Common Places, Part 3 · Chapter 6

Common Places · Part 3 · Chapter 6

p. 175The ſixt Chapter. Of vowes in generall; alſo of the vow of the Nazarites, of Ieptha, and of the Rechabits.

AFter theſe things, let vsus ſaie ſomwhat concerning a vow. The Gréeke word foreign, In Gen. 28.Gen 28& the Latine Votum, doo not ſignifie one thing but two, The ſignification of this name.namelie, The praiers and deſire, wherwith we be inflamed, when we praie for anie thing; or vſe the verie things that be deſired. Further, it betokeneth a promiſe of offering ſomething vntounto GOD. And this ambiguitie of theſe words, in ech toong, hath not happened by chance, or without conſideration, as ſoone after ſhall be ſhewed. The Hebrues call a vow Neder. Whence the cuſtome of vowing did ariſe.But hereof grew the cuſtome of making a vow, that this was ſetled almoſt in the minds of all men; that if at anie time they did praie earneſtlie vntounto God, for anie thing to be giuen them, they in like maner promiſe to offer ſomething vntounto him againe. For by ſuch maner of meanes, their minds doo ſéeme to be woonne one to another; namelie, by gifts: bicauſe thoſe things, not onelie helpe them, to whom they are giuen; but doo alſo honour them. For they be giuen as a teſtimonie of vertue and excellencie, in which ſecond reſpects ſake, they maie be offered vntounto God, that he maie thereby be honoured of vsus.

Ariſtotle, in his Rhethoriks ſaid; that Gifts doo no leſſe ſatiſfie the ambitious, than they doo the couetous: for they deſire them, thereby to be enriched; and theſe to be honoured. Wherefore, euen the Lord (who ſpeciallie requireth of vsus to be worſhipped) ſaid in the lawe, that men ſhould not come emptie handed vntounto him: forſomuch as he iudged it vnwoorthie, if his people ſhould appeare emptie before him. This ſelfe-ſame was a cuſtome among the Romans; ſo that it is read almoſt euerie where, what the Curtij and the Decij vowed, for obteinement of victorie. Among the Gréeks alſo, there were vowes oftentimes vſed. Yea, and we read in Platoes booke, intituled Phaedon, that as yet in the time of Socrates, they vſed to performe a vow, of ſending a ſhip well rigged, euerie yéere vntounto Delos with gifts and ſacrifices; and that by a vow, which Theſeus had bound himſelfe vntounto, when he went into the iſle of Candie, to ſlaie the monſter Minotaurus. How vſuall this alſo was among the Hebrues, it is no néed to recite. So that, in praieng and deſiring anie-thing of God, men were woont to vow ſome thing vntounto God, leaſt they might ſéeme to be vndutifull towards him.

2 Now then we define a vow, to be a holie promiſe, whereby we bind our ſelues to offer ſome thing vntounto God. A vow is alwaies ioined with praiers.And a vow (as we hauehave ſaid) hath alwaies ſome praiers ioined therewith; for obteining at the leaſtwiſe of ſomewhat at the hands of God. Wherefore, that ambiguitie of the word happened not without cauſe in the Hebrue and Latine toongs: for ſéeing theſe things be ſo ioined togither, it might eaſilie come to paſſe, that the word which ſignifieth one thing, maie ſometime be referred to another. And hereby we maie perceiue, that the knowledge of both theſe, as well of offering, as alſo of demanding anie thing of God, is neceſſarie for vsus which profeſſe godlineſſe. But let vsus returne vntounto the definition, wherein the generall word is, Holie; for it is called A holie promiſe. Wherof it coms, that as touching the calling of it holie, we are in few words to ſaie, that it belongeth vntounto iuſtice. For whatſoeuer is holie, is alſo iuſt; but not contrarie: for iuſtice is that, Whatſoeuer is holie, is iuſt: but not contrarie.whereby we yéeld to euerie man his owne; and they, to whom theſe things be yéelded, are either God, or men. That facultie then, whereby we yéeld vntounto all men their owne, is called iuſtice, and kéepeth the name of the generall word: but when we yéeld vntounto God due obedience, now is this after the iudgement of Plato, in his booke called Euthyphron, to be referred vntounto holineſſe.

And a man may plainlie ſée, that euen in the holie ſcriptures, thoſe things which be offred & dedicated vntounto God, are called holie; and that, which ought to be yéelded vntounto God by vsus, is obedience: and that is of two ſorts. One is profitable vntounto him, to whom it is offered: Two ſorts of obedience.but after this maner we can giuegive God nothing; ſéeing by theſe things he is made nothing the greater, nor dooth increaſe in anie reſpect; Pſal. 16, 2.Ps 16:2Thou art my God (ſaith the prophet) for thou haſt no need of my goods. And in the Goſpell of Luke; Luk. 17, 10.Luke 17:10When we hauehave doone all vntounto him, we are vnprofitable ſeruants. Another kind of obedience there is▪ which apperteineth vntounto reuerence; euen as ſeruants honour their maiſters. But this ſeruice and obedience towards God, herein conſiſteth; that we ſhew our ſelues readie and diligent towards GOD, in the executing of that worke and function, which God both vouchſafeth and deſireth to worke by vsus. And this is the ſanctifieng of his name; the which God can ſufficientlie performe by himſelfe: but he vſeth vsus to our owne commoditie, and ſingular profit.

3 But that we maie knowe what maner of things muſt be offered vntounto GOD; What things muſt be offered vntounto God.and that p. 176therein we offend as little as maie be: we muſt take a ſpeciall héed. And firſt commeth to my remembrance Auguſtine vponupon the Pſalme; Be mercifull vntounto me ô God, Pſal. 56, 2.Ps 56:2for man hath troden me downe. He expounding that particle, in the 12. verſe, in Hebrue A lai nedar eca, that is, In me, or vponupon me are thy vowes, thus ſaith; A man muſt firſt offer himſelfe vntounto GOD. Which maie chéefelie be confirmed by that reaſon, which the Lord vſed, in perſuading to giuegive tribute vntounto Caeſar. Matt. 22, 20. and .21.Matt 22:20Matt 22:21For (ſaith he) it hath his image and ſuperſcription: wherefore, we being made according to the image of God, it is méete that we ſhould be giuen vntounto him. And Paule ſundrie times exhorteth vsus, when he ſaith; I beſeech you, Rom. 12, 1.Rom 12:1for the merciemercy of God, that ye will giuegive your ſelues, &c. And the ſame apoſtle, in the ſixt chapter of that epiſtle; Rom. 6, 19.Rom 6:19As you hauehave giuen your members ſeruants to vncleannes, and from one iniquitie to another, &c. And in the ſame epiſtle he ſaith, Rom. 15, 16.Rom 15:16that as he is an apoſtle, he is an offerer of ſuch ſacrifices. But contrariwiſe, through the ignorance of thoſe things, Men ſinne through the ignorance of thoſe things which are to be ſacrificed. 1. Sam. 15, 91 Sam 15:9which are to be ſacrificed, men maie gréeuouſlie offend. Saule would hauehave offered vp oxen and cattell, laieng aſide the obedience of Gods commandement; which was an vnwoorthie, and verie vnacceptable ſacrifice vntounto God. It is declared by Socrates, in his ſecond Alcibiades, concerning the Atheniens; that Although they offered bountifull ſacrifices, and large gifts vntounto God; yet neuertheleſſe they ſéemed to hauehave but ſlender ſucceſſe in their warres. Wherefore when they tooke councell of the Oracle, it was anſwered them; that God more eſtéemed the praiers of the Lacedaemonians, than he did the rich gifts of the Atheniens.

4 By the like reaſon muſt all Monaſticall vowes, which are contrarie to the word of God, be reiected; ſéeing we knowe, that they doo vow thoſe things which are not allowed by God: for that they bind themſelues to the commandements and traditions of men; they addict themſelues vntounto ſuperſtitious worſhip; they are willinglie made the ſeruants of men, no neceſſitie vrging them therevnto: which thing Paule forbad in the firſt epiſtle to the Corinthians, verſe. 23.the 7. chapter. For theſe men verie wittinglie and willinglie ſubmit themſelues to Abbots and Priors: furthermore, they caſt awaie their goods from them, when as neither God commandeth, nor yet neighbour requireth: and otherwhiles, they beſtowe them vponupon ſuch as they ought not, and change their ſtate and vocation without cauſe; ſo as it is no more frée for them to obeie God and his commandements. For it is not lawfull for them to go foorth of the Monaſteries, to obeie their parents, nor yet to helpe their afflicted neighbours, whom by ſome bond of friendſhip they hauehave ioined vntounto them. But theſe pilgrimages, which they make vntounto ſaints, Pilgrimages vntounto Saints condemned.commonlie taken in hand by reaſon of a vow, are no leſſe condemned than the Monaſticall vow; ſéeing no ſcriptures teſtifie, that theſe things be acceptable vntounto God. Beſides this, for obteining of helpe from GOD, they attribute more to one place than vntounto another: as though the power of God were not a like in euerie place. Moreouer, they make vnprofitable expenſes, and euen for theſe things they leaue thoſe things which the Lord hath openlie commanded; moſt ſhamefullie ſpending the time, which they might hauehave beſtowed in things acceptable to God.

Wherfore let this be the ſumme of this knowledge of things to be offered; namelie, The rule of vowing.to weigh by the rule of the holie ſcriptures, thoſe things, which we hauehave determined to vow vntounto God: and by this leuell we muſt diligentlie conſider, what vowes they be which pleaſe God. Neither dooth that, which Iacob vowed, make againſt this our iudgement; although he could not hauehave this rule of the ſcripture. For the inward word of God, which is prompted in the mind, is equall with the ſcriptures of God. And alſo the lawe of nature ingraffed in the mind of man, which to the furtherance of the worſhip of God, dooth vnderſtand theſe two things to be verie neceſſarie; namelie, that the church hauehave her miniſters, which muſt be ſuſteined with the tenths, leaſt they ſhould not be able to diſcharge their miniſterie: and alſo a certeine place appointed, where men maie méete togither, to heare the lawe of God and his word, to celebrate his diuine praiſes, and to ioine togither in publike praiers.

5 Among other things, which at this time are ſpoken by vsus, concerning a vow, Whether a vow doo pleaſe God.this maie not be ouerſlipped; that God alloweth the thing it ſelfe: that is, the act of vowing, ſéeing he hath made a lawe for it, & that Dauid hath publiſhed a commandement for it; Vow vntounto the Lord, Pſal. 76, 12.Ps 76:12and performe it. Howbeit, bicauſe there be ſome arguments, which ſéeme to make againſt a vow; therefore, The firſt obiection that we muſt not vow.we muſt now ſéeke to confute them. And firſt this obiection is made; Forſomuch as we owe all that we hauehave vntounto God, without all binding of our ſelues with vowes, therfore it is ſuperfluous to bring in a new kind of neceſſitie; ſéeing the power of Gods commandement, whereby he will be beloued of vsus, before all things, and that with all the hart, with all the mind, and with all the ſtrength; dooth ſufficientlie bind vsus, and compell vsus to offer all that we hauehave vntounto God. But this reaſon, The ſolution.which they bring, dooth not exclude euerie cauſe of making a vow: yet to make a vow maie be profitable, to ſtirre vp our owne ſelues for a teſtimonie vntounto others of our faith, and of the excellencie of God.

p. 177The ſecond obiection.Here againe they ſaie; If we vow, we laie a neceſſitie vponupon our ſelues, and all our libertie is gone: and that is the more likelie to pleaſe God moſt, which is offered vntounto him franklie and willinglie. That this, which is obiected, is moſt falſe, this declareth it: forſomuch as we thinke not, that the ſaints in heauen are therefore deſpoiled of their libertie; bicauſe they cannot ſinne anie more. For moſt fréelie, & of their owne accord, they louelove and honour God; and whatſoeuer they doo, they celebrate and doo it fréelie. And it is not voluntarines, which is repugnant to this neceſſitie; but conſtreint: whereof it commeth, that he which voweth, although he ſéeme to be tied by a neceſſitie of bond, to performe his promiſes; yet muſt it not for this cauſe followe, that he by force or conſtreint performeth that, which he voweth. And ſo muſt thou interpret Paule, in the latter epiſtle to the Corinthians, when he ſaith; 2. Cor. 9, 7.2 Cor 9:7Not grudginglie, or of neceſſitie: that this neceſſitie ſhould be oppoſed, or ſet againſt vnwillingnes, and compulſion; and not againſt euerie bond or neceſſitie.

A third obiection.6 Laſtlie they ſaie, that they ſtand in great danger which make vowes, if they doo tranſgreſſe them: and it is after a ſort to laie a trap or a ſnare for themſelues. Which thing Paule, in the firſt to the Corinthians, verſe. 35.the ſeuenth chapter ſaith, that he would not doo: how then doo theſe men ſo lightlie intangle themſelues, which be ſo hardie to make vowes? The ſolutionTo thoſe we anſwer; that the things, which we vow vntounto God, ought to be of ſuch ſort, as we doo knowe that they pleaſe GOD: which vowes, when they pleaſe God, and be required of him, ought altogither to be offered vntounto him by vsus; and we were now bound to performe them vntounto him. Werefore we doo not caſt vponupon our ſelues a new ſnare, but rather a new prouocation to paie thoſe things, which we ought before: neither is the danger héere imminent, by the nature of the things, which we promiſe; but by our owne fault. Howbeit, ſuch things as may bring danger by our owne default, muſt not alwaies be ſhunned: for then ſhould we not eate nor drinke, and a number of ſuch other things, which by our owne fault and intemperance might doo harme. For we muſt alwaies take héed, whether the thing, which we take in hand, be dangerous of it ſelfe, or by ſome accident. Which thing alſo Salomon admoniſhed, Eccl. 21, 4.Sir 21:4ſaieng; Hee that obſerueth the wind, ſhall not ſowe; and he that hath regard to the clouds, ſhall not reape. But when ſoeuer we are vncerteine, whether the thing it ſelfe will pleaſe God, or no: and that great danger hangeth ouer our heads, bicauſe we knowe that the ſame is not giuen by God vntounto all men, we ought to ſurceaſe vowing, and to kéepe our ſelues frée.

And touching thoſe vowes, Whether vowes againſt the word of God are to be kept.which perchance one hath made againſt the rule of the word of God; and afterward ſéeth them to be odious and vnacceptable vntounto God; and that by the teſtimonie of the holie ſcriptures, men oftentimes demand what is to be doone: we anſwer in a word, that they ought not to be performed. Neither is the condition of a vow, other than of an oth: for ſéeing we be the Lords, we cannot bind our ſelues to anie thing that is againſt his will; euen as it is not permitted vntounto men ſeruants by the ciuill lawe. But this muſt chéeflie be regarded aboue all, that before we doo make vowes and oblations, we prouide to be iuſtified by faith: for otherwiſe, if we be enimies vntounto GOD, how can our gifts be acceptable vntounto him? For what a multitude of vnbeléeuers be there, the which (if reſpect ſhould be had vntounto gifts) doo offer vntounto God, ſuch as be excellent, pretious, and moſt déere vntounto them: and yet notwithſtanding, vntounto him they are both vnacceptable and odious? For we cannot eſtéeme thoſe things as pleaſant, which we knowe doo procéed from an hatefull mind. Yea, and Eſaie, Eſaie. 1, 13.Isa 1:13in the name of God, deteſted all the ſacrifices of the Iewes, when they diſagréed from the true waie of godlines: when notwithſtanding the Lord had required in the lawe, that thoſe ſacrifices ſhould be offered vntounto him. And as Plato reporteth in Alcibiades; Verie well did Homer write, That the burnt ſauours of the oblations and ſacrifices, which the Troians offered, were not one whit acceptable vntounto Iupiter; bicauſe Priamus, & his people, were hated of him.

¶ Theſe things are in the Commentaries vponupon Geneſis, but of this whole chapter, he wrote more largelie, and more exactlie in his booke of vowes againſt Smith.

Of the Vow of the Nazarites.

7 As touching the vow of the Nazarites, In Iudges .13. at the beginning. Numb. 6.Num 6it is manifeſtlie ſet foorth in the ſixt chapter of the booke of Numbers. But thoſe things, which are there written, may all be reduced to thrée principall points; firſt, that they ſhould drinke no wine, nor ſtrong drinke, nor anie thing that might make them droonke; another was, that they ſhould not poll their head, but all the time of their Nazariteſhip they ſhould let their haire growe; the third was, that they ſhould not violate themſelues with funerall moornings, no not at the death of their father or mother. Theſe things were to be obſerued; yet not for euer, but for ſome certeine time onelie: for they vowed themſelues to be Nazarites onlie, for a certeine number of daies, moneths, or years. But wherefore God did inſtitute theſe things; there may be alledged manie cauſes. Firſt, bicauſe men p. 178were ſo inclined to chooſe vntounto themſelues certeine kinds of life; Wherefore God did inſtitute this vow to the Nazarits.by meanes whereof they might eaſilie fall into ſuperſtition. Therefore God would after this maner bridle them. As though he ſhould hauehave ſaid: Wheras ye are thus prone to your owne indeuours, and to inuent new waies of worſhippings; yet ſhall ye not doo what ye liſt your ſelues, but ye ſhall doo that which I preſcribe vntounto you: and ſo by making the lawe of a Nazarite, he kept them in dooing their dutie.

But what is the meaning of theſe things? They ought to kéepe their haire growing, vntill the end of their vow: for then, while they were offering ſacrifice, and burning the fleſh in the fier, they cut off their haire, and burned it in the ſame fier; and from that time forward they were frée, and returned to their old maner of life, which alſo was common vntounto other. Others make it an allegorie, An allegorie.that when the haires were increaſed, vertues alſo ought to increaſe in the mind. But me thinketh, there may be yéelded an other cauſe; namelie, that men ſhould refraine from too much trimming and decking of their bodie: for the clipping of the haire dooth ſerue verie much to the fineneſſe and trimming of the bodie. For Paule ſaith in his epiſtle vntounto the Corinthians, verſe. 4. Vncomelie to let the haire grow.the 11. chapter, that For men it is a ſhame if they let their haire growe. Although other reaſons of other men are not to be contemned. Cyrillus alſo, and Procopius, vponupon the booke of Numbers, Cyrill. Procopius.doo ſaie, that Theſe things were inſtituted by God, to the intent he might call men backe from the idolatrous rites and worſhipping of the Ethniks; that that which they gaue vntounto idols, the Iewes might vouchſafe to beſtowe vponupon him. So that, whereas ſuch men ſacrificed vntounto idols, he would that theſe ſhould rather ſacrifice vntounto himſelfe: not that God ſo much regardeth ſacrifices, but bicauſe he would withdrawe them from idolatrie.

We read, that the Ethniks ſometimes ſuffered their haire to growe; bicauſe they would afterward conſecrate the ſame either vntounto the Nymphes, or vntounto Apollo: wherefore Apollo was by them called foreign, that is, A nouriſher of the haire. Yea and Theſeus, as it is written in Plutarch, Plutarch.went to Delphos, there to dedicate his haire vntounto Apollo. And yong men alſo in Rome, when they were paſt their childhood, offered their haire and beards vntounto ſome God. Sophocles.Sophocles writeth, that Oreſtes put his haire in the tumbe of his father. There might alſo be rendred an other cauſe, which were not impertinent. It behooued the Nazarits alwaies to be pure: and although they were not of the tribe of Leuie; yet they ſo behaued themſelues all that time, as though they had béene prieſts of the tribe of Leuie. Leuit. 21, 5.Lev 21:5And in the 21. chapter of Leuiticus, the Leuiticall prieſts were forbidden to poll their head: which thing alſo may be perceiued by the ſixt chapter of Baruch; verſe. 3….Ye ſhall ſee (ſaith he) prieſts in Babylon, with their heads ſhauen, and their garments cut: and theſe were the prieſts of idols. The Hebrues did not ſhaue their heads. verſe. 7.So then we ſée by the commandement of God, that the prieſts of the Hebrues had not their heads ſhauen.

8 In the booke of Numbers, the ſixt chapter, God calleth the haires of the head a crowne, or (as other tranſlate it) a ſeparation. But contrariwiſe the Papiſts call their ſhauing of the head a crowne: thus they inuert all things as they liſt themſelues. But what ſhall a man ſaie to them? They paſſe not what they doo, they will hauehave lights and cenſing in the temples: and if thou aſke them whie: they anſwer; Bicauſe God vſed them in the old teſtament. But in the old lawe prieſts had wiues: theſe men will hauehave none. They ſuffered the haires of their head and their beard to growe: but theſe men ſhaue both their head and beard. Albeit at this daie there is a great contention among them about a long beard; bicauſe the Councell of Carthage, The Councell of Carthage.in the 44. chapter, is ſundrie waies alledged: for in ſome copies it is written; Comam non nutriant, nec barbam: that is; Let them not ſuffer the haire of their head, nor yet their beard to grow. But in other copies it is read; Nec barbam tondeant; Neither let them cut their beard. Why the Maſſing prieſts will not let their beard growe.Whether of theſe two ſaiengs will theſe men followe? For they will not ſuffer to hauehave a long beard, leaſt (as they ſaie) anie part of the ſacrifice ſhould peraduenture ſticke in it. O holie men! They ſell that their ſacrifice for thrée halfe-pence; and then they carefullie prouide, leaſt it ſhould ſticke in the beard. Is not this to ſtraine at a gnat, and to ſwallowe downe a camell? Howbeit, ſome of them, leaſt they ſhould ſéeme not to doo verie wiſelie, and with ſome conſideration, doo ſaie; that The cutting off of the haire, ſignifieth, that a prieſt muſt cut off all ſuperfluities. Such is the religion of theſe men, to hauehave the ſignes, when as they hauehave not the things ſignified. But I rather aſcribe that ſhauing of our Papiſts, to an ouercurious trimming of themſelues. For Suetonius in the life of Otho, ſaith, Suetonius.that He was woont oftentimes to ſhaue his beard, and to behold his face in a glaſſe, whether the ſame were trim enough. I will not ſpeake of others, which vſed not to ſhaue their haires; but rather plucked them out, that their ſkin might be the ſofter.

The next thing was, that the Nazarites ſhould abſteine from wine; and not onlie from wine, but alſo from vineger, from grapes, and from ſtrong drinke. What kind of drinke Sicera wasThis ſtrong drinke called Sicera (as Ierom writeth to Nepotianus) was a kind of drinke much like vntounto wine; which was p. 179made of wheate, or of aples, or daies, or elſe of other fruits. Further, they were forbidden to eate huſkes of grapes, or kernils, which ſhould be taken out of the wine preſſes. They were commanded alſo, that they ſhould not drinke Miſerath, which was nothing elſe, but the waſhing of the grapes: for the wine being preſſed out, there was water powred vponupon the grapes that were preſſed, which when it was boiled, reteined ſome taſt of the wine: this we call the ſecond wine. But the Chaldaean interpretation calleth Sicera, Old wine. And it is manifeſt enough, whie the Nazarites were forbidden to drinke both wine, The diſcommodities of wineand ſtrong drinke: for theſe things both trouble the head; and ſtirre vp men vntounto luſt, as Salomon giueth aduertiſement in the twentie chapter of his Prouerbs; verſe. 1.Wine maketh a man to be ſcornefull, and ſtrong drinke cauſeth a man to be vnquiet, and whoſoeuer is deceiued thereby, ſhall neuer be wiſe. Paule alſo, Eph. 5, 18.Eph 5:18in the fift chapter to the Epheſians, ſaith; Be not droonken with wine, wherin is exceſſe: but be filled with the ſpirit. Moreouer, the prieſts in the old lawe were forbidden to drinke wine, before they came to holie ſeruices: Leuit. 10, 9.Lev 10:9wherefore it behooued the Nazarites, bicauſe they were like to prieſts, that they ſhould abſteine from wine.

3The third thing was, that they ſhould not violate themſelues with anie moorning for the dead: Moorning for the dead.for as through ioie we be ouermuch puffed vp, ſo are we ſometimes gréeuouſlie troubled with heauineſſe and moorning. But God would, that his miniſters ſhould be void of affections, eſpeciallie of the vehement ſort of affections; ſéeing by them men are more greeuouſlie troubled than is méet? And yet were not theſe obſeruations anie merits, wherein they placed righteouſnes; but were onelie rites and exerciſes, whereby, after a ſort, men were kept in their dutie. For the vow of a Nazarite, was a certeine ſeparation from other men. But what they did in the meane while, it is not preſcribed: howbeit, manie thinke, that they were commanded to indeuour themſelues to the contemplation and knowledge of the lawe, and to woorſhip and call vponupon God trulie.

9 We ſée that God of his eſpeciall wiſdome would teach the people by this kind of vow. The Philoſophers write, that a man muſt earneſtlie indeuour, that he may be able to behold high things; and with his knowledge to comprehend the nature of all things. But this they ſaie can neuer be, vnles the affections be tempred in vsus, otherwiſe we be verie oftentimes carried away with rage and luſt. Wherefore God would hauehave his to be void of theſe affections; namelie, of moorning, pleaſure, too much care and thought about decking of the bodie: for theſe doo not a litle hinder the tranquillitie of the mind, and the ſpirituall cogitations thereof. Wherefore in the lawe, he as it were taught his people to make preparation to higher things, leaſt they ſhould with vnwaſhen féete, hauehave acceſſe vntounto holie things. Vndoubtedlie they which be indued with the knowledge of God, ought to prepare and make readie themſelues, before they come to the hearing of the word of God, or to the receiuing of the ſacraments. verſe. 4;Ieremie in the fourth chapter, verie well admoniſhed vsus; Turne vp your fallowe ground, and ſowe not among the thorns.

And they vowed this kind of vow (as we hauehave ſaid) for a certeine time; either for a yéere, or for a monethmonth, or as euerie man thought it moſt profitable for himſelfe. For the natures of men are oftentimes changed, and the ſtudie of godlineſſe ſoone waxeth cold; therefore it muſt by ſome meanes be reſtored. Hereof aroſe the departures, which the fathers vſed into ſolitarie places for a time. So they, which gouerned the publike weale, when they were tired with buſineſſe, kept themſelues ſecret manie times in their priuate féelds and manors: not for idleneſſe or ſluggiſhneſſe ſake, but to refreſh their minds, and that they might returne the more prompt and better prepared to accompliſh matters. And the noble Rhetoricians, being weried with pleading of cauſes, ſometimes went into the countrie, to heare, to talke, to read ſomewhat, to meditate in their minds the orations that they had made and heard before: and ſo to returne againe more perfect and readie to the pleading place. So the Nazarites for a certeine time departed from the companie and fellowſhip of other men; that they might afterward returne the better and purer to execute the ſtate wherevnto they be called.

Chriſt alſo, in the night time departed vntounto the mountaine; Luke. 21, 37.Luke 21:37but in the daie time he returned vntounto the people. And when the apoſtles were returned, whom he had ſent foorth to preach, Mark. 6, 31.Mark 6:31he led them awaie for a little while into the deſart, that they might there reſt & refreſh themſelues. For this cauſe perhaps Lent was firſt inſtituted, that men, Whie Lent was inſtituted.which all the yéere had béene occupied with ciuill buſines, might that ſeaſon at the leaſt wiſe giuegive themſelues to deuotion. This doo the popiſh biſhops pretend. But admit that it was firſt inſtituted for this cauſe; let them ponder wherto it is now fallen at the length: doubtleſſe vntounto méere ſuperſtition, whereby there is no other thing offered vntounto the people but choiſe of meats, old wiues fables, vngodlie ſongs; and pilgrimages, which commonlie they call ſtations, verie prophane and idolatrous. In the meane time, there is no mention made for the diminiſhing of couetouſneſſe, luſt, lecherie, and other wicked acts. Further, it were conuenient, p. 180that men, through ſo long a faſt ſhould become the better; but after Eaſter they are become much woorſe.

Paule toke vponupon him the vow of the Nazarites. verſe. 18. verſe. 20.10 But returne we to the vow of the Nazarites, Paule ſéemeth to hauehave vowed it; ſéeing in the 18. chapter of the Acts of the apoſtles, he polled his head in Cenchrea: and in the 21. chapter, he was perſuaded of the elders to doo it; There be here (ſaith he) foure men, which hauehave a vow, thou ſhalt be with them. There the ſhauing of the head declareth, that that vow perteined to a Nazarite: for as it is written in the lawe; Num. 6, ver. 6, 9, &c.Num 6:6Num 6:9If it had happened, that the Nazarite, in the time of the vow, which he had taken vponupon him, had defiled himſelfe ouer the dead, or by anie other meanes, the vow was broken. And it was the Nazarites dutie to come vntounto the tabernacle, and to declare vntounto the prieſts what had happened; to poll his head, to offer ſacrifice, and ſo to begin anew the vow of a Nazarite: for whatſoeuer he had before obſerued, it was taken to be vncleane, and of no force. So Paule (as if ſome thing had happened vntounto him among the Gentils, where he had béene conuerſant) would be purified in the temple; as though he ſhould hauehave begun the obſeruation of his vow againe.

A feigned deuiſe of the Papiſts concerning Moonks.The Papiſts crie, that by this vow of the Nazarites, there was a certeine ſhadowe at that time of their religious Moonkerie. Neither doo they conſider, that the vowes of the Nazarites were inſtituted by the word of God. Let them ſhew on the other ſide the commandement of God for their Moonkerie, which thing if they cannot doo, then there reſteth nothing, but that we may ſay, that the ordinances of Moonks are not the vowes of Nazarites; but of ſuperſtitious men, & a certeine ridiculous imitation, or an euill zeale of the old vow of the Nazarites. So likewiſe in old time, ſuperſtitious men, when they ſawe that Abraham would hauehave offered his ſonne, Whence came the drawing of children through the fire.and that for the ſame cauſe he pleaſed God verie well: they alſo would néeds offer their ſonnes, and make them paſſe through the fire: by which moſt wicked deuiſe they offended God moſt gréeuouſlie. But our worſhipping muſt leane vntounto the word of God. Indéed ciuill inſtitutions, though they be without the expreſſe word of God, may be receiued; ſo that they be not repugnant to the word of God: but the ſeruice of God, and religion, muſt be deriued from no other thing, but onelie from the word of God. But (I beſéech you) let them ſhew me from whence they hauehave the vow of perpetuall ſole life; or how can the ſame agrée with the Nazarites? Firſt, Gen. 1, 28.Gen 1:28it is againſt the creation of man, ſéeing it was ſaid vntounto the firſt parents; Increaſe and multiplie. 1. Cor. 7, 9.1 Cor 7:9Further, it is againſt the ſaieng, which Paule reherſed; He that cannot conteine, let him marrie.

They vow pouertie alſo. Againſt the vow of Moonks.But what maner of pouertie? Forſooth to liue by begging. A goodlie vow, when they will be mainteined by the labours of other men! Vndoubtedlie this is againſt charitie, ſéeing Paule ſaith vntounto the Epheſians; He which did ſteale, Eph. 4, 28.Eph 4:28let him ſteale no more; but rather let him labour with his hands, that he may hauehave wherewith to giuegive vntounto him that ſuffereth neceſſitie. But thou wilt ſaie, that of the Moonks there be ſome which are rich. I grant that, but they alſo doo contrarie to the word of God, wherein it is commanded; that He which laboureth not, ſhould not eate. 2. Theſ. 3, 102 Thess 3:10Beſides this, they doo vow obedience. But vntounto whom? To certeine men. When as Paule plainlie writeth; Be ye not made the ſeruants of men. 1. Cor. 7, 23.1 Cor 7:23But they ſaie; I hold of Francis; I of Dominike; I of Benet: whereas Paule would not ſuffer that the chriſtians ſhould ſaie; 1. Cor. 3, 4.1 Cor 3:4I hold of Paule; I of Apollo; and I of Cephas. Wherefore then doo they ſaie, that they agrée with the Nazarites? Let vsus diligentlie examine euerie thing. The Nazarites ſhaued not their haire, but theſe men ſhaue it. They are not agreeable to the Nazarites but rather be contrarie.The Nazarites did drinke no wine, but theſe men glut themſelues therewith. The Nazarites came not to funerals, but theſe men deſire nothing ſo much as the funerals and obſequies of the dead. Howbeit, theſe things I will ouerpaſſe: this onelie I adde; although in the Iewiſh religion, the vow of the Nazarites was the principall vow, yet were they not forbidden to marrie. Origin.In other vowes (ſaith Origin) they gaue either a ſhéepe, or a goat, or an oxe, or ſome other thing; but in this kind of vow they offered themſelues: and yet their ſtate agréed well enough with matrimonie.

11 As touching Samſon, he became a moſt ſtrong yoong man. Who would hauehave thought, that the ſame ſhould euer hauehave come to paſſe? The parents were not commanded to inſtruct him in the art of warfare, or to ſend him foorth vntounto warre. Thou wouldeſt much rather hauehave thought, that his bringing vp ſhould hauehave béene as a Moonke, than as a ſoldier. But God was minded to ſhew, that all the ſtrength, which Samſon was to hauehave, ſhould be deriued from his ſpirit. And in that he ſhould be a Nazarite all his life time, as Samuel alſo was; that was particular, and aboue the common inſtitution of others: by the déed I meane, and not by the right or vow of the parents. Iudg. 13, ….Judg 13Samſon ought to hauehave obeied, although he had not vowed; bicauſe the word of God came betwéene. 1. Sam. 1, 11.1 Sam 1:11Howbeit, touching Hanna the mother of Samuel, Whether it was lawful for Hanna to vow for hir ſonne.it may be doubted, how it was lawfull for hir to vow for hir ſon: for it may ſcarſe ſéeme iuſt, that the ſonne ſhould be bound by the vow of the parent.

It was demanded in the time of Benet, whether p. 181the children, whom their parents offered vntounto Monaſteries, might marrie, when they came vntounto mans ſtate. Gregorie.Gregorius Magnus, writing to Auguſtine the biſhop of England, anſwereth, that it is vtterlie vnlawfull. Which ſaieng is verie hard againſt the word of GOD: for Paule ſaith; …. Cor. 7, 9.that It is better to marrie than to burne: and, He which cannot refraine himſelfe, let him marrie. The Councell of Carthage.In the third councell of Carthage, whereat Auguſtine was alſo preſent, it was decréed; That children being offered vntounto the church, when they came to mans ſtate, ſhould either marrie, or elſe vow chaſtitie. This alſo was ſeuere inough: for who maie require this of that age, being vnſkilfull of things, and ignorant of hir owne ſtrength? But this I ſpeake, to the intent it maie be knowne, that there be decrées contrarie vntounto decrées.

But to returne to the matter, I ſaie, that Hanna might vow for hir ſonne; for as touching the performing of the vow, ſhe might eaſilie prouide, that ſo long as he ſhould be brought vp by his parents, he ſhould not drinke anie wine, nor cut off his haire, nor be at anie funeralles. But after he came to lawfull age, it was Samuels owne part to obſerue theſe things: indéed, not in reſpect of the vow, but bicauſe of the obedience which he ought vntounto his parents. For children ought to obeie their parents, in all thoſe things, which are not againſt pietie, and the word of God. The Rechabits. Iere. 35, 2.Jer 35:2So the Rechabites (as it is in Ieremie) when they obeied their father Ionadab, who commanded them to drinke no wine all their life time, nor to dwell in cities: for the ſame cauſe were commended of GOD. Howbeit, Hanna, vnleſſe ſhe had had a peculiar inſpiration from God, could not hauehave vowed, that Samuel ſhould all his life time miniſter at the tabernacle of the Lord: forſomuch as the lawe of God diſcharged men from the miniſterie, after a certeine ſpace of yeares; namelie, in the fiftie yeare. But whereas I ſaid, that it was lawfull for Hanna to vow the vow of a Nazarite, for hir ſonne; The Maiſter of the ſentences. The definition of a vow.it ſéemeth not to ſtand with the definition of a vow, which is thus brought by the Maiſter of the ſentences: A vow is a teſtification of a willing promiſe made vntounto GOD, touching things apperteining vntounto GOD. But a vow, which is vowed by the parents, for the ſonne, can not ſéeme willing. Yes forſooth: it is willing, bicauſe the parents vow not by compulſion, but of their owne accord; eſpeciallie, when they command no vngodlie thing, or contrarie to the word of God.

How ſome are ſaid to be ſanctified in their mothers wombe. Iud. 13, 5.Judg 13:512 Some doo gather by the hiſtorie of the Iudges, that Samſon was ſanctified in his mothers wombe; the verie which thing alſo is beléeued, both touching Ieremie, & alſo Iohn Baptiſt: and they will hauehave him ſo to be ſanctified, as he afterward committed no deadlie ſinne (as they call it.) But this is falſe, and vaine: neither is, Iere. 1. 5. Luk. 1, 15Jer 1:5Luke 1:15To ſanctifie, in this place anie other thing, than To appoint one to the execution of ſome certeine worke. Samſon therefore was ſanctified, that is, appointed of God to deliuer his people. So was Ieremie ordeined to propheſie, and Iohn to be a voice of a crier in the wilderneſſe. Neither is it brought to paſſe, by this kind of iuſtificaion, that theſe men neuer ſinned: for, Rom 3, 4.Rom 3:4Euerie man is a lier: and (ſaith Salomon) There is no man that ſinneth not. Further, 1. Kin 8, 461 Kgs 8:46what ſhall we ſaie of Samſon? Did he neuer ſinne? Yes ſurelie he fell, and that gréeuouſlie. Paule alſo, who vntounto the Galathians ſaith, Gala. 1, 13. and. 15.Gal 1:13Gal 1:15that he was ſeparated from his mothers wombe, and yet did he perſecute the church of God. Otherwiſe the children alſo of the chriſtians are ſaid to be holie; forſomuch as God is not onelie our God, but alſo the God of our ſéed: acording to that which Paule ſaith vntounto the Corinthians; 1. Cor. 7, 14.1 Cor 7:14Your children be holie: and yet neuertheleſſe, no man can doubt, but that they afterward fall, and gréeuouſlie ſinne.

13 One thing remaineth to be ſpoken of: When the father voweth, and the ſonne deſireth to performe the vow of his father; what if the vow ſhould be againſt the health of the ſonne? Perhaps he ſhall fall into ſome ſickneſſe, & that it behooueth him to drinke wine, or cut off his haire; what is to be doone in this caſe? I hauehave elſe-where declared, that the precepts of God are of diuers degrées; ſo that ſome be greater, and ſome of leſſe weight. As touching God, that is the commander, all are equall and like one to another; but as concerning the things, which are commanded, there is ſome difference. Wherefore the leſſe precept muſt giuegive place to the greater: for which cauſe Chriſt ſaid out of the words of the prophet; I will hauehave merciemercy & not ſacrifice. Matt. 9, 13 Oſe. 6, 6. If the vow be repugnant with charitie, it muſt be broken. verſe. 23.Matt 9:13Hos 6:6Not as though God vtterlie contemned ſacrifices, which he had commanded; but bicauſe he more eſtéemed merciemercy. And Chriſt alſo in the Goſpel of Matthew, the 5. chapter admoniſheth; that, If thou offer thy gift at the altar, and there remembreſt that thy brother hath ſomewhat againſt thee, thou muſt go firſt and reconcile thy ſelfe vntounto thy brother, and then returne and offer thy gift. Whereby he declareth, that he will altogither hauehave the leſſe precept giuegive place to the greater.

So that we muſt thus anſwer vntounto the queſtion; God commandeth the Nazarites to abſteine from wine, he alſo commandeth euerie man to defend his life by good means. Here, when as the ſicke man cannot kéepe both the precepts; it is méet that he preferre the greater before the leſſe. Thus alſo did the Rechabites, the ſonnes of Ionadab behaue themſelues. For although their p. 182father commanded them, that they ſhould not dwell in cities, neither drinke anie wine; and were alſo commended by God, bicauſe they obeied the precepts of their father: yet at the verie ſame time that Ieremie wrote theſe things of them, Iere. 35, 2.Jer 35:2they dwelt at Ieruſalem, contrarie to the commandement of their father. For the Chaldaeans had waſted all their lands; wherefore they perceiued, that there was then no place left for their fathers commandement. But in Monaſteries it is contrarie: for if the father be ſicke, the ſonne is ſo bound by religion, that he may not in anie wiſe helpe him.

Of the vow of Ieptha, in the 11. of Iudges, verſe. 34.

14 Here may a man aſke the queſtion; whether Ieptha ſinned, Whether Ieptha in vowing ſinned.in vowing, and in performing his vow? The queſtion is hard, bicauſe it perteineth not vntounto the right, but vntounto the fact. We knowe, that in thoſe daies it was lawfull to vow; but what is to be thought of this act, nothing can be gathered by the words. It may be, that he ſo vowed by the inſpiration of God; which being a particular example, it ought not to be extended to imitation: as of this kind there be verie manie in the holie ſcriptures. Some there be which affirme, Whether Ieptha ſacrificed his daughter.that Ieptha did not offer his daughter in verie déed, but onelie puniſhed hir with ciuill death; namelie, in ſeparating hir from the common conuerſation, ſo that ſhe liued onelie vntounto God, by giuing hir ſelfe to praiers onelie, and by liuing apart from the companie of men. And they ſéeme to affirme that that was the vow Cherem: howbeit no ſuch as thereby the maiden ſhould be bound to be killed; but that ſhe ſhould liue as dedicated vntounto God, and continuallie giuegive hir ſelfe to his ſeruice. And euen as a féeld or houſe dedicated by the vow Cherem, The vow Cherem.could not be reuoked to the firſt owner: ſo (ſaie they) this maiden being once dedicated vntounto the Lord, could not returne vntounto hir old ſtate.

Dauid Kimhi, in defending of this ſentence, bringeth theſe reaſons. Firſt he weigheth the words of Ieptha; Iude. 11, 31.Whatſoeuer commeth foorth of my houſe, ſhalbe the Lords, and I will offer it for a burnt offering. This letter Vau, being a coniunction copulatiue, (as we ſaid in our commentarie) he thinks dooth make a propoſition alternatiue: as if it ſhould hauehave béene ſaid; If it be ſuch a thing, as may be ſacrificed, it ſhall be ſacrificed; but if it be otherwiſe, it ſhalbe the Lords and be dedicated vntounto him. Ibidem. 37.Further he ſaith, that the maiden deſired ſpace to bewaile hir virginitie: neither is it written; To bewaile hir ſoule or life. Wherefore it ſéemeth, that ſhe bewailed onelie this; to wit, that ſhe ſhould want a huſband and children: but if ſhe ſhould hauehave béene offered vp, it behooued hir chéeflie to lament for hir life. Laſtlie, he ſaith; verſe. 39.that the woords of the ſtorie declare it: for it is not ſaid, that Ieptha ſacrificed hir; but that he did as he vowed. If he had killed hir, it would hauehave béen written; And he offered hir a burnt offering to the Lord.

Of the ſame opinion is Rabbi Leui Ben-Gerſon: and he addeth, that it is written in the text; Rabbi Leui Ben-Gerſon.And ſhe knew no man. As though it ſhould be vnderſtood hereby, what kind of ſacrifice that was. And he thinketh, that Ieptha builded a houſe for hir, where ſhe ſhould liue alone: and he permitted her fellow virgins once a yeare to go and viſit hir, and to bewaile hir virginitie togither with hir. And afterward he addeth, that a man ſo dedicated, ought not to liue without a wife; bicauſe the man is not ſubiect vntounto the wife. Samuel, although he were vowed vntounto the Lord by the decrée of his mother; yet had he a wife and children. But a woman being ſo dedicated, might not marrie; bicauſe it was neceſſarie that ſhe ſhuld ſerue hir huſband, who remoouing anie whither, ſhe was to go togither with him. And therefore it is written, that Ieptha did to hir acording to his vow; & ſhe knew no man.

15 Of the ſame mind is Lyranus: and there be among the new writers ſome of great learning, which followe this interpretation. Lyra.But Lyranus pondereth theſe words; And the ſpirit of the Lord came vponupon him: and ſaith, that That ſpirit would not hauehave ſuffered Ieptha, Ibidem. 29.to hauehave cōmitted this murder. Beſides, he ſaith, that it is written, that there were two moneths ſpace giuen, ſo that he might aſke counſell of the prieſts. And it is not verie likelie, verſe. 39,but that he aſked counſell of ſo weightie a matter; or elſe that they told him that he might redéeme his vow. Neither is it probable, that this Ieptha appointed to doo anie thing raſhlie; ſéeing the epiſtle to the Hebrues calleth him holie. If thou wilt ſaie; He did vntounto hir, as he had vowed; Heb. 11, 32.Heb 11:32but he vowed a ſacrifice, and to offer whatſoeuer met him: they will anſwer; He vowed indéed, but vponupon this condition; ſo that it were lawfull. But when his daughter met him, either he learned, or elſe he vnderſtood that it was not lawfull. Wherefore if he had killed hir, he had not accompliſhed his vow, but ſhould hauehave diſhoneſted himſelfe. But on the contrarie part it ſéemeth woonderfull, that he was ſo abaſhed, and he tare his garments, if the maiden ſhould not hauehave béene offered vp. Further, to what end ſhould the virgins hauehave lamented hir? For if ſhe ſhould not hauehave béene ſlaine, there ſéemed to be no iuſt cauſe of moorning. Ouer this, if hir virginitie was to be offered vntounto God, it ſhould hauehave béene giuen with a willing mind.

Yea, and in the rendering of vowes, this is p. 183chéeflie to be regarded: What muſt be cheeflie regarded in vowes.that they muſt be paid chéerfullie, and with a willing mind. Herevnto Ieptha had no example in the ſcriptures, whereby it ſhould be lawfull for the father to bind his daughter by a vow, to kéepe hir virginitie: but contrariwiſe, God promiſeth abundance of children vntounto the obſeruers of the lawe, in the ſeuenth of Deuteronomie, Deut. 7. 13. Exod. 23, 26Deut 7:13Exod 23:26and 23. of Exodus. So then, that which GOD promiſeth in ſted of a great benefit, the ſame might not be hindered by a vow. Moreouer, the arguments of the Rabbins are ſlender and weake; as afterward ſhall be more abundantlie declared. Paule writeth in his firſt epiſtle to the Corinthians, the ſeuenth chapter; verſe. 37.If the father ſhall firmelie determine in his hart, hauing power ouer his owne will, to keepe his virgine vnmarried, he dooth well, &c. Wherefore writeth he; Hauing power ouer his owne will? If the maiden hir ſelfe will, the father may kéepe hir vnmarried; ſo that ſhe conſent. But Ieptha knew nothing of his daughters will, when he vowed: and then he ought not to thinke his vow to be ratified, when his daughter came out to méet him. And if this kind of vow ſhould not be firme in the new teſtament, much leſſe was it of value in the old teſtament; where the vow of virginitie was not knowne. But of this matter I hauehave ſpoken more in my booke of vowes.

16 There were others which thought, that Ieptha did in verie déed offer the maiden, which in thoſe daies ſhould not ſéeme ſo new and vnaccuſtomed a thing; for God required of Abraham that he ſhould offer his ſonne. Gen. 22, 2.Gen 22:2And ſuch a vow was thought of manie to be acceptable vntounto God; and that opinion alſo did paſſe vntounto the Ethniks: wherefore this ſentence is oftentimes ſpoken;

Sanguine placâſtis ventos, & virgine caeſa,

that is,

With bloud, and with a virgine ſlaine,

The winds ye hauehave appeaſd certaine.

There are works of poets, which make mention of Polyxena and Iphigenia; and alſo hiſtories of the Curtij and the Decij. And vndoubtedlie with this expoſition agréeth the Chaldaean paraphraſt, which among the Hebrues is almoſt of the ſame eſtimation and authoritie that the holie ſcriptures be. And that paraphraſt ſaith, that the maiden was ſacrificed; and reprooueth Ieptha, bicauſe he aſked not counſell of the high prieſt. And hereto doo all the ancient Rabbins agrée, which alſo doo blame the high prieſt; bicauſe he of his owne accord went not vntounto Ieptha. Ioſephus.Ioſephus alſo is of their opinion. Alſo Chryſoſtome writeth manie things of this matter, Chryſoſt.but altogither farre from the hiſtorie: he followeth allegories, ſo that there can be in a maner no certeintie gathered out of him. Ierom.But Ierom diſagréeth with himſelfe: in his epiſtle to Iulianus, he ſaith; that Ieptha was numbered among the ſaints; bicauſe he offered his daughter. But in his firſt booke againſt Iouinian, he writeth, according to the mind of the Hebrues; that Bicauſe he made an euill vow, he by the gift of God perceiued, that he did amiſſe in killing of his daughter. For there might hauehave met him either a dog, or an aſſe, which to hauehave offered had béene vngodlie: and thus in one place he praiſeth that, which in another place he diſpraiſeth.

17 Ambroſe ſaith, Ambroſe.in his third booke De virginitate; that The maid was in verie déed offered in ſacrifice: and he writeth, that Ieptha vowed not before the battell, but in the fight, and in the verie time of conflict, when the ſucceſſe was doubtfull. And he addeth; I doo not allow the murther, but I ſée a commendable feare, that he would not violate the promiſe, which he had made. And he ſaith moreouer, that this act is to be compared with the worke of Abraham: for when Abraham was about to kill his ſonne, the Lord cried out vntounto him; Ibidem. 1…Now I knowe that thou loueſt me. And he concludeth, that after the ſame maner Ieptha may be praiſed; bicauſe he ſhewed by his example, that the oracle of God, wherein hée commanded that vowes ſhould be performed, was to be preferred before children; yea, although it were his onelie begotten child that ſhould ſuffer. But he demandeth, whether God hauehave a reſpect to perſons; ſéeing he let Abraham from offering of his ſonne, but hindred not Ieptha? He denieth that God accepteth perſons; but ſaith, that it was neceſſarie he ſhould declare vntounto Abraham, that he delighted not in humane ſacrifices. Afterward followed the lawe, which in Deuteronomie, Deut. 12, 32Deut 12:32and Leuiticus, forbiddeth the offering vp of children. So then, the will of God was alreadie declared, both in Abraham, and in the lawe alſo: wherefore there néeded no new oracle, or new prohibition. Further, he noted, that in Ieptha there was no ſuch perfection, as was in Abraham: for Abraham wept not, tare not his garments, delaied not the ſpace of two moneths; but ſtraitwaie went, and Iſaac followed him. It is no maruell then (ſaith he) if God prohibited not Ieptha; forſomuch as he would puniſh his trifling ſhift.

And in his third booke De officijs, the twelfe chapter, he writeth; I will neuer be perſuaded, but that Ieptha vowed vnaduiſedlie: ſéeing he afterward repented. And he addeth, that he indéed alloweth not the fact: but he ſaith, that in a godlie feare he fulfilled his vow; howbeit, in ſuch ſort, as he appointed his poſteritie to lament it. He ſaith further; I cannot accuſe the man, bicauſe it was neceſſarie for him to paie that which he had vowed. But it is a miſerable neceſſitie (ſaith he) which is paied with the murther of his child: and it is better not to vow that p. 184thing, which he will not hauehave to whom thou voweſt it. And ſtraitwaie he ſaith; All promiſes are not to be kept: for God himſelfe hath ſometime altered his will. By which words he alludeth vntounto the place which is written in the 14. chapter of the booke of Numbers, touching the praiers of Moſes. verſe. 13.Wherefore Ambroſe is altogither of that mind, to thinke, that the maiden was offered, and for that cauſe (as I hauehave ſaid) preferreth hir before the two Pythagoreans. And after he ſaith in his exhortation vntounto virgins; She paid with hir bloud the vnaduiſed vow of hir father. And vponupon the firſt epiſtle to the Corinthians, the 15. chapter, he ſaith; In a thing which could not be acceptable, he was found faithfull, offring his daughter as he had fooliſhlie vowed. And againe; The act is not to be allowed, but the perſeuerance of faith is brought foorth for an example.

18 But theſe words of Ambroſe muſt not ſo lightlie be paſſed ouer: for they cannot abſolutelie be allowed, and as he hath ſpoken them; howbeit I hauehave brought them, to ſhew his opinion to be, that the maid was offred out of all doubt. But in his words this I firſt note, What things are to be noted in the words of Ambroſe.that he affirmeth a certeine godlie feare to be in Ieptha, whereby he was led to performe his vow: further, that children were not be preferred before religion: thirdlie, that Ieptha was found faithfull in that thing which could not be acceptable to God: laſtlie, that his perſeuerance of faith is ſet foorth for an example to followe. 1As touching the firſt, A godlie feare driueth not vntounto parricide. What affections are to be counted for godlie.I knowe not how that may ſéeme to be a godlie feare, which driueth a man to killing of his owne child. For he calleth it thrée or foure times murther. In déed there be certeine affections ingraffed in vsus by God, but yet vntounto vertues and to well dooing. A feare to eſchew ſinne, an anger that we maie puniſh wickednes, & ſo foorth. Wherefore feare, when it is applied to vertue, may be called godlie; but if it ſerue for vice, it cannot ſéeme godlie; naie rather, it hath a certeine maner of vngodlines. Otherwiſe the indeuour of idolaters might be praiſed; for we ſée them labour earneſtlie about the worſhipping of God: but bicauſe they applie not themſelues to the ſincere worſhipping of God, their indeuor cannot be called godlie. So, when that feare of Ieptha draue him to cōmit murther, how could it be godlie? If thou wilt ſaie, that by parricide or murther he meaneth not the ſinne or the wicked act; but the ſacrificing of his daughter: I will aſke, why he ſaith that he alloweth not of the act? Vndoubtedlie, if he cannot allow it, then he perceiueth that ſinne is therein.

2But in that he ſaith, that the louelove of children is leſſe to be eſtéemed than religion; that is true: but that was no religion, but a fooliſh, vnaduiſed, and raſh vow. Neither is the louelove of children leſſe to be eſtéemed, than ſuch vowes. 3Thirdlie he ſaith, that he was found faithfull: but what fidelitie is there in that, which could not be acceptable vntounto God? If my ſeruant ſhould doo that which I forbad him, may he therein ſéeme faithfull? 4But in that he calleth the immutable mind of Ieptha, conſtancie; in my iudgement he erreth: ſéeing the ſame was rather a wilfulneſſe, whereby he would néeds performe that which he had vnaduiſedlie vowed; neither can perſeuerance in anie euill thing be called conſtancie. He attributeth vntounto him a feare, A difference betweene perſeuerance and conſtancie.which he alſo calleth a godlie feare: & yet afterward he ſaith, that he repented him. If he repented him, he did againſt his owne conſcience; and againſt it no man ought to doo; For whatſoeuer is not of faith, is ſinne. Further, if he repented, why did he not amend his fault? For if anie thing had béene raſhlie done, that ought to hauehave béene amended. If God (as he ſaith) doo ſometime change his purpoſe; why then is it not lawfull for vsus to change our opinion that is not right? Afterward he ſaith, he cannot but commend Ieptha. But what will he cōmend? An vncircumſpect vow? But that ought rather to be blamed. Will he praiſe the performance of the vow? But that he calleth parricide, neither may it be praiſed. Wherefore I ſaie, that Ambroſe affirmeth, that the maiden was vndoutedlie offred in ſacrifice: and yet are not all his words to be allowed.

19 Now let vsus heare what Auguſtines opinion is touching this matter. Auguſtine.In his 29. queſtion vponupon the booke of Iudges, he writeth; that Out of this place the enimies of the old teſtament tooke occaſion to ſlander God the creator of the world: for they called him both an euill and a cruell God. Such were the Manicheis, Valentinians, Marcionites, and ſuch like peſtilent rable; Séeing (ſaie they) he delighteth in the bloud of man, how can he be but cruell? Auguſtine anſwereth; So far is it off, God hath no delight in the bloud of man.that God reioiſeth in the bloud of man, as he reioiſeth not in the bloud of beaſts: onelie he ſuffred for a time, that ſacrifices of brute beaſts ſhould be offered, to the intent he might inſtruct men by little and little. But what the ſacrifices of the forefathers ſignified, which might ſerue for their inſtruction; What the ſacrifices of the forefathers ſignified.he declareth not in that place: howbeit, I will ſhew the ſame in few words. Firſt, there was ſet foorth in thoſe ſacrifices, that The reward of ſinne is death: and that did he after a ſort teſtifie, which brought the ſacrifice; namelie, that he had deſerued to be killed, but that by the goodnes of God his death was tranſferred to the ſacrifice. By this means were the elder fathers inſtructed to beware of ſinne. Moreouer, thoſe ſacrifices directed the minds of men vntounto Chriſt; and they were certeine viſible preachings of him: and they taught, that Chriſt ſhould be that ſacrifice, that was to take away the ſinnes of the p. 185world; and vntounto which our death and damnation ſhould be tranſferred.

So then God of himſelfe delighted not in bloud, but by this ſchooling he taught his people: yea, and if he had béene delighted in ſacrifices, he might hauehave required to hauehave them leuied of men. God might hauehave required humane ſacrifices.For what ſhould hauehave letted him; or what iniurie ſhould he hauehave done vntounto vsus, if he would hauehave had ſacrifices of men offered vntounto him▪ For at one time or other, man muſt of neceſſitie die: wherefore it had béene no verie gréeuous thing to hauehave preuented him for a yeare or two; neither ſhould he hauehave doone anie iniurie vntounto vsus, eſpeciallie we vnderſtanding that we ſhould liue with him for euer. Vndoubtedlie in this thing no man might accuſe GOD of crueltie. But now, ſéeing he hath remooued all theſe ſacrifices, he manifeſtlie teacheth; that he dooth not reioiſe, neither in the bloud of men, nor yet in the bloud of beaſts. God would the firſt borne of men to be redeemed, not to be ſacrificed. Num. 3, 12. and. 18, 15. Deut. 12, 31Num 3:12Num 18:15Deut 12:31Yea the firſt borne of men, when they were bound vntounto him, he would not hauehave them ſacrificed, but redéemed with a price; which he would not hauehave doone, if he had taken anie pleaſure in bloud. In the 12. chapter of Deuteronomie, he ſaith; The nation which I will driue out before thee, doo ſacrifice their ſonnes and daughters, but ſee that thou doo not ſo. But Auguſtine demandeth further; Whether there be anie ſlaughter of men, A certeine kind of ſlaughter of men is acceptable vntounto God.that is acceptable vntounto God? He anſwereth that there is. But what ſlaughter? When men (ſaith he) are killed for righteouſneſſe ſake: not that the death of martyrs of it ſelf pleaſeth God, but bicauſe that godlineſſe and faith towards God is both declared and alſo preſerued thereby. And the death of Chriſt ſo pleaſed God, that it redéemed the whole world.

Martyrdoms be as it were ſacrifices.And the death of Chriſtians, which they ſuffer for the name of Chriſt, may after a ſort be called a ſacrifice. Wherefore Paule, in the ſecond to Timothie, the laſt chapter writeth; foreign, &c. That is, I am ſacrificed, &c. In which ſaieng he calleth his death an immolation or offered ſacrifice. And in the ſecond chapter to the Philippians, foreign, that is, If I be now offered vp vponupon the ſacrifice and ſeruice of your faith. Martyrdoms of men make no ſatiſfactions for ſinnes.And yet ſuch ſacrifices make not ſatiſfaction for ſinnes: for that dooth the death of Chriſt onelie. But the death of martyrs pleaſeth God, bicauſe the cauſe is acceptable. Auguſtine was baptiſed of Ambroſe; and being woonderfullie affected vntounto him, he followeth (where he maie) the opinion of him, as of his ſchoolemaiſter, but ſomewhat more warilie. In déed he compareth Ieptha with Abraham; but he putteth a difference, which Ambroſe noted not. Abraham (ſaith he) had the word of God [to warrant him] for the ſacrifice of his ſonne; ſo had not Ieptha: naie rather, he had the lawe againſt him, that he ſhould not ſacrifice hir. And in Abraham it was not the ſlaughter that pleaſed God, but the faith. Further, there is a great difference; for a man to doo anie thing of himſelfe, and to hauehave a will to doo thoſe things which be commanded him. And Auguſtine dooth prudentlie admoniſh, that Ieptha vowed an humane ſacrifice, Ieptha, as Auguſtine thought, vowed an humane ſacrifice.not being beguiled, but willinglie. Whatſoeuer (ſaith he) ſhall come foorth of my houſe, I will offer it for a burnt offering, &c. Doo we thinke that beaſts would come foorth to méet him, as he ſhould returne home? Men indéed vſe to go out and méet with ſuch as hauehave the victorie, and to reioiſe with them: wherefore he vowed an humane ſacrifice.

20 The ſcripture dooth onelie make mention of this act, but praiſeth not the ſame. Euen as alſo it is mentioned in the ſcriptures, that Iuda did lie with his daughter in lawe; Gen. 31, 8.Gen 31:8howbeit that is not allowed. So there can nothing be gathered by theſe words, whie the act of Ieptha ſhould be praiſed. Further, The raſhneſſe of the fathers, is puniſhed by the death of their children. Heb. 11, 32.Heb 11:32Auguſtine thinketh with Ierom, that God would puniſh the raſhneſſe of the fathers vow, by the death of his daughter. But there be two places (ſaith he) that let me from the blaming of Ieptha. One is, for that in the epiſtle to the Hebrues, he is numbred among the ſaints: and it is written, that The ſpirit of the Lord was vponupon him. Howbeit, did thoſe holie men, which are reckoned in the epiſtle to the Hebrues, neuer ſinne? Yes vndoubtedlie, their ſinnes are ſet foorth in the holie ſcripture. Iud. 8, 2…. and .33.Judg 8:2Judg 8:33Gedeon, who is among that number, a litle before his death made an Ephod, which was the deſtruction both of himſelfe, and alſo of his houſe. The ſecond place is; verſe. 19.The ſpirit of the Lord came vponupon him: yet this letteth nothing, but that he might afterward fall. But thou will ſaie, that Ieptha had the victorie: but with Gedeon there went nothing well, after that act. Yea, Iud. 8, 27.Judg 8:27and Gedeon (ſaith he) did before after a ſort tempt God, and yet he had the victorie. On this wiſe ſaith Auguſtine. But I would ſaie otherwiſe: for I agrée not with Auguſtine, to thinke that Gedeon tempted God.

So then I would anſwer after this maner; Dauid committed adulterie, 2. Sam. 11, 4.2 Sam 11:4and ſtraitwaie afterward obteined the victorie, and tooke the citie Rabbeth Ammon; in the ſiege whereof he cauſed Vrias to be ſlaine. Saule perſecuted Dauid: 1. Sam. 23.1 Sam 23in the meane time there were meſſengers ſent to him from the Philiſtines; he leauing Dauid, went to the warre, and obteined the victorie. Moſes ſinned at the waters of ſtrife. Num. 20, 12Num 20:12The people alſo had ſinned manie waies, and yet they obteined the victorie againſt Sihon and Og, Numb. 21.Num 21being moſt mightie kings. Wherefore we will grant, that Ieptha was numbred among the ſaints, p. 186and yet he might ſinne. And although he ſinned, yet he obteined the victorie. And we will grant, that the ſpirit of the Lord came vponupon him; but it was the ſpirit of ſtrength. And although the ſpirit of the Lord were vponupon him, yet it is not of neceſſitie, that he did all things by the ſame ſpirit: for we alſo, who are chriſtians, hauehave the ſpirit of Chriſt, when as yet none of vsus is renewed in all parts: naie rather, we doo all ſinne oftentimes.

God, by the ſinnes of the godlie wold figuratiuelie inſtruct the people.Auguſtine addeth moreouer, that although the forefathers ſomtimes ſinned; yet it nothing hindereth, but that God may vſe their ſinnes to ſignifie thoſe things, which might inſtruct the people. For GOD is ſo good, that euen out of verie ſinnes he picketh laudable commodities; and maketh them allegoricallie to declare what ſéemeth profitable vntounto him. In like maner as when Iudas plaied the harlot with his daughter in lawe: the ſame ſignified, that GOD would couple vntounto him his church, which before was an harlot. And ſo it may be, that by this act of Ieptha, he ſignified; that God ſo loued mankind, as he would giuegive his onelie begotten ſonne to die for it: for he did not in vaine, and without anie cauſe ſuffer ſuch a thing to be doone by the fathers. Albeit they gréeuouſlie ſinned, yet could God vſe their actions to the inſtruction of his people. They were amazed at the ſacrifices of beaſts; neither did they (as it had béene méet they ſhould) lift vp the eies of their mind vntounto Chriſt. Wherefore God would by this meanes ſtir vp them that were ſluggiſh, that by the humane ſacrifice of the daughter of Ieptha, they might be led to thinke vponupon Chriſt: for he it was, that ſhould giuegive life, and become the ſacrifice for mankind.

21 Afterward Auguſtine declareth a reaſon, whereby he defendeth the act of Ieptha; It may be ſaid (ſaith he) that he was mooued by the ſpirit of GOD to make a vow, and led by the ſame ſpirit to performe it; wherefore he ſhall be woorthie of praiſe: ſo farre is it off, that he ſhould be reprooued. Howbeit, this cannot be gathered by the words of the hiſtorie. And whereas ſome ſaie (which we before hauehave touched) that he wept, r…at his garments, ſorrowed earneſtlie, and therefore was not led by the ſpirit of God: this dooth not much mooue me. God ſo requireth obedience, as he draweth not awaie humane affections. Matt. 26, 38. Ibidem. 39.Matt 26:38For God ſo requireth of vsus the duties of godlines, that neuertheles he taketh not from our minds humane affections. Chriſt himſelfe, when he was to ſuffer willing death for our ſakes, ſaid neuertheles; My ſoule is heauie euen vntounto the death. He praied alſo; Father, if it be poſſible, let this cup paſſe from me. But Auguſtines meaning was to declare, how Ieptha might be defended; which I alſo would gladlie doo, if I had anie part of the hiſtorie to helpe me. But that which followeth in Auguſtine, is ſpoken to imitate Ambroſe: An excuſing of Auguſtine.for he writeth, that The error of Ieptha hath ſome praiſe of faith. Which (as I hauehave declared before) may not be receiued: for, if it were an error, then can it not be aſcribed vntounto the motion of the holie Ghoſt. Further, if it were ſinne, what praiſe of faith can there be in it? Bicauſe he feared, not to paie that which he had promiſed. What if the vow were not lawfull? Can faith be commended there?

Moreouer he ſaith; He eſchewed not the iudgment of God, and he hoped that he would hauehave forbidden him from killing of his daughter. He would rather that the will of God ſhould in anie wiſe be doone, than that he would contemne it. Theſe things were well ſpoken, if he had béene aſſured of the will of God. But was not the will of God manifeſt? Naie rather, God had otherwiſe forbidden by his lawe. Wherfore, if it were an error, it ought not to be praiſed: but if the ſpirit mooued him, then was there no error in it. That which he afterward addeth, is moſt true, and maketh on my ſide. Firſt he teacheth, that it was forbidden, both by the example of Abraham, and alſo by the lawe, that a man ſhould not kill his children. Further, why the maidens wept, he bringeth the ſame reaſon, which I alledged; namelie, that both fathers ſhould beware from binding themſelues to ſuch a vow; and alſo that ſo great an obedience of ſuch a maid ſhould not be forgotten. Theſe things we hauehave out of Auguſtine; by which words appéereth, that his opinion was, that this virgine was ſacrificed in verie déed; and not compelled by the vow of chaſtitie to liue ſole. Which iudgement I my ſelfe doo altogither allow.

22 They which hold the contrarie, hauehave onelie two or thrée authors: but there be a multitude which hold on my ſide, and eſpeciallie the ancient Rabbins, which liued at that time, when the Chaldaean paraphraſt, and the writing of the Thalmud were ſet foorth. For the Chaldaean paraphraſt affirmeth, that the maiden was ſlaine. Ioſephus, Ambroſe, Reaſons by which the interpretation is confirmed.and Auguſtine are of the ſame opinion. And the reaſons which we hauehave, are not to be contemned. 1Firſt, bicauſe there was no lawe in the old time, that maidens ſhould vow chaſtitie: naie rather, it was a curſſe, if a woman had died barren, and without children. Yea, and God promiſed vntounto the Hebrues; If ye obſerue my lawes, Exod. 23, 26Exod 23:26there ſhall be no barren woman among you. Neither is it verie likelie, that holie men would by their vow hinder this promiſe. 2Againe, in all the ſcriptures reuealed by GOD, there remaineth not anie example of ſuch a thing. 3Alſo by this interpretation we might ſéeme (after a ſort) to confirme eccleſiaſticall vowes, which are manifeſtlie repugnant vntounto the word of God: for Paule p. 187admoniſhed, 1. Cor. 7, 9.1 Cor 7:9that He which cannot abſteine, ſhould marie a wife. 4I ſpeake not how Ieptha taried not for the conſent of the maiden, before he vowed: without which (as I hauehave before ſaid) the vow of virginitie might not be ratified; I hauehave opened my mouth (ſaith he) vntounto the Lord, Iud. 11, 35.Judg 11:35and I cannot call backe. Wherfore he vowed not the virginitie of the maiden, ſéeing he aſked not counſell of hir.

5To this alſo ſerueth the lamenting of the virgins, and therewithall the bewailing of the maiden hir ſelfe: for ſhe deſired that ſhe might, with hir fellowes, bewaile hir virginitie. But if it were a vow, why ſhould ſhe hauehave lamented it? We vſe to bewaile our ſinnes, and not our vowes. But the cauſe that mooued the Rabbins, Dauid Kimhi, and Leui Ben-Gerſon, was this: for that they will either allow or excuſe the act of Ieptha. But we muſt not labour thereabouts; not bicauſe we are deſirous to hide thoſe things which the Fathers hauehave doone amiſſe; but bicauſe we ſée, that the things which are not well doone, muſt not be excuſed. 6Moreouer, this alſo doth not a little perſuade me, that the Iewes at this daie hauehave not this vow of virginitie among them. So as all theſe reaſons lead me to thinke, that the daughter of Ieptha was ſacrificed in verie déed. But if it be demanded, whether he ſinned or no in the dooing hereof? Two maner of anſwers to the queſtion.It may be anſwered two maner of waies. Firſt, in reſpect that he was a man, he might ſinne: as manie other of the old Fathers fell. Secondlie, it may be ſaid, that he did this by the motion of the holie Ghoſt: not as though God would hauehave other to imitate this act; but that men might by it vnderſtand, that Chriſt ſhould die for their ſaluation. It is frée for anie man to chooſe either of theſe anſwers: but I rather thinke, that he ſinned. Now reſteth to confute the arguments of the Rabbins.

23 In that they ſaie the maiden was not killed by hir father, but onelie puniſhed with ciuill death: namelie, that ſhe ſhould liue apart from the fellowſhip of men, without a huſband & children; it is not well ſaid. For it cannot be prooued by the holie ſcriptures, that there was anie ſuch vow in the old time. I knowe that there were Nazarites, 1. Sam. 1, 11 1. Sam. 8, 1. Iud. 13, 5. and 14, 1. How the withdrawings from men are to be allowed, or not to be allowed. Matt. 4, 2. Luk. 1, 15. and 3, 3.1 Sam 1:111 Sam 8:1Judg 13:5Judg 14:1Matt 4:2Luke 1:15Luke 3:3which abſteined from wine, and ſtrong drinke, and from all drinke which would make one droonke; but they abſteined not from matrimonie. Samuel and Samſon, being either of them a Nazarite, had wiues; and Samuel had children, as the holie hiſtorie declareth. But the withdrawing from the companie of men, is not altogither to be diſallowed; ſo that there come ſome fruit thereby vntounto the church. Chriſt departed 40. daies, and faſted; but afterward he returned to inſtruct the people. Iohn Baptiſt ſeuered himſelfe, but that was for a certeine time; and he baptiſed and preached. So, ſome of the Fathers went ſometime apart, where they gaue themſelues to praiers and godlie meditations; that thereby they might returne the better inſtructed to preach. But I can in no caſe allow the perpetualneſſe of ſolitarie life: for we are not borne to our ſelues, but to others alſo.

And whereas in the old time, there were ſome which were Nazarites for euer; that came not to paſſe by the inſtitution of man, but by the commandement of God: which thing is written to hauehave happened vntounto Samſon, and Iohn Baptiſt. Iud. 13. 5. Luke. 1, 15.Judg 13:5Luke 1:15Otherwiſe Nazarites vowed, but onelie for a time: wherefore that which the Rabbins claime, is falſe; for there was no ciuill death by the law, whereby men and women were depriued of mariage, for their whole life time. Dauid Kimhi ſaith, that this letter Vau, maketh ſometime a propoſition diſiunctiue. I grant that the ſame is found in certeine places of the ſcripture. But it is no firme argument to ſaie; It is found in ſome places, Therefore it is ſo in this place. But rather for the moſt part, Vau maketh no diſiunctiue propoſition; but rather a copulatiue: & vndoubtedlie it is here brought in by expoſition; It ſhall be the Lords (ſaith he.) After what maner? For I will offer it for a burnt offering.

24 Beſides this, they reaſon; The maiden deſired a ſpace of time, Iud. 11, 37.Judg 11:37wherein ſhe might bewaile hir virginitie: & ſhe ſaith not, to bewaile hir ſoule or life. This argument carieth a ſhew, but it hath no ſtrength: for if death ſhould be lamented; then vndoubtedlie it is much more to be lamented, when a ſharpe condition is ioined therewith. The maiden was ſure to die at ſome certeine time: but that ſéemed verie hard vntounto hir, that ſhe ſhould die without children; ſo as that condition is expreſſed, which made the cauſe more miſerable. He ſaith moreouer; verſe. 39.It is not written, that Ieptha offered hir for a burnt offering: but that he onelie did according to his vow. I anſwer; that there is inough ſaid, when it is ſaid, that he did according to his vow. And it is often ſéene, that in narrations, thoſe things that be more cruell, be not expreſſed. And although the words be not all one, yet is it ſufficient, if they be of like weight. Ibidem.Leui Ben-Gerſon reaſoneth vponupon this, that is written; And ſhe knew no man; Therefore (ſaith he) ſhe liued, but maried not: howbeit this reaſon is of no force; for this ſentence is an expoſition of the words that go before. For why did the virgins bewaile hir? Euen bicauſe ſhe was vnmaried, & coupled to no man. But Lyranus ſaith; verſe. 29.The ſpirit of the Lord came vponupon Ieptha: wherfore he vowed not his daughter for a burnt offering.

This reaſon (as we hauehave heard) Auguſtine anſwereth; That ſpirit vndoubtedlie was the ſpirit p. 188of ſtrength, and of warlike knowledge. Neither can all, that Ieptha afterward did, be ſaid to hauehave come from the ſame ſpirit. Moreouer (ſaith Lyranus) there was two moneths ſpace betweene, wherein he aſked counſell of the prieſts: and they gaue him counſell to kéepe his daughter a virgin. But the ancient Iewes rather affirme, that he was ſo ſtubborne, as he would not aſke counſell of the prieſts: and for that cauſe he is blamed by the Chaldaean paraphraſt. Neither is it anie new thing, that men ſometimes ſinne, bicauſe they thinke that they hauehave no néed of counſell: and that doth moſt commonlie happen vntounto princes. For they hauehave a hautie mind, and loftie ſtomach: and therefore thinke that they hauehave counſell inough. But he is numbred among the ſaints. To this doth Auguſtine anſwer alſo, that others were in like maner numbred among the ſaints; the which neuertheleſſe did ſinne gréeuouſlie. Laſtlie he ſaith; If he had ſacrificed his daughter, he ſhould not hauehave fulfilled, but hauehave broken his vow. This I grant: and it is no maruell that he erred, ſéeing he was a man, and might fall. And thus far of the vow of Ieptha.

Of the Rechabites.

In 2. Kin. 10. ver. 15. Looke in the treatiſe of Vowes, pag. 87. ſet foorth at Baſil. Who the Rechabites were. Iere. 35. The commandements of Ionadab to his children.2 Kgs 10:15Jer 3525 Who the Rechabites were, and of what ſtocke, linage, and kinred; it may be perceiued out of the ſecond booke of the Chronicles, the ſecond chapter: where we find, that they were Cinaei, that is, out of the poſteritie of Iethro, the father in lawe vntounto Moſes. Firſt, they were called Cinaei; afterward of the famous man Rechab, they were called Rechabites. And as it is written in the 35. chapter of Ieremie; This Ionadab inſtructed his children in certeine excellent precepts; Firſt, he commanded them that they ſhould drinke no wine; Secondlie, that they ſhould not till the corne fields and vineyards; Thirdlie, that they ſhould not dwell in cities, but that they ſhould in chariots wander about the foreſts and paſtures, and ſhould perpetuallie be in chariots in ſtead of houſes. Moſes intreated the Cinaei, that they would go with him, and that they would ſhew him the waie through that deſert: and he promiſed, that he would beſtowe vponupon them of that good which the Hebrues themſelues ſhould hauehave at their comming into the land of Chanaan. Howbeit, it appeareth hereby, that they would not make claime to anie part of that inheritance; but that they wandered about, through paſtures, foreſts, and groues: which thing the children of Iſraell permitted them to doo, ſéeing they were allied vntounto them.

But forſomuch as Ionadab was a man both wiſe and godlie, let vsus ſée wherefore he gaue this charge to his poſteritie, Why Ionadab gaue his charge to his children.according as we read in the 35. chapter of Ieremie. For he commanded not theſe things vntounto them, to the intent they ſhould be iuſtified by them; but bicauſe they might ſerue them for a certeine outward diſcipline. Of the which ordinance, although manie cauſes might be alledged; yet will I bring onelie thrée. 1The firſt is, the opinion of the Hebrue writers, who thinke; that this Ionadabs mind was to prouide an eaſie and commodious liuing for his poſteritie. Which thing Dauid Kimhi expoundeth on this wiſe; They which poſſeſſe (ſaith he) vineyards, or fields, and hauehave alſo houſes planted in places certeine, muſt of neceſſitie enter into ſundrie calamities. For the yerelie profits, as well of fruits, as of wine, The calamities of huſbandmen.doo ſometimes proſper vntowardlie; or elſe otherwhile are altogither taken awaie: by means whereof, huſbandmen being depriued of their hope, are afflicted with hunger, and liue in ſharpe penurie. Sometimes alſo the aire is corrupted, or the huſbandmen are ill intreated by the robberies of their neighbours. Theſe euils may this people eaſilie eſchew, A people of Scithia changing their habitation with the feeding of their cattell.by ranging to and fro in their chariots, whither ſoeuer they will. For by this means they auoid the euils, which are imminent and followe after good things, whereſoeuer they be: which they cannot doo that hauehave their habitations fixed vntounto vineyards, ſowen fields, and vntounto houſes which be certeine.

And for this cauſe they ſaie, that Abraham, Iſaac, and Iacob imbraced this kind of life. And in déed we read, that they, when they were oppreſſed with famine in ſome place; did repaire vntounto beetter and more fertile places. Sometimes they went downe vntounto Aegypt, Gen. 12, 1. and 20, 1.Gen 12:1Gen 20:1ſometime to Gerar, that they might there be fed and ſuſteined, when the famine elſe-where waxed great. Furthermore, that ſame trade of kéeping cattell had continued among the Rechabites, euen from their old anceſtors. An example that we ſhould be content with our calling. Citizens effeminate, and countriemen ſtrong.For Iethro the father in lawe of Moſes, had heards and flocks of cattell; and he ſent his daughters to féed them, and to kéepe them: wherfore they would not degenerate from their anceſtors. And moreouer, we are not ignorant, that they which inhabit cities, doo ſoone become tender and effeminate: but they which liue in the countrie, be (for the moſt part) ſtrong and luſtie: whereby it commeth to paſſe, that in the muſtering of ſouldiors, the greateſt part is appointed out of ſhepeherds and huſbandmen; but ſouldiors are ſeldome taken from among the artificers and meaneſt people of the citie. Wherefore Ionadabs mind was, that among his poſteritie ſhould be kept in ſound ſtate, the ſtrength and courage of the bodie.

He in like maner forbad them to drinke anie wine, the ſuperfluous vſe whereof dooth hurt the p. 189bodie, The diſcommodities of wine. Eph. 5, 18.Eph 5:18and the mind manie waies: and therein (as the apoſtle warneth) is wantonnes. Wherevpon GOD commanded in the lawe, that the prieſts ſhould drinke no wine, at what time they ſhould enter into the temple to doo holie ſeruice. Alſo it was a determination among the Nazarites, that they would vtterlie forbeare the vſe thereof. And in ſo much as all theſe be things externall, and indifferent; it behoued the children to obey their father: which muſt otherwiſe hauehave béene, if he had commanded them anie thing, which had béene againſt the word of God. For parents and princes muſt be obeied; but yet, (according to the common prouerbe) Vſque ad aras, that is, So farre foorth as it be not againſt conſcience, and true religion. When the father of the Rechabites had commanded theſe things, he added a promiſe; That your life may be long. Which may be referred, not onelie vntounto a commodious and eaſie life, (the which we hauehave now declared out of the opinion of the Hebrues;) but alſo vntounto the diuine promiſe, which God thought good to ioine vntounto the commandement of obedience of children vntounto their parents. For thus it is written; Exod. 20, 12Exod 20:12That thou maiſt liue long vponupon the earth.

226 In verie déed this interpretation of the Rabbins is tollerable: but there is another much more excellent, which may eaſilie be gathered out of the firſt booke of Chronicles the ſecond chapter. In that place are reckoned the men which ſprang of the tribe of Iuda: among whom alſo Hemath is recited, Hemath.whom the Hebrues will hauehave to be Othoniel, a notable man in that tribe: for he not onlie was a godlie man, but alſo an excellent capteine in the wars, and moſt ſkilfull in the lawe of God. Therefore, when he was abroad, and in the wars, he fought valiantlie; and being at home and in peace, he gaue his mind to the holie doctrine; wherein he not onelie did meditate himſelfe, but he alſo taught the ſame vntounto others. A place of Paralipomenon as touching the Rechabites.And among others he had the Rechabites to be his diſciples, who leauing their paſtures of Iericho, repaired vntounto him to be taught. And bicauſe he belonged vntounto the tribe of Iuda, therefore the Rechabites are reckoned in the ſame: and it is ſaid, that they honoured God with hymnes and praiſes. And for ſo much as they were woonderfull deſirous of the lawe of God, Ionadab minded to ſet them at libertie from cares and worldlie pleaſures; whereby they might the rather and the more conuenientlie ſettle and applie themſelues vntounto that ſtudie.

Neither did the Rechabites delaie the time to obeie. Wherefore Ieremie brought them into the houſe of God; ſurelie, not into the ſanctuarie, nor yet into the holieſt of all: but into a certeine parlour or chamber of the prieſts. For euen as it appeareth by the building of Salomons temple, 1. Kings. …, 6.there were certeine by-places without the temple, wherein were the lodgings for the prieſts, which executed their office according to their courſe. And when Ieremie had broght them thither, he commanded that the cups and cruets full of wine ſhould be ſet before them, and he inuited them to drinke: which they refuſed, affirming that it was not lawfull for them; bicauſe of the ordinance which their father made. Ieremie inuited the Rechabites to drinke wine.But here Ieremie might hauehave ſéemed to allure and prouoke them to breake the commandement of their father: which if he had doone of his owne motion, he were not to be defended or excuſed; for ſo much as prophets are ſent, not to be a ſnare but to ſet forward good and holie workes. But what Ieremie did, he did not of his owne mind and accord; but by the commandement of God, who rightwell knew, that the Rechabites would not drinke. So as the thing was doone on this wiſe, bicauſe the obedience of the Rechabites might openlie and by aſſured teſtimonies be approoued; and that the pride of the Hebrues might be ſuppreſſed, who thought themſelues alone to be godlie and holie.

Furthermore, there is brought in a double compariſon: A double compariſon of God with Ionadab, and the Rechabites with the Iewes.for God is compared with Ionadab the Rechabite; who notwithſtanding that he differ vnſpeakeablie from him, yet were the commandements of God neglected, when as thoſe things which Ionadab gaue in charge, were verie religiouſlie obſerued. In like maner the Rechabites are compared with the Iewes: for they in kindered were Iſraelites, but theſe were Proſelytes and ſtrangers aſſociated; by whom neuertheleſſe, not onelie the lawe of God was reteined, but alſo the commandements of their father was with great reuerence obſerued. And if we ſhall make a reckoning of the time, How long the ordinance of the Rechabites indured.this ordinance of the Rechabites indured well néere the ſpace of 300. yeares: for in a maner ſo much ſpace doo we reckon betwéene Iehu and Ioachim the latter, or Zedekias the king of Iuda, in whoſe times Ieremie propheſied. But if thou ſhalt demand, where Ieremie found theſe men; ſéeing they led not their life in the cities? They themſelues make anſwer, in the chapter now alledged; that by the hoſt of Nabuchadnezar (which beſieged the citie, and deſtroied all thoſe parts with his armie) they were conſtrained to enter into the citie of Ieruſalem: howbeit, they did not there either buie or build themſelues a houſe, but they hired a lodging.

327 The laſt cauſe of theſe precepts maie be giuen in maner of an allegorie: as if Ionadab would admoniſh his iſſue of the principall indeuour, whervnto they ſhould be bound, while they liued here; namelie, of obteining the heauenlie habitation. Wherfore it is written in the epiſtle p. 190to the Hebrues, the eleuenth chapter; that The fathers of the old lawe wandered about, Heb. 11, 13. What was meant by the continuall peregrination of the Rechabites. 2. Cor. 5, 6.Heb 11:132 Cor 5:6as ſtrangers, and had no countrie made by men: but they ſought the heauenlie habitation, which was made by God. And Paule ſaid; While we liue here, we are ſtrangers from the Lord. We hauehave here no permanent citie, but we ſeeke for one to come. Theſe things be verie good cauſes, why Ionadab was perſuaded to command ſuch things vntounto his children. God witneſſed by Ieremie, that he would forthwith puniſh the Hebrues for their diſobedience and contumacie: but contrariewiſe, he comforted the Rechabites; bicauſe their obedience pleaſed him; There ſhall euermore (ſaith he) be ſome of their ſtocke before me. Whereby it appeareth, that they were not all ſlaine, or led awaie into captiuitie. There be of the interpretours, Iere. 35, 19.Jer 35:19which referre that word Liphne, vntounto the worſhipping of God, and vntounto the holie miniſterie. Whether the Rechabites had the office of the prieſthood, and how they were ſaid to ſtand before the Lord.Howbeit this cannot be conuenient for the Rechabites; bicauſe they were not of the tribe of Leuie, nor yet of the familie of Aaron; naie rather, they were ſtrangers from Iſrael, and of the kindred of the Madianits.

But ſome will anſwer me; that, The prieſts and Leuites, did oftentimes contract marriages with them: and therefore the children, which were begotten, and which did miniſter in the temple, were by the mothers ſide ſaid to be Rechabites. But me thinketh that this expoſition is not of neceſſitie; bicauſe the Hebrue word is not alwaies referred vntounto the holie miniſterie: but they alſo are ſaid to ſtand, and be conuerſant before the Lord, whom he fauoureth, whom he defendeth and mainteineth. This alſo I will not paſſe ouer, that Ierom, in his epiſtle to Paulinus, De inſtitutione monachi, and elſe-where writeth; that The Rechabites in old time were the fathers of Moonks. This perhaps might be true, concerning thoſe Moonks which liued in the daies of Ierom: but if this Father might peraduenture come againe, and ſée our Moonks, he would pronounce them to be far vnlike to thoſe Rechabits. A compariſon between the Rechabites and Moonks.For they vſed to drinke no wine: but theſe Moonks of ours be luſtie drinkers; neither d… they deſire to hauehave their wine ouerlaied, but they couet that which is the ſtrongeſt, & moſt excellent. They poſſeſſed no houſes: but theſe build & buie ſuch houſes, as maie iuſtlie be compared to kings palaces. They poſſeſſe excellent vineyards, and moſt fruitfull fields: yea, and to conclude, they inhabit (I will not ſaie ouer-run) cities. Therfore, what hauehave they as the Rechabites had? Doubtles, nothing at all. But letting theſe things paſſe, I thinke good to admoniſh the reader, that among the Gréeks there is extant this title of the 70. Pſalme; Pſal, 71. An inſcription of the 70. Pſalme.For the children of the Rechabites, which were the firſt fruits of the captiuitie. For this is not in the Hebrue; and from whence the Gréeks deriue it, I knowe not: yet doo I thinke, that the Rechabites were therefore called the firſt fruits of the captiues; bicauſe while they wandered through the plains and fields, it is likelie that they were the firſt, which were taken, and afflicted by the hoſt of the Chaldaeans.

28 But here ariſeth a great doubt, Whether Ionadab did well to bind his poſteritie to theſe precepts.whether Ionadab did well, thus to bind his poſterite to precepts, and to charge them with heauie commandements. Certeinlie, wine, lands, houſes, cities, and vineyards, be good things; the which GOD hath made for the vſe of man: why then would he hauehave his poſteritie to abſteine altogither from them; eſpeciallie, ſéeing ſo great ſeueritie is ſometimes repugnant vntounto charitie? Alſo, there maie happen a weakeneſſe of health, and ſuch an infirmitie of the bodie, that wine muſt be vſed; 2. Tim. 5, 13.euen as Paule counſelled his Timothie. Herevnto I anſwer, that the cauſes (as I ſhewed before) which led this man to inſtitute ſuch things, were honeſt: but yet this we muſt adde, that the obſeruance hereof was not commanded by him with ſuch ſeueritie, that there could be no exception therein. For not onelie the precepts of men, but thoſe alſo, which God himſelfe hath made, muſt be ſeaſoned and tempered by the lawe of charitie, according to the rule appointed by God; I will hauehave merciemercy, Oſ…. 6, 6.and not ſacrifice. Vndoubtedlie, he commanded ſacrifices; but yet, if at anie time they were a hinderance of ſhewing merciemercy vntounto our neighbours, they were to be laid aſide for a time and ſeaſon. So then the precepts of Ionadab were to be vnderſtood, that they ſhould not bind his children, if by chance anie neceſſitie had vrged: which neceſſitie (as it is commonlie ſaid) is the mother of diſpenſations, or releaſements.

For this cauſe are the Charter-houſe Moonks to be blamed, The ſtrict rigour of the Carthuſians.which ſo ſtrictlie profeſſe an abſtinence from fleſh; as if one ſhould be at the point of death, they would not miniſter the ſame vntounto him. Wherefore, when anie Rechabite had néed of wine, in reſpect of his health, he might vſe the ſame, notwithſtanding the commandement of Ionadab: euen as now alſo, bicauſe they were compelled by neceſſitie, they went into the citie of Ieruſalem, and were not accuſed of diſobedience. Yea, and God teſtifieth with them on this maner; Iere. 35, 18.Jer 35:18Bicauſe yee hauehave obeied the voice of your father, and hauehave fulfilled all things that he commanded you, &c. He ſaith, that they fulfilled all things, when as now neuertheleſſe they were abiding in the citie. Beſides this, Ionadab did not ſo command, as though he thought theſe things in their owne nature to be vncleane, the vſe of which he forbad vntounto his poſteritie. The peuiſhnes of the Manicheis.This was the péeuiſhnes of the Manicheis, which thought, that wine, fleſh, and other like things, p. 191were vncleane: as thoſe that were created by ſome euill god. So did not Ionadab thinke, but forbad them to his poſteritie, for the cauſes now alledged. Furthermore, the Rechabites were not bound by vow to performe them; but they onelie abſteined, bicauſe they would obeie their father.

And bicauſe the commandement, whereby wine was forbidden, might ſéeme at the firſt view to be ſomewhat ſtrict; In the vſe of meats & drinks the condition of the regions muſt be obſerued.therefore it muſt be conſidered, that the condition of all countries and regions is not all one. For to refraine altogither from wine in this climat of ours, it would be a great diſcommoditie for the moſt part of men; neither might it be abidden. But it is not ſo in Syria, or Paleſtine, where men are troubled with great heate; and the waters there are verie excellent, and are not vnprofitable to be droonke: for which cauſe, both there are and may be in that place men in great number abſteining from wine. And that thus it is, the lawe of God concerning the Nazarites, confirmeth it: the which lawe vtterlie forbad them the vſe of wine, all the time wherein they were bound by their vow. And we are not to beléeue, that God would deale ſo hardlie with his Nazarites, to charge them with things intollerable. Now then, ſéeing the precept might be vndoone, vponupon a cauſe of neceſſitie; and that it was no difficult thing to be obſerued in thoſe regions: Ionadab in making of ſuch a precept, is to be borne withall. Wherevnto may be added, that ſuch a precept was verie conuenient for them: for they were wandering people, and ran about in chariots, togither with their herds of cattell, vſing milke for their meate, and whaie in ſted of drinke. So then he commanded them nothing, but that they were accuſtomed vntounto: and yet neuertheleſſe, The Rechabites not forbidden to marrie.in ſo ſtrict a diſcipline, he forbad them not to marrie. But contrariewiſe, the Moonks doo abundantlie enioie all pleaſures, and thinke that they hauehave performed all godlines, if they abſteine from marriages.

In Iudges. 1, verſe 16. What be the beſt cauſes of peregrination. Looke In 2. King. 2, 1. and 8, 1.Judg 1:162 Kgs 2:12 Kgs 8:129 But we ought to remember with our ſelues the verie good cauſe of peregrination of theſe men: for all good men trauell not into ſtrange countries for one and the ſelfe-ſame purpoſe. Manie there be, which oftentimes leaue their countrie; bicauſe they may not worſhip God there, after the ſincere and lawfull kind of worſhipping: yea, they are gréeuouſlie troubled, if they indeuour themſelues therevnto. So Abraham was called out of his land, Gen. 12, 1.Gen 12:1and from his kindred, leaſt he ſhould ſtill hauehave procéeded in contaminating himſelfe with his forefathers in idolatrie. And ſo was it ſaid of Chriſt; that If they hauehave perſecuted vsus in one citie, Mat. 10, 23.Matt 10:23let vsus flie vntounto another. But there be others, which although they be not hindered at home from true godlines; yet will they viſit thoſe places, wherein they thinke to atteine more profit, and be more inſtructed in things diuine and neceſſarie for ſaluation. Platos peregrination commended.For which cauſe Plato is commended, bicauſe he trauelled to the Aegyptians; and went to a part of Italie named Magna Graecia: he went alſo into diuers nations, as though he had followed wiſedome flieng from him. 1. Kin. 10, 1.1 Kgs 10:1So likewiſe is the Quéene of Saba commended in the holie ſcriptures, which trauelled from ſo farre countries to heare Salomon. After this maner the Kenites in the firſt of Iudges, followed the people of Iſrael: for although at home they knew and worſhipped one God, whoſe prieſt alſo their father was; yet neuertheles they deſired to be ſtill more inſtructed, and more abſolutelie to receiue the lawes, the ordinances and worſhip of God.

They alſo are verie much woorthie of praiſe, that trauell into ſtrange countries, onlie for the intent to profit others; & to deliuer them from the miſeries, wherewith they be oppreſſed. Hercules.After which ſort the Poets hauehave reported that Hercules wandered through the world, that by his force he might ſubdue wicked and cruell men, which miſerablie afflicted mankind. Neither did the Apoſtles for anie other purpoſe trauell throughout the world, but to deliuer men from the power of the diuell; and by the preaching of the Goſpell, to looſe them from the chaines of errors. Chriſt alſo for the ſelfe-ſame cauſe, would trauell and iourneie among men, that by his doctrine & death, he might deliuer mankind from eternall deſtruction. So as the Kenites maie be numbred among theſe, for they alſo ioined themſelues in the ſocietie of the Iſraelites, to helpe them through the deſart: for they hauing good knowledge of thoſe places, might be a great helpe vntounto the Iewes. Theſe counſels are plainlie iudged to be good and honeſt, for whoſe cauſe trauellings, which are willinglie taken in hand, are honeſt and praiſe-woorthie. There may be other cauſes alſo of trauelling, which as they are not alwaies to be accuſed; ſo are they nothing comparable to theſe, either in praiſe or in woorthines. Wherefore, let godlie men, when they trauell into other countries, hauehave regard (as much as is poſſible) vntounto theſe cauſes, which I hauehave now mentioned. And as God diſappointed not theſe Kenites of the fruit which they expected, but made them partakers (and that plentifullie) of thoſe good things, which he had prepared for his people: euen ſo, ſéeing he is now the ſame God, which he was then; we muſt beléeue, that he will not ſuffer himſelfe to depart from his accuſtomed maner, and perpetuall goodnes; ſo that we obſerue the iuſt cauſes and reaſons, that ſhould mooue vsus ſo to trauell abroad.

p. 19230 But in that matter we hauehave néed to be verie warie and circumſpect; namelie, that (as Seneca in his 150. epiſtle to Lucillus, Seneca. What it behooueth vsus to take heed of in peregrinations.verie well admoniſhed) we trauell from our ſelues: that is, that we laie awaie our wicked affections, bicauſe changing of places doth little profit, if we carie about with vsus the ſame affections which we had before. Yea, and it maketh moſt of all to the renewing of godlines, that we ſhould be ſtrangers to our owne ſelues: for what profit had come vntounto the Kenites, by the good lawes, honeſt maners, and pure religion, which the Iewes profeſſed; if they would hauehave had their owne with them, and hauehave abidden in the ſame, wherein they were conuerſant before? So then, they which doo trauell into other countries for ſtudie & godlineſſe ſake, ought not to determine with themſelues, to behold cities, buildings, riuers, fields, vineyards, woods, plaies, and maners of men: for all theſe things, although they ſomewhat delight the beholders, (as children which taking pleaſure in euerie new and ſtrange thing doo maruell thereat) yet are they to little or ſmall purpoſe at all.

The ſumme is, that aboue all other things they ſtudie onelie to be bettered in godlineſſe and learning. For if they ſhall but ſmallie regard this, they ſhall be rather iuſtlie ſaid to wander, than to trauell. Let them not therefore reteine with them anie longer thoſe euils, which they auoid: yea, and aboue all things let them wander far from the ignorance of God, from the vnſkilfulneſſe of the holie ſcriptures, from corrupt affections, & from wicked and pernicious examples. This is the iuſt cauſe of trauelling which the Kenites, by their example doo declare vntounto vsus. The Lacedemonians forbad peregrinations.If the Lacedaemonians had had a regard vntounto this, they would not by their lawes hauehave forbidden trauelling. But I perſuade my ſelfe, that hereto they had reſpect, that they noted it to come to paſſe for the moſt part; that their countriemen by trauelling abroad, learne of ſtrangers, whom they go to ſée, not their vertues and wiſedome, but rather their vices and errors: and afterward being infected with manie euils, they returne into their countrie, where they deſtroie their citizens with a certeine peſtilent contagion. Which certeinlie no man doubteth to be a great euill and diſcommoditie to the common-weale. And yet we maie not therefore conclude, that all trauellings are hurtfull: for there can be found no citie, The commoditie that commeth by peregrination.no people, nor anie publike weale in the world, which hath not manie things vnperfect, both in their maners, & in their lands, which may be amended and corrected by the ſight and knowledge of others. Lycurgus, which made that lawe, Lycurgus.profited much by trauelling into ſtrange countries. Yea, and the Decemuiri of the Romans, The Decemuiri of the Romans.went themſelues into Gréece, to the end they might knowe the lawes of that people: by meanes whereof, they did maruellouſlie prouide for their owne commonweale.