Book Fourth · Chapter 13 · Of Vows. The Miserable Entanglements Caused By Vowing Rashly. · 1

This chapter consists of two parts,--I. Of vows in general, sec. 1-8. II. Of monastic vows, and specially of the vow of celibacy, sec. 8-21.

Sections.

1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows.

2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires.

3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy.

4. Third point to be attended to--viz. the intention with which the vow is made. Four ends in vowing. Two of them refer to the past, and two to the future. Examples and use of the former class.

5. End of vows which refer to the future.

6. The doctrine of vows in general. Common vow of Christians in Baptism, &c. This vow sacred and salutary. Particular vows how to be tested.

7. Great prevalence of superstition with regard to vows.

8. Vows of monks. Contrast between ancient and modern monasticism.

9. Portraiture of the ancient monks by Augustine.

10. Degeneracy of modern monks. 1. Inconsiderate rigour. 2. Idleness. 3. False boast of perfection.

11. This idea of monastic perfection refuted.

12. Arguments for monastic perfection. First argument answered.

13. Second argument answered.

14. Absurdity of representing the monastic profession as a second baptism.

15. Corrupt manners of monks.
16. Some defects in ancient monasticism.
17. General refutation of monastic vows.
18. Refutation continued.
19. Refutation continued.

20. Do such vows of celibacy bind the conscience? This question answered.

21. Those who abandon the monastic profession for an honest living, unjustly accused of breaking their faith.

1. It is indeed deplorable that the Church, whose freedom was purchased by the inestimable price of Christ's blood, should have been thus oppressed by a cruel tyranny, and almost buried under a huge mass of traditions; but, at the same time, the private infatuation of each individual shows, that not without just cause has so much power been given from above to Satan and his ministers. It was not enough to neglect the command of Christ, and bear anyburdens which false teachers might please to impose, but each individual behoved to have his own peculiar burdens, and thus sink deeper by digging his own cavern. This has been the result when men set about devising vows, by which a stronger and closer obligation might be added to common ties. Having already shown that the worship of God was vitiated by the audacity of those who, under the name of pastors, domineered in the Church, when they ensnared miserable souls by their iniquitous laws, it will not be out of place here to advert to a kindred evil, to make it appear that the world, in accordance with its depraved disposition, has always thrown every possible obstacle in the way of the helps by which it ought to have been brought to God. Moreover, that the very grievous mischief introduced by such vows may be more apparent, let the reader attend to the principles formerly laid down. First, we showed (Book 2 chap. 8 sec. 5) that everything requisite for the ordering of a pious and holy life is comprehended in the law. Secondly, we showed that the Lord, the better to dissuade us from devising new works, included the whole of righteousness in simple obedience to his will. If these positions are true, it is easy to see that all fictitious worship, which we ourselves devise for the purpose of serving God, is not in the least degree acceptable to him, how pleasing soever it may be to us. And, unquestionably, in many passages the Lord not only openly rejects, but grievously abhors such worship. Hence arises a doubt with regard to vows which are made without any express authority from the word of God; in what light are they to be viewed? can they be duly made by Christian men, and to what extent are they binding? What is called a promise among men is a vow when made to God. Now, we promise to men either things which we think will be acceptable to them, or things which we in duty owe them. Much more careful, therefore, ought we to be in vows which are directed to God, with whom we ought to act with the greatest seriousness. Here superstition has in all ages strangely prevailed; men at once, without judgment and without choice, vowing to God whatever came into their minds, or even rose to their lips. Hence the foolish vows, nay, monstrous absurdities, by which the heathen insolently sported with their gods. Would that Christians had not imitated them in this their audacity! Nothing, indeed, could be less becoming; but it is obvious that for some ages nothing has been more usual than this misconduct--the whole body of the people everywhere despising the Law of God, and burning with an insane zeal of vowing according to any dreaming notion which they had formed. I have no wish to exaggerate invidiously, or particularise the many grievous sins which have here been committed; but it seemed right to advert to it in passing, that it may the better appear, that when we treat of vows we are not by any means discussing a superfluous question.

2. If we would avoid error in deciding what vows are legitimate, and what preposterous, three things must be attended to--viz. who he is to whom the vow is made; who we are that make it; and, lastly, with what intention we make it. In regard in the first, we should consider that we have to do with God, whom our obedience so delights, that he abominates all will-worship, how specious and splendid soever it be in the eyes of men (Col. 2:23). If all will-worship, which we devise without authority, is abomination to God, it follows that no worship can be acceptable to him save that which is approved by his word. Therefore, we must not arrogate such licence to ourselves as to presume to vow anything to God without evidence of the estimation in which he holds it. For the doctrine of Paul, that whatsoever is not of faith is sin (Rom. 14:23), while it extends to all actions of every kind, certainly applies with peculiar force in the case where the thought is immediately turned towards God. Nay, if in the minutest matters (Paul was then speaking of the distinction of meats) we err or fall, where the sure light of faith shines not before us, how much more modesty ought we to use when we attempt a matter of the greatest weight? For in nothing ought we to be more serious than in the duties of religion. In vows, then, our first precaution must be, never to proceed to make any vow without having previously determined in our conscience to attempt nothing rashly. And we shall be safe from the danger of rashness when we have God going before, and, as it were, dictating from his word what is good, and what is useless.

3. In the second point which we have mentioned as requiring consideration is implied, that we measure our strength, that we attend to our vocation so as not to neglect the blessing of liberty which God has conferred upon us. For he who vows what is not within his means, or is at variance with his calling, is rash, while he who contemns the beneficence of God in making him lord of' all things, is ungrateful. When I speak thus, I mean not that anything is so placed in our hand, that, leaning on our own strength, we may promise it to God. For in the Council of Arausica (cap. 11) it was most truly decreed, that nothing is duly vowed to God save what we have received from his hand, since all things which are offered to him are merely his gifts. But seeing that some things are given to us by the goodness of God, and others withheld by his justice, every man should have respect to the measure of grace bestowed on him, as Paul enjoins (Rom. 12:3; 1 Cor. 12:11). All then I mean here is, that your vows should be adapted to the measure which God by his gifts prescribes to you, lest by attempting more than he permits, you arrogate too much to yourself, and fall headlong. For example, when the assassins, of whom mention is made in the Acts, vowed "that they would neither eat nor drink till they had killed Paul" (Acts 23:12), though it had not been an impious conspiracy, it would still have been intolerably presumptuous, as subjecting the life and death of a man to their own power. Thus Jephthah suffered for his folly, when with precipitate fervour he made a rash vow (Judges 11:30). Of this class, the first place of insane audacity belongs to celibacy. Priests, monks, and nuns, forgetful of their infirmity, are confident of their fitness for celibacy. But by what oracle have they been instructed, that the chastity which they vow to the end of life, they will be able through life to maintain? They hear the voice of God concerning the universal condition of mankind, "It is not good that the man should be alone" (Gen. 2:18). They understand, and I wish they did not feel that the sin remaining in us is armed with the sharpest stings. How can they presume to shake off the common feelings of their nature for a whole lifetime, seeing the gift of continence is often granted for a certain time as occasion requires? In such perverse conduct they must not expect God to be their helper; let them rather remember the words, "Ye shall not tempt the Lord your God" (Deut. 6:16). But it is to tempt the Lord to strive against the nature implanted by him, and to spurn his present gifts as if they did not appertain to us. This they not only do, but marriage, which God did not think it unbecoming his majesty to institute, which he pronounced honourable in all, which Christ our Lord sanctified by his presence, and which he deigned to honour with his first miracle, they presume to stigmatise as pollution, so extravagant are the terms in which they eulogise every kind of celibacy; as if in their own life they did not furnish a clear proof that celibacy is one thing and chastity another. This life, however, they most impudently style angelical, thereby offering no slight insult to the angels of God, to whom they compare whoremongers and adulterers, and something much worse and fouler still. And, indeed, there is here very little occasion for argument, since they are abundantly refuted by fact. For we plainly see the fearful punishments with which the Lord avenges this arrogance and contempt of his gifts from overweening confidence. More hidden crimes I spare through shame; what is known of them is too much. Beyond all controversy, we ought not to vow anything which will hinder us in fulfilling our vocation; as if the father of a family were to vow to leave his wife and children, and undertake other burdens; or one who is fit for a public office should, when elected to it, vow to live private. But the meaning of what we have said as to not despising our liberty may occasion some difficulty if not explained. Wherefore, understand it briefly thus: Since God has given us dominion over all things, and so subjected them to us that we may use them for our convenience, we cannot hope that our service will be acceptable to God if we bring ourselves into bondage to external things, which ought to be subservient to us. I say this, because some aspire to the praise of humility, for entangling themselves in a variety of observances from which God for good reason wished us to be entirely free. Hence, if we would escape this danger, let us always remember that we are by no means to withdraw from the economy which God has appointed in the Christian Church.