The Institutes of the Christian Religion, Book 4 · Chapter 13
¶The .xiii. Chapter. Of vowes, by rash promising wherof eche man hath miserably entangled himselfe.
IT is verily a thing to be lamented, that the Chirch, for whom libertie was purchased with the inestimable price of the blood of Christ, hath ben so oppressed with cruel tyranny, and almost ouerwhelmed with a huge heape of traditions: but in the meane time eueryevery mans priuate madnesse sheweth, that not without most iust cause there hath ben so much permitted of God to Satan and his ministers. For they thoughte it not enough, neglecting the commaundement of Christe, to beare any burdens whatsoeuer were layed vponupon them by false teachers, vnlesse they did also eche man procure to himselfe seuerall burdens of hys own, and so with digging pittes for themselues should drown themselues deper. This was done while they striued in deuising of vowes, by which there might be added to the commō bondes a greater and streighter byndig. Sithe therefore we hauehave taughte, that by their boldnesse whiche hauehave borne rule vnderunder the title of Pastors in the Chirch, the worshipping of God hath ben corrupted, whē they snared silly consciences with their vniust lawes: here it shal not be out of season to adioyne an other euell which is nere vntounto it, that it may appeare that the world according to ye peruersnesse of his own disposition, hath alway, with such stoppes as it could, put away the helpes wherby it should hauehave ben brought to God. Now, that it may the better appeare that very greuous hurt hath ben brought in by vowes, let the reders kepe in minde the principles aboue set. For first we hauehave taughte, that whatsoeuer may be required to the framing of life godlily and holily, is comprehended in the law. Againe we hauehave taught, that the Lorde, that he might therby the better call vsus away from deuising of new workes, hath enclosed the whole praise of righteousnesse in the simple obedience of his will. If these thynges be true, it is easy to iudge yt al fayned worshippīges, which we inuēt to our selues to deserue the fauor of God, are not acceptable to him how much soeuer they please vsus. And truly the Lord himselfe in many places doth not only openly refuse them, but also greuously abhorte them. Hereupō ariseth a dout of those vowes which are made beside the expresse worde of God, what accompt is to be made of them, whether they may rightly be vowed of Christian mē, and how farr they bynde them. For the same which among men is called a promise, in respect of God is called a vow. But to men we promise those thinges either whiche we thinke will be pleasant vntounto them, or which we owe of dutie. Therefore there ought to be a much greater hedefull obseruation in vowes which are directed to God himselfe, with whome we ought to deale most earnestly. In thys pointe superstition hath in all ages maruelously ranged, so that menne without iugement, without choise, did by and by vowe vntounto God whatsoeuer came in their minde, or into their mouth. Hereupon came those follies, yea monstruous absurdities of vowes among ye heathen, wherwith they did to insolently mocke with their Gods. And I would to God yt Christians also had not folowed this their boldnesse. It oughte not in dede to hauehave ben so: but we se that in certaine ages paste nothing hath ben more vsuall than this wickednesse, that the people eche where despising the lawe of God did wholly burne with mad gredinesse to vowe whatsoeuer had pleased them in their dreame. I wil not hatefully enforce, nor particularly rehearse how hainously & how many waies herein men hauehave offended: but I thoughte good to say this by the way, that it may the better appeare, that we do not moue question of a nedelesse mater, when we entreate of vowes.
Now if we will not erre in iudging which vowes be lawfull, and which be wrongfull, it behoueth to weye three thinges: that is to saye, who it is to whom the vowe is made: who we be that make the vowe: last of all, with what minde we vowe. The first pointe hath respect to this,Colo. ii.xxiii. that we shoulde thynke that we hauehave to doe with God, whome our obedience so muche deliteth, that he pronounceth all willworships to be accursed, howe gay and glorious soeuer they be in the eyes of mē. If all voluntarie worshippes, which we our selues deuise without commaundement, be abhominable to God, it foloweth that no worship can be acceptable to hym but that which is allowed by his worde. Therfore let vsus not take so great libertie to our selues that we dare vowe to God that which hath no testimonie howe it is estemed of him.Ro. xiiii.xxiii. For whereas that which Paule teacheth, that it is sinne whatsoeuer is done without Fayth, extendeth to all doinges, then verily it chefely hath place when thou directest thy thoughte the streighte waye to God. But if we fall and erre euen in the smallest thinges, (as Paule there disputeth of the difference of meates) where certaintie of Faith shineth not before vsus: howe muche more modestie is to be vsed, when we attempte a thyng of greatest weyghte? For nothyng oughte to be more earnest vntounto vsus than the duties of religion. Lett thys therefore be the firste consideration in vowes, that we neuer come to the vowing of any thing, but that conscience hauehave firste certainly determined that it attempteth nothing rashly. But it shall then be free from danger of rashnesse, when it shal hauehave God going before it, and as it were enforming it by hys worde what is good or vnprofitable to be done.
In the other thing which we hauehave sayd to be here to be cōsidered, this is conteyned, that we measure our own strengthes, that we hauehave an eie to our vocation, that we neglect not the benefite of libertie which God hath geuen vsus. For he that voweth that which eyther is not in his power, or disagreeth with hys vocation, is rash: and he yt despiseth ye boū tifulnesse of God, wherby he is appoynted Lord of all thynges, is vnthankefull. When I say thus, I do not meane that any thyng is so sett in our own hande, that standing vponupon confidence of our own strength we may promise the same to God. For it was most truly decreed in the Councell at Arausium, that nothyng is ryghtly vowed to God but that which we hauehave receiued of hys hande,Concil. Arausi. cap. xi. Rom. xii.iii. i. Cor. xii.xi. forasmuch as all thynges that are offred hym are hys mere gyftes. But sith some thynges are by gods goodnesse geuen vsus, and other some thynges by his equitie denyed vsus: let eueryevery man (as Paule commaundeth) hauehave respect to the measure of grace geuen vntounto hym. Therefore I do here meane nothyng ells, but that vowes must be tempered to ye measure which the Lord prescribeth thee in his geuing: lest if ye attēpt further thā he permitteth, thou throw thy selfe down hedlong with takyng to much vponupon thee. As for example. When those murtherers,Act. xxiii.xii. of whom mentiō is made in Luke, vowed that they would tast of no meate tyll Paule were slayen: although the deuise had not ben wicked, yet the rashnesse it selfe was not to be suffered, that they made the lyfe and death of a man subiect to their power. So Iephthe suffred punishment for hys folly,Iud. x….xxx. whē with hedlong heate he conceiued an vnaduised vow. In which kynde unmaried life hath ye chefe place of mad boldnesse. For sacrificing Prestes, mōkes, & nonnes, forgettyng their own weakenesse, thinke themselues able to kepe vnmaryed lyfe. But by what Oracle are they taught that they shall hauehave chastitie throughout al theyr lyfe, to ye very ende wherof they vowe it? They heare the worde of God concernyng ye vniuersal state of men,Gene. ii.xviii. It is not good for man to be alone. They vnderstande, and I would to God yt they did not fele, yt synne remayning in vsus is not without moste sharpe prickes. Wyth what confidence dare they shake of ye general callyng for al their life long: wheras ye gift of continence is oftener graū ted for a certayne time as opportunitie requireth? In such stubbornesse let them not loke for God to be their helper: but let them rather remember that which is sayd. Thou shalt not tēpt the Lord thy God. And thys is to tempt God, to endeuor agaynst the nature put in vsus by hym, and to despise his presēt giftes as though they nothyng belonged vntounto vsus. Which they not only do: but also mariage it selfe, which God thought it not agaynst his maiestie to institute, which he hath pronoūced honorable in al men,Heb xiii.iiii. Iob.ii.ii. which Christ our Lord hath sanctified with hys presence, which he vouchesaued to honor with his fyrst miracle, they dare call defyling, only to aduaunce with maruelous commendations a certayne vnmarryed lyfe of what sorte soeuer it be. As though they themselues dyd not shewe a clere example in their life, that vnmarryed state is one thyng, and virginitie an other: which their lyfe yet they most shamelesly call Angelyke, doyng herein verily to great iniurie to the Angels of God to whom they compare whoremongers, adulterers, and somwhat ells muche worse and filthier. And truely here nede no argumētes, when they are openly confuted by the thing it selfe. For we playnly se, with howe horrible peines the Lord doth commonly take vengeance of suche arrogance, and contempt of his giftes by to muche truste in themselues. I spare for shame to speake of the more secrete faultes, of which euen this that is already perceiued is to much. It is out of controuersie that we oughte to vowe nothing, that may hinder vsus from seruing of our vocation. As if a householder should vowe, that he will leaue his wife and his children and take other charges in hande: or if he that is filt to beare office, when he is chosen doe vowe that he will be a priuate man. But what is meant by this, that our libertie shoulde not be despised, hath some difficultie if it be not declared. Therefore thus in fewe wordes I expounde it. Sith God hath made vsus Lordes of all things, and hath so made them subiect vntounto vsus that we should vse them all for our commoditie: there is no cause why we shoulde hope that it shalbe and acceptable worke to God if we yelde our selues into bondage to the outwarde thinges which ought to be a helpe vntounto vsus. I say thys for this purpose, because many doe hereby seke praise of humilitie, if they snare themselues with many obseruations, from which God not without cause willed vsus to be free and discharged. Therefore if we will escape this danger, let vsus alway remember that we ought not to depart from that order which the Lord hath ordeined in the Christian Chirch.
Now I come to that whiche I did set in the thirde place: that it is muche materiall with what minde thou makest a vowe, if thou wilt hauehave it allowed of God. For sith the Lord regardeth the hart, not the outwarde shewe, it cometh to passe that the selfe same thyng, by chāging the purpose of the mind, doth somtime please him and is acceptable vntounto hym, and somtime hyely displeaseth him. If thou so vow the absteyning from wyne, as though there were any holinesse in it, thou art superstitious: if thou hauehave respect to any other ende which is not euell, no man can disallow it. But in my iudgemente there be fower endes, to which our vowes shalbe rightly directed: of which for teachinges sake I referre twoo to the time past, and the other twoo to the tyme to come. To the time past belong those vowes, wherby we doe either testifie our thankfulnesse to God for benefites receiued: or to craue the turning away of his wrath, we our selues doe punishe our selues for the offenses that we hauehave committed. Let vsus call the firste sort, if you will, the exercises of thankesgeuing, the other of repentance. Of the first kinde we hauehave an example in the tithes whiche Iacob vowed,Gene. xxviii.xx. if the Lorde did bring hym home safe out of banishment into his contree. Again in ye old Sacrifices of the peaceoffringes, which godly kinges and capitaines, when they toke in hande righteous warre,Psa. xxii.xxvii. &. lvi.xiii. &. cxvi xiiii.xviii. did vowe that they would pay if they had obteyned the victorie. or at least when they were oppressed with any great distresse, if ye Lorde had deliuered them. So are all those places in the Psalmes to be vnderstode whiche speake of vowes. Suche vowes may at thys day also be in vse among vsus, so oft as the Lord hath deliuered vsus either out of any calamitie, or from a hard sicknesse, or from any other hanger. For it is then not agaynste the dutie of a godly manne, to consecrate to God his vowed oblation, as a solemne token of his reknowleging, least he shoulde seme vnthankful towarde his goodnesse. Of what sort the seconde kinde is, it shal suffice to shewe with one onelyonly familiar exāple. If any by the vice of gluttonie by fallē into any offense, nothing withstandeth but that to chastise his intemperance he may for a tune forsake al deinty meates, and may do the same with a vow adioined, that he may binde himselfe with the streighter bonde. Yet I do not so make a perpetuall lawe to them that hauehave likewise offended: but I shewe what is lawfull for them to do, which shal thinke such a vow profitable for themselues. I do therfore so make such a vow lawful, that in the meane tyme I leaue it at libertie.
The vowes that are applyed to the time to come, partly (as we hauehave allredy sayd) do tend to this ende that we may be made the warer: and partly that as it were by certaine spurres we may be pricked forwarde to our dutie. Some man seeth hym selfe to be so inclined to some certaine vice, that in a thing which otherwise is not euill he can not temper himselfe from falling fourthwith into an euill: he shal doe nothing inconueniently if he do for a tyme by vowe cutt of from himselfe the vse of that thing. As if a man knowe that thys or that apparell of body is perilous vntounto hym, & yet entised with desire he earnestly couet it, what can he do better, than if in putting a bridle vpō himselfe, that is in charging himselfe with necessitie of absteining from it, he deliuer hymselfe from all doutyng? Likewise if a man be forgetfull or slow to necessarie duties of godlynesse, why may he not by takyng a vow vponupon hym both awake his memorie and shake of hys slouthfulnesse? In both I graunt that there is a forme of childishe schooling: but euen in this that they are helpes of weakenesse, they are not without profit vsed of the rawe and vnperfect. Therfore we shall say that those vowes are lawfull whiche hauehave respect to one of these endes, specially in outwarde thinges, if they both be vpholdē with the allowance of God, and do agree with our vocation, and be measured by the power of grace geuen vsus of God.
Now also it is not hard to gather what is generally to be thought of all vowes. There is one common vowe of all the faythfull, which being made in Baptisme we do confirme and as it were stablish by Catechisme and receiuyng of the Supper. For the Sacramentes are as charters, by which the Lorde deliuereth to vsus hys mercy and therby euerlastyng lyfe, and we agayne on our behalfes do promise him obedience. But this is the forme or verily the summe of the vowe, that forsakyng Satan we yelde our selues into seruice to God, to obey hys holy commaundementes, and not to followe the peruerse desires of our fleshe. It ought not to be douted but that thys vowe, sithe it hath testimonie of the Scripture, yea and is required of all the children of God, is both holy and profitable to saluation. And it maketh not to the contrarie, that no man in this life performeth the perfect obedience of the law which God requireth of vsus. For sith thys forme of couenāting is comprised within the couenante of grace, vnderunder whiche is conteyned bothe forgeuenesse of synnes and the Spirite of Sanctification: the promise whiche we there make is ioyned bothe with besechyng of pardon and wyth crauyng of helpe. In iudging of particular vowes, it is necessarie to kepe in mynde the three former rules, wherby we may safely weye of what sorte eueryevery vowe is. Neither yet thinke that I so commende the very same vowes whiche I affirme to be holy, that I wold hauehave them to be daily. For though I dare teache no certaine rule of the number or tyme: yet if any man obey my counsell, he shall take vppon him none but sobre and for a tyme. For if thou oftentimes breake foorth into makyng of many vowes, all religiousnesse will with very continuance growe out of estimation with thee, and thou shalt come to a bendyng readinesse to fall into superstition. If thou bynde thy selfe with a perpetuall vowe, either for great peyne and tediousnesse thou shalt vndoe it, or beyng weried with long continuance thou shalt at one tyme or other be bolde to breake it.
Now also it is playne with how great superstition in this behalf the worlde hath in certaine ages paste ben possessed. One man vowed that he woulde absteyne from wyne: as though absteinyng from wyne were of it self a worship acceptable to God. An other bound himself to fasting, an other to absteinyng from fleshe for certaine daies, in which he hadde with vaine opinion fained to be a singular holinesse aboue the rest. And some thynges also were vowed muche more childyshe, although not of children. For this was holden for a greate wisdome, to take vponupon them vowed pilgremages to holyer places, and somtyme either to go all their iourney on foote, or with their body halfe naked, that by their werinesse the more merite might be gotten. These and suche other, with incredible zele wherof the worlde hath a while swelled, if they be examined by those rules, whiche we hauehave aboue sett, shalbe founde not onelyonly vayne and triflyng, but ful of manifest vngodlinesse. For howsoeuer the fleshe iudge, God abhorreth nothyng more than fained worshippings. There are beside this those pernicious and damned opinions, that hypocrites when they hauehave such trifles thinke that they hauehave gotten no small rightuousnesse: they repose the summe of godlinesse in outewarde obseruations: they despise all other that are lesse carefull of suche thynges.
To recken vp all the particular formes, is nothyng to purpose. But forasmuche as the monkishe vowes are had in greater reuerence, because they seme alowed by the common iugement of the Chirch: of those it is good to speake brefely. First least any shold by prescription of long tyme defende monkerie, such as it is at this day, it is to be noted that in olde tyme there was in monasteries a farre other order of liuing. Such as were disposed to exercise themselues to greatest seueritie and patiēce, went thether. For what maner of discipline they saye that the Lacedemonians had vnderunder the lawes of Lycurgus, suche was at that tyme among the monkes, yea and muche more rigorous. They slept vponupon the grounde: their drinke was water: their meate was breade, herbes and rootes: theyr chiefe deynties were in oyle and ciches. They absteyned from all delicate diet and trimmyng of bodye. These thynges myght seme aboue truthe, if they were not written by witnesses that sawe and proued them, as Gregorie Nazianzene, Basile, and Chrysostome. But with suche introductions they prepared themselues to greater offices. For, that the colleges of monkes were then as it were the sedeplottes of the order of ministers of the Chirche, bothe these whome we hauehave nowe named are a profe playne enough, (for they were all brought vp in monasteries and from thense called to the office of Bishops) and also many other singular and excellent men in their tyme. And Augustine sheweth that this was also vsed in his tyme, that monasteries yelded clerkes to the Chirch.Epi. …1. For he speaketh thus to the monkes of the Isle of Caprarea: But you brethren we exhort in the Lord, that ye kepe your purpose and continue to the ende: and if at any tyme our mother the Chirche shall require your trauaile, do ye neither with gredy pride take it vponupon you, nor with flateryng slouthfulnesse refuse it: but with a meke har… obeye to God. Neither preferre ye your owne quiet leasure aboue the necessities of the Chirch: to whom if no good men wold hauehave ministred in her trauaile, you should not hauehave founde how you should hauehave ben borne. He speaketh there of the ministerie, by whiche the faithfull are spiritually borne agayne.Epi. 76. Also to Aurelius: There is both occasion of fallyng geuen to themselues, and most haynous wrong done to the order of the clergie, if forsakers of monasteries be chosen to the soldiorship of the clergie: when euen of those that remaine in the monasterie, we vse to take into the clergie none but the most aproued and best. Unlesse parhappes as the cōmon people say, he is an euell pyner but a good fiddler: so it shall also be ieslyngly said of vsus, he is an euell monke, but a good clerke. It is to muche to bee lamented, if we lifte vp monkes into suche a ruinous pride, and thinke clerkes worthy of so great reproche, wheras somtyme euē a good monke maketh not a good clerk, if he hauehave sufficient continence, and yet want necessary learning. By these places it appeareth, that godly men were wonte with the discipline of monkes to prepare themselues to the gouernement of the Chirche, that they might the fitter and better instructed take so great an office vponupon them. Not that they all atteyned to this ende, or yet tended towarde it, when for the most part they were vnlearned men: but suche were chosen oute as were mete for it.
But chiefely in two places he paynteth out vntounto vsus the forme of the olde monkrie. In the boke Of the maners of the Catholike Chirche, where he setteth the holynesse of that profession agaynst the sclanders of the Manichees: and in an other booke, whyche he entitled Of the woorke of monkes, where he inueyeth agaynste certaine degendred monkes, whiche beganne to corrupte that order. I wyll here so gather a summe of those thynges whyche he sayeth, that so nere as I maye I wyll vse his owne woordes. Despysyng (sayeth he) the enticementes of this worlde,De mor. eccles. cathel. cap. xxxi. gathered into one moste chaste and holy lyfe, they spend theyr tyme together, lyuyng in prayers, readynges, and disputations, not swellyng with pride, not troublesome with stubbornesse, not wāne with enuiousnesse. None possesseth any thyng of his owne, none is burdenous to any man. They gett by woorkyng with their handes those thinges wherewith both their bodie may be fed, and theyr mynde may not be hindered frō God. Theyr work they deliuer to them whom they call deanes. Those Deanes despisyng all things with great carefulnesse make accompt therof to one whom they call Father. These Fathers not only most holy in maners, but also most excellent in godly doctrine, hye in all thynges, doo with no pride prouide for them whome they cal children, with great authoritie of them in cōmaunding, & great willyngnesse of the other in obeying: They come together at the verye last tyme of yt day, eueryevery one frō his dwelling, while they be yet fasting to heare that Father: and there mete together to eueryevery one of these Fathers at the least three thousand men, (he speaketh chefely of Egypt, and of the East) then they refreshe their body, so muche as suffiseth for life and healthfulnesse, eueryevery man restrainyng his desire, not to take largely euen of those thinges that they hauehave present very spare and vile. So they do not onelyonly absteine from fleshe and wyne, so much that they may be able to tame their lustes, but from suche thynges which do so muche more gredily prouoke appetite of the belly and throte, howe muche they seme to other, to be as it were cleaner, by color whereof the filthy desire of exquisite meates, which is not in fleshe, is wont to be fondly & fowly defended. Whatsoeuer remaineth aboue necessarie foode (as there remaineth oftentimes muche of the workes of their hands and pinching of their fare) is with greater care distributed to the poore, than it was gotten by them that do distribute it. For they do in no wise trauail that they may hauehave abundance of these thynges, but they by all meanes endeuor that that whiche they hauehave aboundyng maye not remayne with them. Afterward when he hath rehersed the hardnesse, wherof he himselfe had sene examples both at Millain and ells where: among these thynges (sayth he) no man is enforced to harde thynges which he can not beare:Ibidē. ca. xxxiii. Tit. …. x… no man is charged with that whiche he refuseth: neither is he therfore condemned of the rest, because he confesseth himself to want strength in folowyng of them: for they remembre howe muche charitie is commended: they remembre that all thynges are cleane to the clean. Therfore all their diligence watcheth, not to the refusyng of kyndes of meate as vncleane, but to tame lust, and to reteine the louelove of brethren. They remembre,i. Cor. vi.xiii. meate for the belly, and the belly for meats. &c. Yet many strong do absteine for the weakes sake. Many of them hauehave no nede to do thus: but because it pleaseth them to susteine themselues with baser diet and nothyng sumptuous. Therfore they themselues, which beyng in health do forbeare, if consideration of their helth compell, when they are sicke do take without any feare. Many drinke no wyne, and yet they thynk not themselues defiled with it: for they most gently cause it to be geuen to the fainter, and to them that can not get the healthe of their body without it: and som which foolishly refuse it, they do brotherly admonish that they be not with vaine superstition sooner made weaker than holier. So they diligently exercise godlinesse: but they know that the exercisyng of the body perteineth but to a shorte tyme. Charitie is chefesly kepte: to charitie the diet, to charitie the speeche, to charitie the apparell, to charitie the countenance is fitted. They mete and conspire into one charitie. To offende it is accompted as haynous as to offend God. If any resiste charitie, he is caste oute and shunned. If any offend charitie, he is not suffred to abide one daye. Forasmuche as in these wordes, as in a painted table, that holy man semeth to hauehave set out what maner of lyfe monkerie was in olde tyme, although they were somewhat long, yet I was content to enterlace them here: because I saw that I shold hauehave ben somwhat longer if I had gathered the same thynges out of diuers, howe muche soeuer I studied for brefenesse.
But my purpose here is not to go through this whole mater, but only by the way to poynt out, not onelyonly what maner of monkes the Olde Chirche had, but what maner of thyng the profession of monkes was at that time: so as the soundwitted reders may iudge by the comparison, what face they hauehave whiche allege antiquitie to maynteyne the present monkrie. Augustine when he depaynteth vntounto vsus a holye and true monkrie, would hauehave to be absent all rigorous exactyng of those thynges which by the worde of the Lorde are left vsus at libertie. But there is nothyng that is at this day more seuerely required. For they compt it a mischief that can neuer be purged, if any do neuer so litle swarue from the prescribed rule in color or fashion of garment, in kynde of meate, or in other triflyng and colde ceremonies.De opere monach. Augustine stoutly mainteineth, that it is not lawful for monkes to liue idle vponupon other mennes. He denieth that there was euer in his tyme any such example of a well ordered monasterie. Our men set the chiefe parte of their holinesse in idlenesse. For if you take idlenesse from them, where shalbe that contemplatiue life wherby they bost that they excell all other men, and approch nere vntounto Angels? Finally Augustine requireth suche a monkrie, as should be nothyng but an exercise and helpe to the dueties of godlinesse whiche are commended to all Christians. What? when he maketh charitie the chefe, yea and almost only rule therof, do we think that he praiseth a conspiryng, wherby a fewe men beyng bounde together, are seuered from the whole bodye of the Chirche? But rather he willeth them with their example to geue light to other to kepe the vnitie of the Chirche. In bothe these pointes, there is so muche difference of the monkrie at this present, that a man can scarcely fynde any thyng more vnlyke, I will not say contrary. For our monkes not contented with that godlynesse, to the studie of which alone Christ commaundeth them that are his continually to applie, do imagine I wote not what new godlinesse, by meditation wherof they may be perfecter than other.
If they denie this, I would knowe of them why they vouchsaue to geue to their owne order alone the title of perfection, and take away the same from al the callings of God. Neither am I ignorant of that sophisti…all solution, that it is not therfore so called because it dothe conteyne perfection in it, but because it is the best of all other to atteyne perfection. When they are disposed to boste themselues before the people, when to snare vnskilfull and vnware yong men, when to mainteine their priuileges, when to aduaunce their owne dignitie to the reproche of other, then they bost that they are in the state of perfection. When they are so nye driuen that they can not defend this vaine arrogance, then they flee to this startyng hole, that they hauehave not yet atteined perfection, but that they are in the same state wherein they aspire vntounto it aboue other. In the meane tyme that admiration among the people remayneth, as though the only monkishe life were angelike, perfecte, and clensed from all fault. By this pretence they make moste gainefull markets, but that same moderation lieth buried in a fewe bookes. Who doth not see that this is an intollerable mockerie? But let vsus so reason with them, as though they gaue no more to their profession than to call it a state of atteinyng perfection. Uerily in geuyng it this name, they do as by a speciall marke make it differyng from other kyndes of lyfe. And who can abyde this, that so great honor should be geuen awaye to an ordinance that is no where by any one syllable allowed: and that by the same all other callynges of God, whiche are by his owne holy mouth not onelyonly commaunded, but also commended with notable titles of praise, are by the same accompted vnworthy? And how great wrong (I beseche you) is done to God, when I wote not what new founde thyng is preferred aboue all the kyndes of lyfe ordeyned by hymselfe, and praysed by his owne testimonie?
But goe to, let them say that it is a sclaūder which I hauehave before said, that they are not contented with the rule prescribed of God. Yet though I holde my peace, they themselues doo more than enough accuse themselues. For they openly teache, that they take vponupon them more burden than Christ laide vponupon his:Math. v.xiiii. because forsoothe they promyse to keepe the counsels of the Gospel concernyng louyng their enemies, not coueting of reuenge, not swearyng. &c. to whiche thyngs Christians are not generally bounde. Herin what antiquitie will they shewe foorth agaynst vsus? This neuer came in any of the olde fathers myndes. They all crie out with one voice that there was no one little woorde at all vttered of Christ, which ought not necessarily to be obeyed. And without any doutyng they do echewhere teache, that these very same thinges by name were commaundementes, whyche these good expositors triflyngly say, that Christ did but counsell. But forasmuche as we hauehave before taught that this is a moste pestilent error, let it suffise here to hauehave brefely noted that the monkrie which is at this day, is grounded vppon the same opinion, whiche all the godly ought worthily to abhorre: whiche is, that there should be imagined some perfecter rule of life, than this common rule which is geuen of God to the whole Chirch. Whatsoeuer is bilded vponupon this fundation, can not be but abhominable.
But they bryng an other profe of their perfection, which they thinke to be moste strong for them.Mat. xix.xxi. For the Lorde sayed to the yong man that asked hym of the perfection of righteousnesse, If thou wilt be perfect, sell all that thou hast and geue it to the poore. Whether they do so or no, I do not yet dispute: but graunt them yt for this present. Therfore they boste that they be made perfect by forsakyng all theirs.i Cor. xiii iii. If the summe of perfection stande in this, what meaneth Paule when he teacheth, that he whiche hath distributed all his goodes to the poore, vnlesse he hauehave charitie, is nothyng? What maner of perfection is this, which if charitie be absent, is brought with man to nothyng? Here they must needes answere, that this is the chiefest in dede, but not the only worke of perfection. But here also Paule crieth against them,Coloss. iii xiiii. which sticketh not to make charitie the bonde of perfection, without any suche forsakyng. If it be certaine that betwene the maister and the disciple is no disagreement, and the one of them clerely denieth the perfection of man to consist in this that he should forsake all his goodes, and againe affirmeth, that perfection is without it: we must see howe that sayeng of Christe is to be taken. If thou wilt be perfect, sell all that thou hast. Nowe, it shalbe no darke sense,Luke. x.xxv. if we wey (whiche we oughte alway to marke in all the preachynges of Christ) to whom these woordes bee directed. A yong man asketh, by what workes he shall enter into euerlastyng lyfe. Christ, because he was asked of workes, sendeth hym to the lawe, and rightfully: for it is the way of eternall life, if it be considered in it selfe, and is no otherwise vnable to bryng saluation vntounto vsus but by oure owne peruersnesse. By this answere Christ declared, that he teacheth no other rule to frame life by, than the same that had in olde tyme ben taught in the lawe of the Lorde. So did he bothe geue witnesse to the lawe of God, that it was the doctrine of perfecte righteousnesse: and therwithall dyd mete wyth sclaunders, that he shoulde not seme by any newe rule of life to stirre the people to forsakyng of the law. The yong man beyng in dede not of an euel mynde, but swelling with vayne confidence, answered that he had from his childhode kept al the commaundementes of the law. It is most certaine that he was an infinite space distant from that to which he bosted that he had atteined. And if his bostyng had ben true, he had wanted nothyng to the hyest perfection. For we hauehave before shewed, that the lawe conteineth in it self perfect righteousnesse: and the same appereth hereby, that the kepyng of it is called the way of eternall saluation. That he myght be taught to knowe how little he had profited in that righteousnesse, which he had to boldly answered that he had fulfilled, it was profitable to shake out a familiar fault of his. When he abounded in richesse, he had his hart fastened vppon them. Therefore because he felte not this secrete wounde, Christe launced him. Goe (sayth he) sell all that thou haste. If he hadde ben so good a keper of the lawe as he thought he was, he wold not hauehave gone away sorowfull when he heard this word. For who so loueth God with all his hart, whatsoeuer disagreeth with the louelove of hym, he not onelyonly taketh it for dong, but abhorreth as bringyng destruction. Therefore wheras Christe commaundeth the couetous richeman to leaue all that he hath, it is all one, as if he should commaunde the ambitious man to forsake all honors, the voluptuous man all delites, and the vnchast mā all the instrumentes of luste. So consciences that are touched with no felyng of generall admonition, must be called back to the particular felyng of their owne euell. Therfore they doo in vayne drawe this speciall case to generall exposition, as though Christe did set the perfection of man in forsaking of goodes: whereas he mente nothyng els by this sayeng, than to dryue the yong man that stoode to muche in his owne conceite, to feele his owne sore, that he mighte vnderstand that he was yet a great way distant from perfect obedience of the law, which otherwise he did falsly take vponupon him. I graunt that this place hath ben euel vnderstāded of some of the Fathers, and that therupon grew this couetyng of wilfull pouertie, wherby they only were thought to be blessed, which forsakyng all earthly thynges, did dedicate themselues naked to Christ. But I trust that all the good and not contentious men will be satisfied with this my exposition, so that they shall no more doute of the meanyng of Christ. Howbeit the Fathers thought nothyng lesse, than to stablishe suche a perfection, as hath sins ben framed by the cowled Sophisters, thereby to rayse vp a double Christianitie. For that doctrine full of sacrilege was not yet borne, whych compareth the profession of monkrie to Baptisme, yea and openlye affirmeth, that it is a forme of seconde Baptisme. Who can doute that the Fathers with all theyr harte abhorred this blasphemie? Nowe as touchyng that laste thyng, whyche Augustine sayeth to hauehave been among the olde Monkes, that is, that they applyed themselues whollye to Charitie: what neede I to shewe in woordes that it is moste farre from thys newe profession? The thyng it selfe speaketh, that all they that goe into Monasteries, departe from the Chirche. For why? Doo not they seuer themselues from the lawfull felowshippe of the faithfull, in takyng to themselues a peculiar ministerie and priuate ministration of Sacramentes? What is it to dissolue the Communion of the Chirche, if this bee not it? And (that I may folowe the comparison which I beganne to make, and may ones conclude it) what hauehave they in this behalfe lyke to the olde monkes? They although they dwelt seuerally from other men, yet had not a seuerall Chirch: they dyd partake of the sacramentes together with other: they appered at solemne assemblies: there they were a parte of the people. These men, in erectyng to themselues a priuate altar, what hauehave they ells doone but broken the bonde of vnitie? For they hauehave bothe excommunicate themselues from the whole body of the Chirch, and hauehave despised the ordinarie ministerie, wherby the Lord willed to hauehave peace and charitie kept among his. Therfore howe many ministeries there be at this day. I say that there be so many assemblies of schismatikes, whiche troublyng the order of the Chirch, are cutt of from the lawfull felowshyp of the faithfull. And that this departing should not be secrete, they hauehave geuen to themselues diuers names of sectes. Neither wer they ashamed to bost of that, which Paule dothe so detest that he can not sufficiently amplifie the haynousnesse of it. Unlesse parhappe we thinke that Christ was diuided of the Corynthians, when one gloried of one teacher, & an other of an other: and that now it is done without any iniurie to Christe, that in stede of christians we heare some called Benedictines, some Franciscanes, some Dominicanes: & that they are so called, that they themselues when they couete to be seuerally knowen frō the cōmon sort of Christians, do with great pride take these titles to them for the profession of their religion.
These differences which I hauehave hetherto rehearsed betwene the olde monkes and the monkes of our age, are not differences in maners, but in the profession it selfe. Therfore let the readers remēbre that I hauehave rather spoken of monkrie than of monkes, and hauehave touched those faultes, not which sticke in the life of a fewe of them, but which can not be seuered from their very order of lyuyng it selfe. But what difference is in their maners, what nede I particularly to declare? This is certaine, that there is no degree of men more defiled with all filthinesse of vices: no where more are factio…s, hatredes, affections of parties, ambitions whoter than amōg them. In dede in a few monasteries they liue chastly, if it be to be called chastitie where lust is so farre kept downe that it be not openly euell spoken of: yet a man shal scarcely fynde eueryevery tenth monasterie which is not rather a stewes than a holy house of chastitie. But what honest sparyng is in their diet? Swine bee none otherwyse satted in sties. But least they shoulde complaine that I handle them to vngen…ly, I goe no further. Howbeit in those fewe thynges whyche I hauehave touched, whosoeuer knoweth the thyng it selfe will confesse that there is nothyng spoken accuserlike. Augustine, when accordyng to his testimonie monkes excelled in so greate chastitie, yet complaineth that there were many vagabundes, whiche with euell craftes and deceites wiped simple men from their money, which with carying about the reliques of martyrs dyd vse filthy merchandisynges, yea and in steede of the reliques of martyrs dyd shew forth ye bones of any other dead men, and which with many such wicked doynges sclandred the order. As he reporteth that he sawe no better men than them whiche hauehave profited in monasteries, so he lamenteth that he hath sene no worse menne than those that disprofited in monasteries. What wold he say if at this day he sawe all monasteries to swell, and in a maner to burst with so many and so despeired vices? I speake nothyng but that which is well knowen to all men. Yet doth not this dispraise perteine to all without any exception at all. For as there was neuer rule and discipline of lyuyng holyly so stablished in monasteries, but that there remained some draues much vnlike the rest: so I do not say that monkes ar at this day so runne out of kynde from that holy antiquitie, but that they hauehave yet some good men in their …locke. But they lye hydden a fewe and scattered in that huge multitude of naughty and wicked men: and they are not only despised, but also lewdly rayled at, and somtyme cruelly handeled of other, which (as the Milesians prouerbe is) thynke that there ought to be no place for any honest man among them.
By this comparison of the olde and presente monkerie, I truste I hauehave broughte to passe that whiche I purposed, that it maye appeare that our cowled men doo falsly pretende the example of the firste Chirche for defence of their profession: forasmuche as they no lesse differ from them than apes from menne. In the meane tyme I sticke not to declare, that euen in that olde forme which Augustine commendeth, there is somewhat whiche little pleaseth me. I graunte that they were not superstitious in exactyng the outwarde exercises of rougher discipline, but I say that there wanted not to much affectation & wrōgfull zeale. It was a goodly thyng, forsakyng their goodes, to be without al earthly carefulnesse: but God more estemeth care to rule a householde godlily, when a holy householder beeyng loose and free from all couetousnesse, ambition, and other desires of the fleshe, trauaileth to this purpose to serue God in a certayn vocation. It is a goodly thing to play the Philosopher in wildernesse farre from the companie of men: but it agreeth not with Christian gentlenesse as it were for hatrede of mankynde to flie into desert and solitarinesse, and therewithalll to forsake those dueties whiche the Lord hath chefely commaunded. Although we graunt that there was no other euell in that profession, yet this verily was no small euell, that it broughte an vnprofitable and perillous example into the Chirch.
Nowe therfore let vsus see what maner of vowes they be, wherewith monkes at this day are professed into this goodly order. Firste, because their mynde is to institute a new and fayned woorshippyng to deserue Gods fauor: I conclude by the thinges afore spoken that whatsoeuer they vowe is abhominable before God. Secondly without any regard of Gods calling, without any his allowance, they inuent for them suche a kynde of liuyng as pleaseth them selues. I saye that it is a rashe and therfore an vnlawfull enterprise: because their conscience hath nothing wherupon it may vpholde it selfe before God, and whatsoeuer is not of faith,Ro. xiiii.xxiii. Deu…er. xxxi.xvii. Psal. cvi; xxxvii; is sinne. Moreouer whē they binde thē selues to many peruerse & wicked worshippings, which ye monkry at this day cōteineth in it. I affirme yt they be not cōsecrate to God, but to ye deuil. For why was it lawful for ye Prophete to say, yt the Israelites offred their childrē to deuils & not to God: only for this yt they had corrupted ye true worshipping of God with prophane Ceremonies: and shall it not be lawfull for vsus to say the same of monkes, whiche with their cowle do put vponupon themselues a snare of a thousande wicked superstitions? Now what sortes of vowes are there? They promise to God perpetuall virginitie, as though they had bargained with God before, that he should deliuer them from nede of mariage. There is no cause why they should allege, that they do not make this vowe but trusting vponupon the grace of God. For sithe he pronounceth that he geueth it not to all men,Mat. xix.xi. it is not in vsus to conceiue a confidence of a speciall gifte. Let them that hauehave it, vse it. If at any tyme they fele themselues to be troubled of their fleshe, let them flee to his helpe by whoes onelyonly power they may resist. If they preuaile not, let them not despise the remedie that is offered them. For they by the certaine word of God are called to mariage, to whom power of cō tinence is denyed.i. Cor. vii.ix. Continence I call, not wherby the body is onelyonly kepte cleane from whoredome, but whereby the mynde kepeth chastitie vndefiled. For Paule commaundeth not onelyonly outwarde wantonnesse, but also the burning of the minde, to be auoided. Thys (say they) hath from furthest tyme of memorie ben obserued, that they whiche woulde dedicate themselues wholly to the Lorde, should binde themselues to the vowe of continence. I graunte in dede that this manner hath also ben of auncient tyme receiued: but I doe not graunt that that age was so free from all faulte, that whatsoeuer was then done must be taken for a rule. And by litle and litle this vnappeasable seueritie crept in,Epi. …. that after a vowe made there was no roome for repentance. Which is euident by Cypriane. If virgins hauehave of Faith dedicate themselues to God, let them cōtinue shamefastly, and chastly without any faining. So being strong and stedfast let them loke for the rewarde of virginitie. But if they will not or can not continue, it is better that they should marrye than with their delightes fall into the fier. What reproches would they now spare to teare him withall, that would with suche equitie temper the vowe of continence? Therefore they are departed farr from that aunciente manner, which will not onelyonly admitt no moderation or pardon if any be founde vnable to performe hys vowe: but they doe without all shame pronounce that he sinneth more greuouslye if he remedie the intemperance of the fleshe with taking a wife, than if he defile bothe his body and soule with whoredome.
But they still enforce the mater, and goe about to shewe that suche a vowe was vsed in the Apostles tyme:i. Tim, … ▪ xii. because Paule sayth that the widowes which hauing ben ones receiued into the Publike ministerie did marrye, denyed their first Fayth. But I doe not denie to them, that the widowes, whiche bounde themselues and their seruices to the Chirch, did therewithall take vponupon them the bonde of cōtinuall vnmaried life: not because they reposed any religion therin as it afterward began to be vsed: but because they could not beare that office but beeing at their own libertie and loose from yoke of mariage. But if, whē they had ones geuen their Fayth, they loked backe to newe mariages, what was thys ells but to shake of the calling of God▪ Therefore it is no maruell that with suche desires he saith that they waxe wanton against Christe. Afterwarde to amplifie the mater he sayeth, that they do so not performe that whiche they hauehave promised to the Chirch, that they doe also breake and make voide their first Faith geuen in Baptisme: in whiche this is comprehended, that eueryevery man should answere his calling. Unlesse parhappe you had rather vnderstande it thus, that hauing as it were loste all shame they did frō thense fourth caste away all care of honestie, did geue fourth themselues to all wantonnesse and vnchastitie, and did in licentious and dissolute life resemble nothing lesse than Christian women: whiche sense I like very well. Therefore we answere, that those widowes whiche were then receiued to Publike ministere, did lay vppon themselues a bonde to continue vnmaried: if they afterwarde maried, we easily perceiue that that happened to them whiche Paule speaketh of, that casting awaye shame they became more wanton than besemed Christian women. That so they not onelyonly sinned, in breaking their Faith geuen to the Chirch, but swarued from the common law of godly women. But firste I deny that they did professe vnmaried life for any other reson, but because mariage agreed not with that ministerie which they toke in hand: and I deny that they did binde themselues at al to single life, but so farr as the necessitie of their vocatiō did beare. Againe I do not graūt that they were so bounde, but that it was then also better for them to mary, than either to be troubled with the prickinges of the flesh, or to fal into any vnclennese. Thirdly I say that that age is appointed of Paule, which is cōmonly out of danger: specially sithe he cōmaūdeth them only to be chosē, which cōtented wt one mariage hauehave alredy shewed a token of their cōtinēce. And we do for no other resō disallow yt vow of vnmaried life, but because it is both wrongfully taken for a seruice of God, & it is rashly vowed of them to whō power of continence is not geuen.
But how was it lawful to draw this place of Paul to Nonnes? For there were created deconisses, not to delite God with singing and wyth mumbling not vnderstanded, & lyue the rest of their time idle: but that they should execute publike ministration towarde the poore, that they should with all study, earnestnesse, and diligence, endeuor themselues to the duties of charitie. They did not vow vnmaried life, to yeld therby any worship to God because they absteined from mariage: but only because they were therby the more vncombred to execute their office. Fynally they did not vow it, either in the beginning of their youth, or yet in the middest of their flowing age, that they might afterwarde learne to late by experience into how great a hedlong downefal they had throwen themselues: but when they semed to hauehave passed all danger, than they vowed a no lesse safe than holy vow. But (not to enforce the firste twoo pointes) I say it was not lawful to hauehave women receiued to vow continence before the age of three score yeres: forasmuch as the Apostle admitteth only women of .lx. yeres olde, and commaundeth the yonger to marry and bryng fourth childrē. Therfore neither that release made of .xii. yeres, and then xx. and afterward of thirty yeres▪ can be any way excused: and much lesse is it tolerable, that silly maides, before that they can by age knowe themselues, or hauehave any experience of themselues, at not only trained by fraude▪ but cōstrayned by force & threateninges to put on those cursed snares. I will not tarry vpō cōfuting the other twoo vowes. Only this I say: beside this that they be entangled wt not a few superstitions, (as the mater is now a daies) they seme to be made to this purpose, that they which vow them should mock both God and mē. But least we should seme to maliciously to shake vp eueryevery small parcel, we will be contente with that generall confutation whiche is aboue set.
What manner of vowes be lawfull and acceptable to God, I thynke is sufficiently declared. Yet because somtime vnskilfull and fearefull consciences, euen when they misslike or disallowe any vowe, do neuerthelesse dout of the bynding, and are greuously tormented, when they bothe drede to breake their Faith geuen to God, and on the other side they feare least they should more sinne in keping it: here they are to be succoured, that they may wynde themselues out of this distresse. But, to take awaye all dout at ones: I say that all vowes being not lawful, nor rightly made, as they are nothing worth before God, so oughte to be voide to vsus. For if in contractes of men those promises only doe bynde, in which he with whom we contract would hauehave vsus bounde: it is an absurditie, that we should be driuen to the keping of those things which God doth not require of vsus: specially sith our works are no otherwise right, but when they please God, and when consciences hauehave this testimonie that they please hym. For this remaineth certaine, whatsoeuer is not of Faith,Ro. xiiii xxiii. is sinne. Whereby Paule meaneth, that the worke which is taken in hande with douting, is therefore faulty, because Faith is the roote of al good workes, by which we are assured that they be acceptable to God. Therefore if it be lawfull for a Christian man to goe about nothing without this assurednesse: if by faulte of ignorance they hauehave taken any thing in hande, why shoulde they not afterwarde geue it ouer when they be deliuered from errors. Sithe vowes vnaduisedly made are such, they do not onelyonly nothing binde, but are necessarily to be vndone. Yea what if they are not onelyonly nothing estemed, but also are abhominable in ye sight of God, as is aboue shewed? It is nedelesse to discourse any longer of a mater not nedefull. This one argumente semeth to me to be enough to pacifie godly consciēces and deliuer them from all dout: that whatsoeuer workes doe not flowe out of the pure fountaine and be not directed to the lawfull ende, are refused of God: and so refused that he no lesse forbiddeth vsus to goe forewarde in them, than to beginne them. For hereupon foloweth, that those vowes which procede of error and superstition, are both of no value before God, and to be forsaken of vsus.
Moreouer he yt shall knowe this solution, shall hauehave wherewith he may defende againste the sclaunders of the wicked, them that departe from monkerie to some honest kynde of lyfe. They are greuously accused of breache of Fayth and periurie, because they hauehave broken (as it is commonly thoughte) the insoluble bonde wherewith they were bounde to God and to the Chirch. But I say that there was no bonde, where God doth abrogate that whiche man confirmeth. Moreouer, admitting that they were bounde, when they were holdē entangled with not knowing of God and wt error: nowe sins they are lightened wt the knowlege of ye truth,Gal. iii.iii I say yt they are therewithall free by the grace of Christe. For if the crosse of Christe hauehave so greate effectualnesse, that it looseth vsus frō the curse of the law of God, wherwt we were holdē bonde how much more shal it deliuer vsus frō forein bondes, which are nothing but the snaring nettes of Satan? To whomsoeuer therfore Christ shineth with the lighte of his Gospell, it is no doute that he looseth them from all snares whiche they had put vponupon themselues by superstition. Howbeit they want not yet an other defense, if they were not fitt to liue vnmaried. For if an impossible vow be a sure destruction of the soule, whom the Lorde would hauehave saued and not destroied: it foloweth that we ought not to continue therin. But howe impossible is the vowe of continēce to them that are not endued with a singular gift, we hauehave alredy taught, and experience speaketh it though I holde my peace. For neither is it vnknowen with how great filthinesse almost all monasteries do swarme. And if any of them seme honester, and more shamefast than the rest: yet they are not therfore chast because they suppresse and kepe in the fault of vnchastitie. So verily God doth with horrible exā ples take vengeance on the boldnesse of men, whiche forgetting their owne weakenesse, do against nature couet that which is denied them, and despising the remedies which the Lord had geuen them at hande, do trust that they can with stubbornnesse and obstinatie ouercome the disease of incontinence. For what ells shall we cal it but stubbornnesse, when one being warned that he nedeth mariage, and that the same is geuen him of the Lord for a remedie, doeth not onelyonly despise it, but also bindeth himselfe with an othe to the despising of it?