Sermons on Deuteronomy, Sermons · Sermon 135
On Wednesday the xxix. of Ianuarie, 1556. The Cxxxv. Sermon, which is the sixth vponupon the three & twentith Chapter.
20 Thou maiest, &c.
21 When thou vowest a vowe vntounto the Lorde thy God, thou shalt not slacke to performe it: for the Lorde thy God will require it of thee, and so there shall be sinne in thee.
22 But if thou absteynest from vowing, it shall not bee anie sinne vntounto thee.
23 Thou shalt keepe and performe that which is gone out of thy lippes, as thou hast vowed it willinglie vntounto the Lorde thy God, and as thou hast spoken it with thy mouth.
IT was declared briefly yesterday, that if the promise which is here contayned were printed well in our heartes, men would be contēted to get their liuing otherwise than by such meanes as God condemneth. For it is nothing else but our vnbeleefe which prouoketh vsus to vse deceite and other harme doing. And that is the cause also why God meaning to bridle vsus, maketh mention of this promise: Feare not that I will cast thee off, or that I will forsake thee. And this is it whereunto the Apostle likewise leadeth vsus in the Epistle to the Hebrewes,Io…. 1.5. Hebr. 13.3. where hee intendeth to correct all manner of couetousnesse. And therefore let vsus beare well in minde, that if wee wil liue with our neighbours in all vprightnesse and equitie, wee must alwayes set before our eyes this blessing of God, to wit, that because hee claimeth vntounto him selfe the Charge of susteyning vsus in this worlde, euerie of vsus ought to hauehave an eye vntounto him, and to depende vppon his prouidence. And therefore when wee trauell for our liuing, let vsus vse such meanes as God hath graunted vntounto vsus. And if we thinke to inrich our selues any way wee care not how, whether it bee by hooke or by crooke; let vsus consider on the contrary side, that if God bereaue vsus of his blessing, we may well do what we can; but what will bee the issue thereof? Verily all must needes slippe away like water, and we must goe backewarde. And albeit God suffer a man for a time to increase his wealth beyonde measure; yet shall that bee turned in the end into a woe, both for him and for his childrē. And therfore let vsus not be intised by such bayts. When wee see that manie through pilling and polling of others, doe profit themselues greatly and heape together much wealth; let not that mooue vsus to enuie them. And why? Because the blessing of God is much more worth than all the riches in the worlde. And that is promised to none but vntounto them which holde themselues within their bounds, and absteyne from all wicked dealings. And in verie deede if we woulde but open our eyes, wee shoulde bee sufficiently warned of that which is here tolde vsus. But what? Euerie man is caried away so headlong, that wee consider not of those thinges which might teach vsus plainly euerie day. Beholde there is one which thinketh hee hath swallowed vp a great part of the worlde, and it woulde abash any man to see how soudenly hee is consumed & brought to nothing. God in so doing doth shew vsus as it were with his finger, howe hee curseth mens couetousnesse, extortion, and such like thinges, and yet wee hauehave no regarde of them. Manie complaine and say: Oh beholde we had thought to hauehave aduanced our selues, and in ye meane time wee bee falne behinde hande, yea, and that is because they considered not whether they depended still on the goodnesse of God, or whether they proceeded not any further than hee gaue them leaue.
Therefore let vsus learne to fare the better by all those teachinges which God bestoweth vponupon vsus. When wee see that he curseth such as snatch so to themselues on all sides, which play the rauening wolues, which hauehave nothing in them but craft and wilinesse to circumuent, and to snare the simpler sorte: when wee see how God vndermineth them and consumeth them again when wee behold on the other side that he blesseth those which walke soundly and vprightlie, and that although they hauehave no great aboundance, yet he fayleth not to nourish them and to hauehave a care of their familie: when wee see this, let vsus desire much rather to bee blessed in this sort of our God, than to hauehave all the meanes in the worlde which are so accursed of him. And in deede, the grace and fauour of God shineth forth much clearer when a man hath not much to liue vppon, than when hee hath great reuenewes and a rich trade of Marchandise, and monie in his purse and prouision of his owne, both in his garners and in his sellars. Why so? For if a man be so well furnished of all thinges, hee maketh this reckening, that God hath no longer neede to helpe him. But when a man must liue from hande to mouth, or when hee hath not much to maintaine himselfe withall, & that at least he might consume al that he hath in the compasse of one yeare: and that yet for all that hee goeth on without diminishing, and yet knoweth not whēce his wealth proceedeth, but that hee is certainelie perswaded that God hath pitie of him; when hee thus driueth away the time, and at the ende of the yeare acknowledgeth that it was God onelyonly which susteyned him and his; therein (say I) there is a much more manifest declaration of the goodnesse of God, and GOD by effect sheweth vntounto vsus howe be blesseth his, and howe much his blessing auaileth.
Nowe withall let vsus beare in minde howe it is sayde here, That God will blesse them which vse no wicked trades, as vsuries, extortions, bryberies: yea, that he will blesse them in all things which they put their handes vntounto. God in this place sheweth, that hee wil not blesse idlenesse, but that hee will hauehave men to doe their indeuour by such meanes as shall bee admitted vntounto them. Let vsus therefore employ our selues to doe whatsoeuer our Lorde hath inabled vsus; and then may wee looke for his blessing. But if wee will bee vnprofitable blockes, wee may not thinke it straunge if hee forsake vsus. Why so? For wee see the condition which hee addeth when hee promiseth that hee will make vsus to prosper: that is, yt euerie of vsus should offer him selfe vntounto him, and that hee requireth vsus to doe nothing but what wee can. Nowe I graunt that the meanes are not alwayes in mans hande; but yet wee on our part according to our power must seeke to employe our selues to doe well, and not priuiledge our selues from all carefulnesse.
As touching the conclusiō of this whole matter, it hath beene declared that when God forbade the Iewes all manner of vsurie among thē selues, it was to the end that men at these daies shoulde abstaine from it, because hee hath knit together the whole worlde in one selfesame bonde. And sith wee hauehave beene reconciled by our Lorde Iesus Christ, wee must lay aside all vsuries and such other wicked trades, and not doe otherwise vntounto anie in the world than we would that other men shoulde doe vntounto vsus.…. 7.12. For why? Wee are all neighbours, whether we bee of the same countrie or farther off: and of what condition soeuer wee be, wee fayle not to bee of that neighbourhood which God hath established betweene vsus. And therefore let vsus come to that which is saide in the fifteenth Psalme, that to be citisens of the Church of GOD, our trading must not be by vsurie, or such vnlawful dealings whereby wee spoile others of their goods, and gnawe them whom we ought rather to releeue. Briefly, let that teach vsus, not to doe any thing vntounto others, which we woulde not hauehave doone vntounto our selues. For that is in verie deede the effect of all, to the intent that men shoulde not vse anie sutletie with GOD by cloking any wicked contractes which might be to the dammage and losse of other men. And let vsus further note diligently that wherof our Lord Iesus warneth vsus; yt if we hauehave the true perfectnes which is required in all the children of God, wee must lend & that without hoping for any thing,Luk. 6.35. that is to say, we must not onelyonly abstaine from all gaine and increase, but if there be a poore man which can neuer be able to quite the good turne we do him with the like, there must our liberalitie bee shewed. For why? If we looke for recompence, ye heathen men do asmuch. But if we wil hauehave our seruice accepted of god, we must hope after no recōpēce in this world. Thus ye see how mē ought to liue together. First they must abstaine from al maner of harmedoing, whether it be by deceite or by extortion: and then they must endeuor to helpe such as are in neede. And so euerie man must consider of his owne abilitie, & as he hath the meanes wherby he may do it, so he must relieue them which be in necessitie and require his helpe. Truely such is the wickednes of men that it requireth this matter to bee treated of eueryevery day, and that men should vse exhortations to ye same end, yea & that men should represse ye crueltie which is in many: but if we were as ready to learn yt which our Lord teacheth vsus as we shold, we needed not many sermons & huge volumes to instruct vsus in this doctrine. For (as I hauehave tolde you) nature it selfe sheweth what euerie mans duetie is, but because we be deafe of hearing, and are moreouer forepossessed with such vnbeleefe, that we are of opinion we shall neuer hauehave enough, and that the earth wil stil fayle vsus: it standeth vsus in hande to be exhorted and quickened vp continually. But we must not waite vntill men speake vntounto vsus, euerie man must stirre vp himselfe in his owne behalfe, hauing alwayes recourse to that short lesson which I hauehave tolde you.
Now Moses addeth, That when a man hath vowed any thing vntounto God, he must performe it, or else it shall bee imputed vntounto him for sinne. But therewithall he saith, how that if a man abstaine from vowing and vow not at all, he committeth no euill; so as God will not binde men thereto, but it is enough if they accomplishe their vowes: and that if they wil vowe nothing, he will not charge them for it. Nowe let vsus note that whereas mention is made heere of vowes, it is not meant indifferently of any thing which a man shall list to promise at randon and without discretion. For it is saide, When thou vowest a vowe vntounto the Lorde thy GOD. We must therefore hauehave an eye vntounto the partie with whom wee hauehave to deale in making a vow, that is, vntounto God. So then let vsus note that all vowes are to be made with such reuerence, that men must iudge wisely what is good and what is ill. As in very deed if I promise any thing vntounto a man, I wil hauehave this consideratiō with my self, to thinke whether he wil accept of it or no. Will I promise vntounto a man by way of mockerie that which shall not please him, and without knowing how he will take it? No, I will beare him so much reuerence as to knowe his will whether hee liketh of such a thing or no. Therefore if we shoulde enterprise to vowe vntounto God whatsoeuer wee thinke good, without making a further enquirie what hee liketh of: were it not a diminishing of his authoritie? Yes verilie. For wee make lighter account of him than of a mortall creature. So then, that wee may fare the better by this doctrine of Moses, wee must lay this mayne grounde, namely that when hee speaketh of vowes, he meaneth not whatsoeuer mē shall fancie, but that which is good and lawefull to vowe, and that which God liketh of. And in verie deede vowes are a part of ye seruice of God. For when wee vowe anie thing vntounto him, it is to honour him and to do him homage. We must hauehave an eye vntounto the meaning of a vowe. Nowe the meaning thereof is nothing else, but to put vsus in minde that wee owe all thinges vntounto God. And although all of vsus should inforce our selues to giuegive him more than is possible for vsus to doe, yet we cannot yeeld vntounto him the hundreth part of that which we owe: neuerthelesse when wee giuegive him any thing, we witnes thereby that wee are bound and beholding vntounto him: and thereupon vowes are made whereby a man declareth this, that hee doeth offer vntounto God all that which hee hath giuen him, as if hee shoulde say: Lorde I yeelde vppe all vntounto thee. And this is a reknowledging of his benefites which I make vntounto him, as when a man is to pay a yeareley Rent, he acknowledgeth thereby that the Lande which hee holdeth is his Lords. Euen so when a man offereth a vowe vntounto God, hee doeth it to acknowledge that all that euer hee hath hee holdeth of God, which thing hee also protesteth by a visible signe. But nowe let vsus consider whether God will bee serued after the lust of men, or according vntounto his owne wil? Doubtlesse hee will bee serued in such wise as hee himselfe commaundeth. For hee sayth that it is as the sinne of witchcraft, when men of themselues attempt to doe anie thing, and will needes shroude themselues vnderunder the fayre title of Deuotion.1. Sa. 15.23. It is no deuotion (saith hee) but it is all one as if you were witches and cō iurers, and did put your trust in your coniuringes and in your charmes, and therefore I like of nothing which you doe, but I condemne it. Therefore seeing wee heare that God will not bee serued of vsus, but in such manner as hee by his worde teacheth vsus. And sith hee sayth in expresse tearmes,1. Sa. 15.22. That obedience is better than sacrifice: Let vsus keep vsus within our bounds, that wee vowe not vntounto him whatsoeuer commeth into our brayne. For why? That is disalowed of him. Therefore this worde is well to be weighed, When thou vowest vntounto the Lord thy God.
And secondly wee must consider of the end which wee hauehave named. For it is not enough that a thing bee good, but it must also bee doone to a good purpose and of an vpright and syncere meaning: and so wee must consider what the vowes are which God alloweth. The vowes which were made in the lawe, were as solemne thanksgiuinges. When a man was sicke, he vowed that if God woulde giuegive him his health, hee woulde come into the Temple and offer sacrifice. And why woulde hee doe so? Euen to confesse that he held his health of God, and that he acknowledged him for his father, because he had deliuered him from his sickenesse. When a man went out to warre hee made one vowe or other, and when he was to make anie daungerous voyage he did the like. We see the example of Iacob, howe he saith that hee vowed vntounto GOD, that if he brought him backe into the countrie where he was borne, into the Lande which hee had promised him for an inheritaunce, he would giuegive him the tenth part of all his goods, hee would make him an offring thereof. What ment Iacob heereby, but to confirme vntounto himselfe, that although he went as a poore fugitiue person which was chased out of his fathers house to go into a strange & vnknowen countrie and had death alwayes before his eyes, hee was notwithstanding inheritour of the Lande of Chanaan, and that God woulde bring him thither againe? His meaning was therfore to confirme himselfe in that thing, because he had alreadie the promise therof warranted vntounto him by the blessing of his father Isaac. But to bee the more assured of it in his heart, he added this thanksgiuing, as if he had alreadie seene the thing accomplished and euen present before his eyes▪ my God I hope yt thou wilt bring me home safe and sound. It seemeth in deede that I am nowe put off from all thinges, and that I shall liue no longer in this countrie: Yet my God seeing thou hast made me a promise, I will hope that thou wilt so conduct me, that I shall returne againe into this lande; and therefore I nowe acknowledge this benefit, and promise to offer vntounto thee the tenth of all that euer thou shalt giuegive vntounto me. Yee see how this example doeth sufficientlie declare vntounto vsus the intent and meaning of those vowes which were made in the time of the Lawe: that is to wit, that they serued for prayses and thanksgiuings vntounto God, and so by this meane… they were (as I tolde you) an acknowledging of his benefites, or a kinde of homage which wa… done vntounto him.
Nowe hereby wee may gather, that those vowes which men make without iudgement, & without aduisement taken what pleaseth God, and what hee accepteth; are not onelyonly vaine, but also corruptinges of his seruice eueriechone of them. For men doe falsely abuse the name of God, when they vowe they knowe not howe or wherefore. And that it is so, experience teacheth vsus by many examples. But wee must holde vsus vntounto that reason which hath beene alreadie alleadged, namely that because vowes pertayne vntounto the seruice of God, if wee make them at randon and without such sobrietie as to say we will obey GOD in them, we make a foule and filthie medlie of that which we ought to keepe pure and cleane. There is then a defiling of Gods seruice, and a kinde of robbing of him of his honour committed in so dong. And herein wee see howe blunt witted the Papistes are. For to prooue their vowes, they take a text all to broken, as if a man woulde take a clause onelyonly of an Indenturē or such like writing, and cancell all the rest, and were not that a manifest falshoode? The Papistes doe no better. When they reade this word Vowe, O it followeth then that wee must performe vntounto GOD all the vowes which wee hauehave made. Is that true? Nay wee must first knowe whether they be lawful or no? They which should hauehave murdered Saint Paul and had conspired together by a solemne agreement, did not they make a vowe? But who will say nowe that they are bounde by their vowe,… …3.1…. and that God liketh of it? They make a solemne vowe not to eate nor drinke, vntill they hauehave put Saint Paul to death. Truely this is all one as if they would make God a companion of their murder. See what a diuelishe agreement is made, and they confirme it by and by with a solemne vow. Yea but if our wittes be setled, we will condemne all such vowes. Nowe then wee see when vowes are to bee performed. But Moses said not without cause, When thou doest vowe a vowe to the Lorde thy God, appointing God in this place for the partie which accepteth that which shall bee presented and offered vntounto him for without that, all shall bee of no value and of no effect.
But nowe what do the Papists in their vowes? First they take vntounto themselues some trifling toy or other, and thereuppon binde themselues vntounto God: and they beare themselues in hande, that hee is much beholding vntounto them, and that they deserued some recompence of ouerplus at his handes. One voweth a pilgrimage to such a Saint, an other maketh a ninedayes vowe, an other voweth to eate no fleshe on such a day, or to fast such a feastes euen. Nowe let vsus consider whether God liketh of anie of al these thinges. Doubtlesse hee doeth not. For as for going on pilgrimage, it is not onelyonly a kinde of Iewishnesse, but it is also a wicked corruption. And although vnderunder the lawe, it was Gods will to hauehave one Temple to the which men shoulde resorte to worshippe him: yet it is nowe abolished. Nowe if the place which GOD had chosen, which was ordeyned by his owne mouth is no longer in force, but wee must call vppon God eueriwhere throughout the whole worlde, without going either vntounto Mount Sion, or to any other place which men shall choose: I pray you howe may men of their owne brayne make such holy places? That is to say, howe may they according to their owne fancie hallowe Rome, or Saint Iames of Compostella, or I knowe not what? And secondly for eating of fleshe on such or such a day, we know it is mere superstition.
Seeing our Lorde hath ordeyned that men shoulde feede on all meates soberlie without any questioning concerning this meate or that meate; as though one meate were vncleane in comparison of an other, and that whosoeuer doeth otherwise, serueth the diuell: a man may well alledge his deuotion, but out of all doubt the diuell settes him a worke, and hee must pay him his wages. Asmuch may bee saide of all the other pelting baggage, which the Papistes vse when they fast. And so wee see that these things are not vowed vntounto God, and that although his name bee therein pretended, yet hee will neuerthelesse disalowe of all. For why? None of it is ruled by his worde. Againe the Papistes vowe that which is not in them to performe, as the Monkes and the Priestes vowe perpetuall chastitie, as they say. Nowe I graunt indeede that all men owe chastitie vntounto GOD: but this chastitie is not an absteyning from marriage: but the leading of an honest life by keeping himselfe vndefiled in the state wherein he is: but among the Papistes there is no other chastitie, but the abstayning from marriage. They vowe this vow vntounto God, but is it in them to performe it? Nay it is a diuelishe arrogancie. But if a man hauehave the gift of continencie, hee must vse it with all humilitie, committing himselfe alwayes into the hande of GOD, knowing that whatsoeuer God hath giuen vntounto him to day, he must be fayne to continue it vntounto him to morrow, or else al wil slip away like water in a minute of an hour. And further we know not how God will dispose of vsus in this behalfe. Againe, it is not all one to abstaine from marriage, and to abstayne from a thing which God hath not permitted vntounto vsus. A man may hauehave excellent vertues, as if hee were an Angell of heauen, and yet marrie for all that. God calleth him thereunto, hee hath libertie to vse marriage for a remedie, therefore let him vse it. But howesoeuer the worlde goe, let vsus beare in minde that which our Lorde Iesus Christ sayth: namely,Matt. 19.11. that the gift of continencie is not giuen vntounto all. And S. Paul as a faithful interpreter of that which his maister had saide,1. Cor. 7.17. warneth euerie man to walke accordingly as hee is called. Therefore it is a diuelishe arrogancie in a man, to presume that hee hath in him selfe and as it were in his owne sleeue the power of absteyning from marriage. And if hee make a vowe thereof, it is all one as if hee did openlie defie GOD, and say, hee passeth not for him. Wee ought to offer vntounto GOD. But of what? Of the benefites which hee hath bestowed vppon vsus (as I tolde you.) Nowe wee knowe not whether hee will graunt vntounto vsus the benefite of abstayning from marriage for all our life time, or no. And howe then can wee promise that vntounto him, which wee hauehave not receyued? For wee must alwayes make account to say: Lorde I offer vntounto thee that which thou hast giuen mee. Euerie man therefore must hauehave an eye vntounto himselfe, and to his owne abilitie. Moreouer when a Fryer voweth pouertie, is it not a notable mockerie? Some of them vowe pouertie: but after what manner? Forsooth they will sticke to their bagge and wallet, they will hauehave a common gathering, they will be as bloud hounds to smell out the best collections, they will conuey other mens goods vntounto thēselues from all sides. Therefore they mock God euen to his face, when they vowe pouertie, and that is to doe nothing but to waxe greasie and fat at all other mens costes. Others goe and lurke in a stie, as these monkes doe, who are wel landed and rented, and whereas they be readie to burst with eating & drinking, yet for all that they vowe pouertie. And doth not this pouertie please God well thinke yee? Nay, what is to dalie plainely with God if this bee not? Lastly they vowe obedience. And to whome? To an Abbot or to a Prior. But in the meane while they will be priuiledged from all obedience of God and men, I meane from that which appertayneth to anie rule of gouernment. Ye see how God hath put children in subiection vnderunder fathers and mothers: but they may shake off this yoke vnderunder shadowe of being in monkerie. God hath put men in subiection vnderunder Magistrates, and vnderunder such as hauehave the sword of iustice; and a Monke will exempt himselfe from all this. It must bee lawfull for him to breake all the bonds and listes which God hath set, vnderunder colour of forging in his owne shoppe a newe obedience whereof God in no respect liketh. Wee see then howe the papistes generally and particularlie mocke God with all vowes which they make, & not only mocke him, but defie him; and by going so cleane crosse against him, do pul his vengeance vppon their heades. Therefore it is too grosse a beastlinesse when a man will come and wrest these places of scripture, to prooue that all vowes must bee performed without discretion. For first wee must knowe what wee are able to vowe vntounto God, whether hee will accept our vowes, and whether they shall bee pleasing vntounto him or no? And therewithall (as I told you) the intent and meaning must bee looked vntounto. For if wee vowe a thing vntounto GOD which in it selfe is good: yet if the intent bee wicked, the vowe is corrupt and naught. For example: Wee hauehave alreadie alleadged howe Iacob vowed and offering vntounto GOD of the tenth part of his goods: a man may doe the like and yet doe it not as Iacob did: for hee is not ledde with the same spirite. Hee doeth it to merite or for I knowe not what other imagination which hee hath conceyued, and not of purpose to render thankes vntounto God after the example of Iacob. The intent therefore and meaning must heere bee considered, and wee must aduise our selues well, for what purpose and howe wee vowe vntounto GOD: to wit, that wee hauehave not anie of these foolishe imaginations of meriting and of binding God vntounto vsus by doeing this or that: but it must bee doone to mooue vsus, to render homage vntounto GOD, and to protest that wee are bounde vntounto him for all the benefites which hee hath bestowed vppon vsus: And that although wee cannot throughlie discharge our selues for them, yet at the least wee make such open protestation of them. Except these pointes bee purelie and simple obserued, doubtlesse all our vowes shall bee reiected of God, although in outward appearaunce they hauehave no euill at all in them. Thus yee see then howe wee must vnderstand this place.
Nowe it is saide, When thou vowest vntounto GOD, acquite thy selfe and performe that which thou shalte hauehave pronounced with thyne owne mouth and of thyne owne good will. If thou doest not vowe at all, or forbeare to doe it, thou shalt not sinne. Here wee see first of all howe God woulde not binde men; but left them at libertie, to the intent they shoulde serue him of a more franke and free good will. Saint Paul saith that GOD loueth him which giueth with a cheerefull affection,1. Cor. 9.7. that is to say, with a minde voide of constraint, and of a pure deuotion as men call it. For if wee offer any thing vntounto God of necessitie: as if wee doe an almes beeing constrayned thereto, or full sore against our willes: it is reiected of him, as a man shall see these miserable pinch pennies do, who when they giuegive an almes doe gnashe their teeth at it, and woulde if it were possible withholde themselues from bestowing of any, and when they open one hande, woulde hold fast in the other whatsoeuer escapeth them. May such offeringes bee acceptable vntounto GOD? Doubtles no. Yee see then the reason why wee say nowe that GOD woulde not tie men in any straite bonde, but rather leaue them free vntounto themselues, to the intent hee might bee serued with a syncere and freehearted affection. And that is the cause why Moses saith here expressely. If thou vowe not, it shall not be imputed vntounto thee for sinne.
Nowe if it was so in the time of the law, by greater reason ought we nowadayes to be freed therefrom. For vowes were then common among the people, and it behooued the people also to bee exercised in such ceremonies according to the weakenesse of that time, when our Lorde Iesus was not yet come into the worlde. And it was requisite that the faithfull shoulde folowe those figures and shadowes which were in that time. And albeit God helde them in, as little children by appointing such ceremonies: Yet notwithstanding in this behalfe hee layde the bridle on their neckes as men say, & meant not to perswade them to vowe, or to occasion them to binde themselues; but left the matter to their owne choyce and libertie. Nowadayes then seeing that wee are vnderunder the Gospell, where there is no longer anie such bondage as was in the time of the lawe; thinke wee that our Lorde taketh any great pleasure of it when men vowe, so as they thinke they be not deuout enough, except they vowe one thing or other and passe others therein? But our Lorde contrariwise had much rather that men shoulde keep themselues vntounto that which he hath ordeined and followe the common rule in which is al our perfection. Moreouer let vsus note, that if anie man thinke to adde any thing to the lawe of God by vowing, hee is to bee condemned for it, although it hauehave no other euill nor vice in it. For wee are forbidden to adde anie thing vntounto that which God hath declared vntounto vsus. Therefore when we make any vowe, it must not bee as if wee woulde giuegive God something besides that which he hath required; but it must be to keepe vsus alwayes vntounto his seruice. When wee tende vntounto this code, we may say: wee belong vntounto God, and all that hee hath giuen vntounto vsus is his still; and it is good reason that we should make an acknowledging of it. In deede wee hauehave not any speciall rule to say: I will offer this thing or I will offer that: God leaueth it in our owne choyce. But howesoeuer the worlde goeth we must attempt nothing beyonde that which hee hath permitted vntounto vsus, and what wee knowe that he requireth of vsus by his worde. If men (I say) bee not helde with such a bridle, questionles whatsoeuer wee vowe is vncleane and diuelishe, and God disaduoweth al and condemneth it. So then it is a point worthie to bee obserued, when our Lorde sheweth that hee will not lay any great bonde or bondage vppon his, but leaueth them their choyce whether they will vowe or no. But yet for all that, his will is that vowes shoulde bee performed if they bee lawefull: For hee sheweth what is required in them. Will wee knowe whether God like of the vowe which wee make? Wee must in the first place consider whether it bee agreeable vntounto his will or no; and secondly whether that which wee vowe bee in out power; and thirdlie whether that our intent and meaning bee vpright and ordered by a good rule. If all these things meete together, Gods will is that we should discharge ourselues vntounto him.
Nowe if wee consider well of thinges, wee shall finde that wee hauehave a generall vowe for our whole life, seeing wee are called of God to come and offer our selues vntounto him in sacrifice. Therefore if a man knowe what the end of his calling is, hee woulde certaynly bee perswaded that hee ought to vowe himselfe vntounto God. For hee receiueth vsus, hee intertaineth vsus, he adopteth vsus for his children, on this condition that we should serue him in innocencie of sauing. Seeing hee taketh vsus on such condition, … one of vsus must bee prepared to offer vp himselfe vntounto him. Nowe I graunt indeede that wee cannot doe it except wee be sanctified by his holy spirite, and the faithfull when they present themselues vntounto God, doe it not in any confidence of their owne power, they doe it not to attempt any thing of themselues or vppon imagination to atteyne thereby vntounto anie perfectnesse, but they doe it, grounding them selues first of all vppon this, that God accepteth of their good will although it bee weake and vnperfect. And why? Because they hauehave the forgiuenesse of their sinnes promised vntounto …, and this is therein comprised, that God will not impute vntounto them those thinges which are faultie in their workes. Moreouer they … a promise that good will gouerne them by his holy spirite. So then hereuppon eueryevery faithful than must vowe himselfe vntounto God. And nowe hauing so vowed our selues. L…t vsus take heede we performe that which wee vowe. For there is a threat added which we must obserue and feare. It shall bee impured vntounto thee for sinne (saith God.) Truely if wee were all Paynims, that wee had neuer hearde so much as one worde of the lawe, or of the Gospell, yet shoulde wee not bee iustified therefore, if wee serued not our God. For hee hath placed vsus in this worlde to the intent hee might bee glorified in vsus. But as for them which are called of him, and which knowe that they ought to dedicate themselues wholy vntounto his obedience; and which hauehave promised to do so they ought to vnderstande that they are doublie bound: and if they breake that bonde, they are in so much greater fault, and a great way lesse to bee excused. Therefore if wee will applie this to our instruction, wee must knowe that the generall vowe which wee hauehave all made vntounto GOD, is grounded vppon our baptisme. Seeing that he hath adopted vsus for children, let vsus honour him as our father; and seeing hee hath choose vsus vntounto him selfe, let vsus bee giuen indeede vntounto his seruice; let all our life bee subiect vntounto his obedience, let vsus (I say) thinke vppon this.
But nowe touching particular vowes; if a man demaunde whether it bee lawfull to make them among Christians, the answere is, that we cannot be too well aduised in that behalfe. And therefore and lesse wee vowe; the better it is alwayes for vsus. Truely wee may not condemne al vowes: For seeing GOD hath left them at libertie, wee must alwayes remember this; that therefore it is lawfull. But howsoeuer the world goe; let vsus bee contented to walke euerie one in his calling, and let vsus not vse vowes, I meane, so as to binde our selues ouer much: for wee see our owne weakenesse, that when wee shoulde walke as God hath commaunded vsus, albeit the way be shewed vsus, yet we swarue aside so often, that it is pitifull to beholde, and wee are constrayned to crie out with Dauid:Psal. 19.13. Who knoweth his faults? For why? Wee neuer hauehave such wisedome as were requisite, but it befalleth vsus to wander and to turne aside one way or other, so as we sinne many a time without thinking on it. Therefore if it bee an harde thing for vsus to keepe our selues in our accustomed way by reason of the weakenesse that is in vsus; what should we meane to charge ourselues yet further with an harder thing, as if wee were well able to surmount them al? Ye see therefore how we ought to abstaine from al vowes, and to content vsus with this plaine simplicitie, to say: I see what my God hath commaunded mee, I must holde my selfe thereto without stepping any further. But yet notwithstanding, if wee hauehave purposed to acknowledge my benefite towardes God. l…t vsus take heede that we performe at. For if the promises which wee make vntounto men must be kept; what shall bee saide of that when we call vponupon the name of God, & direct our selues vntounto him, and that he bee made a partie? In few words therefore, let vsus … in minde vppon this place, that wee must bee faithfull and trustie towardes our God, for hee is such a one on his part; and will neuer breake his promise: let vsus not mistrust that wee shall bee deceyued in waiting for any thing from him. And therefore sith hee hath called vsus vntounto him, and woulde that we shoulde bee bounde vntounto him, let euerie one of vsus take heed that wee keepe our selues stedfast vntounto his seruice, and let vsus not behaue our selues, as wilde horses which are broken loose. And whereas it is declared vntounto vsus, that we are redeemed by the bloud of our Lord Iesus Christ: Let vsus knowe that wee are no longer our owne, but his who hath redeemed vsus with so deere a price. Therefore let vsus liue and die vntounto him, indeuouring nothing else, but to yeelde vntounto our GOD the obedience which wee owe vntounto him, euen by nature it selfe, and that also which we hauehave promised vntounto him, so that wee may purely call vppon his holy name and declare by this meanes that we are his people indeed.
Nowe let vsus kneele downe in the presence of our good GOD with acknowledgement of our faultes, praying him to make vsus to feele them more and more, and that feeling them we may be touched with such repentaunce, as to come and seeke the remedie of them in him alone, that is, that hee will pardon our faults which are past, vntill hee hath wholy reformed vsus & clothe vsus with his owne righteousnesse. And so let vsus say, Almightie GOD and heauenly father, &c.