencie, but he accuseth them that by LAVVE INACTED COMPEL men to follow these. And men made themselues chast for the kingdome of heauen. Math. 19. 12. not by vowe, but by a purpose of heart, which is farre lesse then a vowe, and may be changed vponupon occasion, whereas a vow cannot, vnles it doe euidently appeare to be vnlawfull.
Thirdly, for such persons as are able to containe, to liue single for the endes 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 advise—, and 35. I speake this for your cōmodity not to intangle you in a snare.
Lastly, we thinke that if any hauing the gift of continencie, doe make a vowe to liue single and yet afterward marry (the said gift remaining) they have sinned. Yet not because they are married but because their vowe is brokē. And thus said Augustine of widowes that married afrer their vow. lib. de bono viduit. cap. 9.
The second is the vowe of pouertie and monasticall life, in which men bestowe all they hauehave on the poore: and giuegive themselues wholly and onelyonly to prayer and fasting. This vowe is against the will of God, Act. 20. 35. It is a more blessed thing to giuegive thē to receiue. Prov. 28. 7. GiueGive me neither riches nor povertie. Deut. 28. 22. Pouertie is numbered among the curses of the lavv; 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 vowe made in baptisme, because it freeth men from sundrie duties of the morall law, and changeth the proper end of mans life. For eueryevery man must hauehave two callings. The first is the 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, wherein according to his gift he must doe seruice to men in some function, partaining either to the Church or common wealth 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 end 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 of serue God. And therefore the louelove of our neighbour is called the fulfilling of the whole law, Rom. 13. 10. because the lawe 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 special calling; as the Apostles did, when they were sent to preach the gospel 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 persequuted 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 peesequution, men may withdrawe 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 again that Gods grace may as well be exercised in the family as in the cloister. The family is indeed as it were a schoole of God, in which they that hauehave but a spark of grace may learne and exercise many vertues, the acknwoledgement of God, inuocation, the feare of God, louelove, bountifulnesse, patience, meekenes, 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 olde and auncient Monkes, though we like not eueryevery thing in them. For they liued not like idle-bellies, but in theZozom lib. 1. cap. 13. sweate of their owne browes, as they ought to doe: and many of them were married: dEpiph. bar. 78.& in their meate, drinke, apparell, rule, vow, andAugust. de mon. Eccl. l. 1. c. 31. & de opere Monach. cap. 17 whole course of life, differed frō the Monks of this time; euen as heauen from earth.
The third vowe is of regular obedience, whereby men giuegive themselues to keep some deuised rule or order, standing most commonly in the obseruation of exercises in outward things, as meates and drinks, and apparell, &c. This vowe is against christian libertie, wherby is graunted a free vse of all things indifferēt, so it be without the case of offence. Gal. 5. 1. Stand fast in the libertie vvherein 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, and yet make no such account of the vowe in baptisme: we for our parts must be contrarie to them, not onelyonly in iudgement, but also in practise: & we ought to hauehave speciall care to make good the vows we hauehave plight to God according to his cō mandement. In our creation we made vowe 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 therefore 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 mē, and it is taken for a point of much honesty, as it is indeede. Now then, if there be such care to keep touch with men, much more should we hauehave care to keepe couenant with God.