The sixt Chapter. Of vowes in generall; also of the vow of the Nazarites, of Ieptha, and of the Rechabits.
AFter these things, let vs saie somwhat concerning a vow. The Gréeke word ⟨…⟩, 1 & the Latine Votum, doo not signifie one thing but two, 2 namelie, The praiers and desire, wherwith we be inflamed, when we praie for anie thing; or vse the verie things that be desired. Further, it betokeneth a promise of offering something vnto GOD. And this ambiguitie of these words, in ech toong, hath not happened by chance, or without consideration, as soone after shall be shewed. The Hebrues call a vow Neder. 3 But hereof grew the custome of making a vow, that this was setled almost in the minds of all men; that if at anie time they did praie earnestlie vnto God, for anie thing to be giuen them, they in like maner promise to offer something vnto him againe. For by such maner of meanes, their minds doo séeme to be woonne one to another; namelie, by gifts: bicause those things, not onelie helpe them, to whom they are giuen; but doo also honour them. For they be giuen as a testimonie of vertue and excellencie, in which second respects sake, they maie be offered vnto God, that he maie thereby be honoured of vs.
Aristotle, in his Rhethoriks said; that Gifts doo no lesse satisfie the ambitious, than they doo the couetous: for they desire them, thereby to be enriched; and these to be honoured. Wherefore, euen the Lord (who speciallie requireth of vs to be worshipped) said in the lawe, that men should not come emptie handed vnto him: forsomuch as he iudged it vnwoorthie, if his people should appeare emptie before him. This selfe-same was a custome among the Romans; so that it is read almost euerie where, what the Curtij and the Decij vowed, for obteinement of victorie. Among the Gréeks also, there were vowes oftentimes vsed. Yea, and we read in Platoes booke, intituled Phaedon, that as yet in the time of Socrates, they vsed to performe a vow, of sending a ship well rigged, euerie yéere vnto Delos with gifts and sacrifices; and that by a vow, which Theseus had bound himselfe vnto, when he went into the isle of Candie, to slaie the monster Minotaurus. How vsuall this also was among the Hebrues, it is no néed to recite. So that, in praieng and desiring anie-thing of God, men were woont to vow some thing vnto God, least they might séeme to be vndutifull towards him.
2 Now then we define a vow, to be a holie promise, whereby we bind our selues to offer some thing vnto God. 4 And a vow (as we haue said) hath alwaies some praiers ioined therewith; for obteining at the leastwise of somewhat at the hands of God. Wherefore, that ambiguitie of the word happened not without cause in the Hebrue and Latine toongs: for séeing these things be so ioined togither, it might easilie come to passe, that the word which signifieth one thing, maie sometime be referred to another. And hereby we maie perceiue, that the knowledge of both these, as well of offering, as also of demanding anie thing of God, is necessarie for vs which professe godlinesse. But let vs returne vnto the definition, wherein the generall word is, Holie; for it is called A holie promise. Wherof it coms, that as touching the calling of it holie, we are in few words to saie, that it belongeth vnto iustice. For whatsoeuer is holie, is also iust; but not contrarie: for iustice is that, 5 whereby we yéeld to euerie man his owne; and they, to whom these things be yéelded, are either God, or men. That facultie then, whereby we yéeld vnto all men their owne, is called iustice, and kéepeth the name of the generall word: but when we yéeld vnto God due obedience, now is this after the iudgement of Plato, in his booke called Euthyphron, to be referred vnto holinesse.
And a man may plainlie sée, that euen in the holie scriptures, those things which be offred & dedicated vnto God, are called holie; and that, which ought to be yéelded vnto God by vs, is obedience: and that is of two sorts. One is profitable vnto him, to whom it is offered: 6 but after this maner we can giue God nothing; séeing by these things he is made nothing the greater, nor dooth increase in anie respect; 7 Thou art my God (saith the prophet) for thou hast no need of my goods. And in the Gospell of Luke; 8 When we haue doone all vnto him, we are vnprofitable seruants. Another kind of obedience there is. which apperteineth vnto reuerence; euen as seruants honour their maisters. But this seruice and obedience towards God, herein consisteth; that we shew our selues readie and diligent towards GOD, in the executing of that worke and function, which God both vouchsafeth and desireth to worke by vs. And this is the sanctifieng of his name; the which God can sufficientlie performe by himselfe: but he vseth vs to our owne commoditie, and singular profit.
3 But that we maie knowe what maner of things must be offered vnto GOD; 9 and that therein we offend as little as maie be: we must take a speciall héed. And first commeth to my remembrance Augustine vpon the Psalme; Be mercifull vnto me ô God, 10 for man hath troden me downe. He expounding that particle, in the 12. verse, in Hebrue A lai nedar eca, that is, In me, or vpon me are thy vowes, thus saith; A man must first offer himselfe vnto GOD. Which maie chéefelie be confirmed by that reason, which the Lord vsed, in persuading to giue tribute vnto Caesar. 11 For (saith he) it hath his image and superscription: wherefore, we being made according to the image of God, it is méete that we should be giuen vnto him. And Paule sundrie times exhorteth vs, when he saith; I beseech you, 12 for the mercie of God, that ye will giue your selues, &c. And the same apostle, in the sixt chapter of that epistle; 13 As you haue giuen your members seruants to vncleannes, and from one iniquitie to another, &c. And in the same epistle he saith, 14 that as he is an apostle, he is an offerer of such sacrifices. But contrariwise, through the ignorance of those things, 15 which are to be sacrificed, men maie gréeuouslie offend. Saule would haue offered vp oxen and cattell, laieng aside the obedience of Gods commandement; which was an vnwoorthie, and verie vnacceptable sacrifice vnto God. It is declared by Socrates, in his second Alcibiades, concerning the Atheniens; that Although they offered bountifull sacrifices, and large gifts vnto God; yet neuerthelesse they séemed to haue but slender successe in their warres. Wherefore when they tooke councell of the Oracle, it was answered them; that God more estéemed the praiers of the Lacedaemonians, than he did the rich gifts of the Atheniens.
4 By the like reason must all Monasticall vowes, which are contrarie to the word of God, be reiected; séeing we knowe, that they doo vow those things which are not allowed by God: for that they bind themselues to the commandements and traditions of men; they addict themselues vnto superstitious worship; they are willinglie made the seruants of men, no necessitie vrging them therevnto: which thing Paule forbad in the first epistle to the Corinthians, 16 the 7. chapter. For these men verie wittinglie and willinglie submit themselues to Abbots and Priors: furthermore, they cast awaie their goods from them, when as neither God commandeth, nor yet neighbour requireth: and otherwhiles, they bestowe them vpon such as they ought not, and change their state and vocation without cause; so as it is no more frée for them to obeie God and his commandements. For it is not lawfull for them to go foorth of the Monasteries, to obeie their parents, nor yet to helpe their afflicted neighbours, whom by some bond of friendship they haue ioined vnto them. But these pilgrimages, which they make vnto saints, 17 commonlie taken in hand by reason of a vow, are no lesse condemned than the Monasticall vow; séeing no scriptures testifie, that these things be acceptable vnto God. Besides this, for obteining of helpe from GOD, they attribute more to one place than vnto another: as though the power of God were not a like in euerie place. Moreouer, they make vnprofitable expenses, and euen for these things they leaue those things which the Lord hath openlie commanded; most shamefullie spending the time, which they might haue bestowed in things acceptable to God.
Wherfore let this be the summe of this knowledge of things to be offered; namelie, 18 to weigh by the rule of the holie scriptures, those things, which we haue determined to vow vnto God: and by this leuell we must diligentlie consider, what vowes they be which please God. Neither dooth that, which Iacob vowed, make against this our iudgement; although he could not haue this rule of the scripture. For the inward word of God, which is prompted in the mind, is equall with the scriptures of God. And also the lawe of nature ingraffed in the mind of man, which to the furtherance of the worship of God, dooth vnderstand these two things to be verie necessarie; namelie, that the church haue her ministers, which must be susteined with the tenths, least they should not be able to discharge their ministerie: and also a certeine place appointed, where men maie méete togither, to heare the lawe of God and his word, to celebrate his diuine praises, and to ioine togither in publike praiers.
5 Among other things, which at this time are spoken by vs, concerning a vow, 19 this maie not be ouerslipped; that God alloweth the thing it selfe: that is, the act of vowing, séeing he hath made a lawe for it, & that Dauid hath published a commandement for it; Vow vnto the Lord, 20 and performe it. Howbeit, bicause there be some arguments, which séeme to make against a vow; therefore, 21 we must now séeke to confute them. And first this obiection is made; Forsomuch as we owe all that we haue vnto God, without all binding of our selues with vowes, therfore it is superfluous to bring in a new kind of necessitie; séeing the power of Gods commandement, whereby he will be beloued of vs, before all things, and that with all the hart, with all the mind, and with all the strength; dooth sufficientlie bind vs, and compell vs to offer all that we haue vnto God. But this reason, 22 which they bring, dooth not exclude euerie cause of making a vow: yet to make a vow maie be profitable, to stirre vp our owne selues for a testimonie vnto others of our faith, and of the excellencie of God.
23 Here againe they saie; If we vow, we laie a necessitie vpon our selues, and all our libertie is gone: and that is the more likelie to please God most, which is offered vnto him franklie and willinglie. That this, which is obiected, is most false, this declareth it: forsomuch as we thinke not, that the saints in heauen are therefore despoiled of their libertie; bicause they cannot sinne anie more. For most fréelie, & of their owne accord, they loue and honour God; and whatsoeuer they doo, they celebrate and doo it fréelie. And it is not voluntarines, which is repugnant to this necessitie; but constreint: whereof it commeth, that he which voweth, although he séeme to be tied by a necessitie of bond, to performe his promises; yet must it not for this cause followe, that he by force or constreint performeth that, which he voweth. And so must thou interpret Paule, in the latter epistle to the Corinthians, when he saith; 24 Not grudginglie, or of necessitie: that this necessitie should be opposed, or set against vnwillingnes, and compulsion; and not against euerie bond or necessitie.
25 6 Lastlie they saie, that they stand in great danger which make vowes, if they doo transgresse them: and it is after a sort to laie a trap or a snare for themselues. Which thing Paule, in the first to the Corinthians, 26 the seuenth chapter saith, that he would not doo: how then doo these men so lightlie intangle themselues, which be so hardie to make vowes? 27 To those we answer; that the things, which we vow vnto God, ought to be of such sort, as we doo knowe that they please GOD: which vowes, when they please God, and be required of him, ought altogither to be offered vnto him by vs; and we were now bound to performe them vnto him. Werefore we doo not cast vpon our selues a new snare, but rather a new prouocation to paie those things, which we ought before: neither is the danger héere imminent, by the nature of the things, which we promise; but by our owne fault. Howbeit, such things as may bring danger by our owne default, must not alwaies be shunned: for then should we not eate nor drinke, and a number of such other things, which by our owne fault and intemperance might doo harme. For we must alwaies take héed, whether the thing, which we take in hand, be dangerous of it selfe, or by some accident. Which thing also Salomon admonished, 28 saieng; Hee that obserueth the wind, shall not sowe; and he that hath regard to the clouds, shall not reape. But when soeuer we are vncerteine, whether the thing it selfe will please God, or no: and that great danger hangeth ouer our heads, bicause we knowe that the same is not giuen by God vnto all men, we ought to surcease vowing, and to kéepe our selues frée.
And touching those vowes, 29 which perchance one hath made against the rule of the word of God; and afterward séeth them to be odious and vnacceptable vnto God; and that by the testimonie of the holie scriptures, men oftentimes demand what is to be doone: we answer in a word, that they ought not to be performed. Neither is the condition of a vow, other than of an oth: for séeing we be the Lords, we cannot bind our selues to anie thing that is against his will; euen as it is not permitted vnto men seruants by the ciuill lawe. But this must chéeflie be regarded aboue all, that before we doo make vowes and oblations, we prouide to be iustified by faith: for otherwise, if we be enimies vnto GOD, how can our gifts be acceptable vnto him? For what a multitude of vnbeléeuers be there, the which (if respect should be had vnto gifts) doo offer vnto God, such as be excellent, pretious, and most déere vnto them: and yet notwithstanding, vnto him they are both vnacceptable and odious? For we cannot estéeme those things as pleasant, which we knowe doo procéed from an hatefull mind. Yea, and Esaie, 30 in the name of God, detested all the sacrifices of the Iewes, when they disagréed from the true waie of godlines: when notwithstanding the Lord had required in the lawe, that those sacrifices should be offered vnto him. And as Plato reporteth in Alcibiades; Verie well did Homer write, That the burnt sauours of the oblations and sacrifices, which the Troians offered, were not one whit acceptable vnto Iupiter; bicause Priamus, & his people, were hated of him.
¶ These things are in the Commentaries vpon Genesis, but of this whole chapter, he wrote more largelie, and more exactlie in his booke of vowes against Smith.
Of the Vow of the Nazarites.
7 As touching the vow of the Nazarites, 31 it is manifestlie set foorth in the sixt chapter of the booke of Numbers. But those things, which are there written, may all be reduced to thrée principall points; first, that they should drinke no wine, nor strong drinke, nor anie thing that might make them droonke; another was, that they should not poll their head, but all the time of their Nazariteship they should let their haire growe; the third was, that they should not violate themselues with funerall moornings, no not at the death of their father or mother. These things were to be obserued; yet not for euer, but for some certeine time onelie: for they vowed themselues to be Nazarites onlie, for a certeine number of daies, moneths, or years. But wherefore God did institute these things; there may be alledged manie causes. First, bicause men were so inclined to choose vnto themselues certeine kinds of life; 32 by meanes whereof they might easilie fall into superstition. Therefore God would after this maner bridle them. As though he should haue said: Wheras ye are thus prone to your owne indeuours, and to inuent new waies of worshippings; yet shall ye not doo what ye list your selues, but ye shall doo that which I prescribe vnto you: and so by making the lawe of a Nazarite, he kept them in dooing their dutie.
But what is the meaning of these things? They ought to kéepe their haire growing, vntill the end of their vow: for then, while they were offering sacrifice, and burning the flesh in the fier, they cut off their haire, and burned it in the same fier; and from that time forward they were frée, and returned to their old maner of life, which also was common vnto other. Others make it an allegorie, 33 that when the haires were increased, vertues also ought to increase in the mind. But me thinketh, there may be yéelded an other cause; namelie, that men should refraine from too much trimming and decking of their bodie: for the clipping of the haire dooth serue verie much to the finenesse and trimming of the bodie. For Paule saith in his epistle vnto the Corinthians, 34 the 11. chapter, that For men it is a shame if they let their haire growe. Although other reasons of other men are not to be contemned. Cyrillus also, and Procopius, vpon the booke of Numbers, 35 doo saie, that These things were instituted by God, to the intent he might call men backe from the idolatrous rites and worshipping of the Ethniks; that that which they gaue vnto idols, the Iewes might vouchsafe to bestowe vpon him. So that, whereas such men sacrificed vnto idols, he would that these should rather sacrifice vnto himselfe: not that God so much regardeth sacrifices, but bicause he would withdrawe them from idolatrie.
We read, that the Ethniks sometimes suffered their haire to growe; bicause they would afterward consecrate the same either vnto the Nymphes, or vnto Apollo: wherefore Apollo was by them called ⟨…⟩, that is, A nourisher of the haire. Yea and Theseus, as it is written in Plutarch, 36 went to Delphos, there to dedicate his haire vnto Apollo. And yong men also in Rome, when they were past their childhood, offered their haire and beards vnto some God. 37 Sophocles writeth, that Orestes put his haire in the tumbe of his father. There might also be rendred an other cause, which were not impertinent. It behooued the Nazarits alwaies to be pure: and although they were not of the tribe of Leuie; yet they so behaued themselues all that time, as though they had béene priests of the tribe of Leuie. 38 And in the 21. chapter of Leuiticus, the Leuiticall priests were forbidden to poll their head: which thing also may be perceiued by the sixt chapter of Baruch; 39 Ye shall see (saith he) priests in Babylon, with their heads shauen, and their garments cut: and these were the priests of idols. 40 So then we sée by the commandement of God, that the priests of the Hebrues had not their heads shauen.
8 In the booke of Numbers, the sixt chapter, God calleth the haires of the head a crowne, or (as other translate it) a separation. But contrariwise the Papists call their shauing of the head a crowne: thus they inuert all things as they list themselues. But what shall a man saie to them? They passe not what they doo, they will haue lights and censing in the temples: and if thou aske them whie: they answer; Bicause God vsed them in the old testament. But in the old lawe priests had wiues: these men will haue none. They suffered the haires of their head and their beard to growe: but these men shaue both their head and beard. Albeit at this daie there is a great contention among them about a long beard; bicause the Councell of Carthage, 41 in the 44. chapter, is sundrie waies alledged: for in some copies it is written; Comam non nutriant, nec barbam: that is; Let them not suffer the haire of their head, nor yet their beard to grow. But in other copies it is read; Nec barbam tondeant; Neither let them cut their beard. 42 Whether of these two saiengs will these men followe? For they will not suffer to haue a long beard, least (as they saie) anie part of the sacrifice should peraduenture sticke in it. O holie men! They sell that their sacrifice for thrée halfe-pence; and then they carefullie prouide, least it should sticke in the beard. Is not this to straine at a gnat, and to swallowe downe a camell? Howbeit, some of them, least they should séeme not to doo verie wiselie, and with some consideration, doo saie; that The cutting off of the haire, signifieth, that a priest must cut off all superfluities. Such is the religion of these men, to haue the signes, when as they haue not the things signified. But I rather ascribe that shauing of our Papists, to an ouercurious trimming of themselues. For Suetonius in the life of Otho, saith, 43 that He was woont oftentimes to shaue his beard, and to behold his face in a glasse, whether the same were trim enough. I will not speake of others, which vsed not to shaue their haires; but rather plucked them out, that their skin might be the softer.
The next thing was, that the Nazarites should absteine from wine; and not onlie from wine, but also from vineger, from grapes, and from strong drinke. 44 This strong drinke called Sicera (as Ierom writeth to Nepotianus ) was a kind of drinke much like vnto wine; which was made of wheate, or of aples, or daies, or else of other fruits. Further, they were forbidden to eate huskes of grapes, or kernils, which should be taken out of the wine presses. They were commanded also, that they should not drinke Miserath, which was nothing else, but the washing of the grapes: for the wine being pressed out, there was water powred vpon the grapes that were pressed, which when it was boiled, reteined some tast of the wine: this we call the second wine. But the Chaldaean interpretation calleth Sicera, Old wine. And it is manifest enough, whie the Nazarites were forbidden to drinke both wine, 45 and strong drinke: for these things both trouble the head; and stirre vp men vnto lust, as Salomon giueth aduertisement in the twentie chapter of his Prouerbs; 46 Wine maketh a man to be scornefull, and strong drinke causeth a man to be vnquiet, and whosoeuer is deceiued thereby, shall neuer be wise. Paule also, 47 in the fift chapter to the Ephesians, saith; Be not droonken with wine, wherin is excesse: but be filled with the spirit. Moreouer, the priests in the old lawe were forbidden to drinke wine, before they came to holie seruices: 48 wherefore it behooued the Nazarites, bicause they were like to priests, that they should absteine from wine.
The third thing was, that they should not violate themselues with anie moorning for the dead: 49 for as through ioie we be ouermuch puffed vp, so are we sometimes gréeuouslie troubled with heauinesse and moorning. But God would, that his ministers should be void of affections, especiallie of the vehement sort of affections; séeing by them men are more greeuouslie troubled than is méet? And yet were not these obseruations anie merits, wherein they placed righteousnes; but were onelie rites and exercises, whereby, after a sort, men were kept in their dutie. For the vow of a Nazarite, was a certeine separation from other men. But what they did in the meane while, it is not prescribed: howbeit, manie thinke, that they were commanded to indeuour themselues to the contemplation and knowledge of the lawe, and to woorship and call vpon God trulie.
9 We sée that God of his especiall wisdome would teach the people by this kind of vow. The Philosophers write, that a man must earnestlie indeuour, that he may be able to behold high things; and with his knowledge to comprehend the nature of all things. But this they saie can neuer be, vnles the affections be tempred in vs, otherwise we be verie oftentimes carried away with rage and lust. Wherefore God would haue his to be void of these affections; namelie, of moorning, pleasure, too much care and thought about decking of the bodie: for these doo not a litle hinder the tranquillitie of the mind, and the spirituall cogitations thereof. Wherefore in the lawe, he as it were taught his people to make preparation to higher things, least they should with vnwashen féete, haue accesse vnto holie things. Vndoubtedlie they which be indued with the knowledge of God, ought to prepare and make readie themselues, before they come to the hearing of the word of God, or to the receiuing of the sacraments. 50 Ieremie in the fourth chapter, verie well admonished vs; Turne vp your fallowe ground, and sowe not among the thorns.
And they vowed this kind of vow (as we haue said) for a certeine time; either for a yéere, or for a moneth, or as euerie man thought it most profitable for himselfe. For the natures of men are oftentimes changed, and the studie of godlinesse soone waxeth cold; therefore it must by some meanes be restored. Hereof arose the departures, which the fathers vsed into solitarie places for a time. So they, which gouerned the publike weale, when they were tired with businesse, kept themselues secret manie times in their priuate féelds and manors: not for idlenesse or sluggishnesse sake, but to refresh their minds, and that they might returne the more prompt and better prepared to accomplish matters. And the noble Rhetoricians, being weried with pleading of causes, sometimes went into the countrie, to heare, to talke, to read somewhat, to meditate in their minds the orations that they had made and heard before: and so to returne againe more perfect and readie to the pleading place. So the Nazarites for a certeine time departed from the companie and fellowship of other men; that they might afterward returne the better and purer to execute the state wherevnto they be called.
Christ also, in the night time departed vnto the mountaine; 51 but in the daie time he returned vnto the people. And when the apostles were returned, whom he had sent foorth to preach, 52 he led them awaie for a little while into the desart, that they might there rest & refresh themselues. For this cause perhaps Lent was first instituted, that men, 53 which all the yéere had béene occupied with ciuill busines, might that season at the least wise giue themselues to deuotion. This doo the popish bishops pretend. But admit that it was first instituted for this cause; let them ponder wherto it is now fallen at the length: doubtlesse vnto méere superstition, whereby there is no other thing offered vnto the people but choise of meats, old wiues fables, vngodlie songs; and pilgrimages, which commonlie they call stations, verie prophane and idolatrous. In the meane time, there is no mention made for the diminishing of couetousnesse, lust, lecherie, and other wicked acts. Further, it were conuenient, that men, through so long a fast should become the better; but after Easter they are become much woorse.
54 10 But returne we to the vow of the Nazarites, Paule séemeth to haue vowed it; séeing in the 18. chapter of the Acts of the apostles, he polled his head in Cenchrea: and in the 21. chapter, he was persuaded of the elders to doo it; There be here (saith he) foure men, which haue a vow, thou shalt be with them. There the shauing of the head declareth, that that vow perteined to a Nazarite: for as it is written in the lawe; 55 If it had happened, that the Nazarite, in the time of the vow, which he had taken vpon him, had defiled himselfe ouer the dead, or by anie other meanes, the vow was broken. And it was the Nazarites dutie to come vnto the tabernacle, and to declare vnto the priests what had happened; to poll his head, to offer sacrifice, and so to begin anew the vow of a Nazarite: for whatsoeuer he had before obserued, it was taken to be vncleane, and of no force. So Paule (as if some thing had happened vnto him among the Gentils, where he had béene conuersant) would be purified in the temple; as though he should haue begun the obseruation of his vow againe.
56 The Papists crie, that by this vow of the Nazarites, there was a certeine shadowe at that time of their religious Moonkerie. Neither doo they consider, that the vowes of the Nazarites were instituted by the word of God. Let them shew on the other side the commandement of God for their Moonkerie, which thing if they cannot doo, then there resteth nothing, but that we may say, that the ordinances of Moonks are not the vowes of Nazarites; but of superstitious men, & a certeine ridiculous imitation, or an euill zeale of the old vow of the Nazarites. So likewise in old time, superstitious men, when they sawe that Abraham would haue offered his sonne, 57 and that for the same cause he pleased God verie well: they also would néeds offer their sonnes, and make them passe through the fire: by which most wicked deuise they offended God most gréeuouslie. But our worshipping must leane vnto the word of God. Indéed ciuill institutions, though they be without the expresse word of God, may be receiued; so that they be not repugnant to the word of God: but the seruice of God, and religion, must be deriued from no other thing, but onelie from the word of God. But (I beséech you) let them shew me from whence they haue the vow of perpetuall sole life; or how can the same agrée with the Nazarites? First, 58 it is against the creation of man, séeing it was said vnto the first parents; Increase and multiplie. 59 Further, it is against the saieng, which Paule rehersed; He that cannot conteine, let him marrie.
They vow pouertie also. 60 But what maner of pouertie? Forsooth to liue by begging. A goodlie vow, when they will be mainteined by the labours of other men! Vndoubtedlie this is against charitie, séeing Paule saith vnto the Ephesians; He which did steale, 61 let him steale no more; but rather let him labour with his hands, that he may haue wherewith to giue vnto him that suffereth necessitie. But thou wilt saie, that of the Moonks there be some which are rich. I grant that, but they also doo contrarie to the word of God, wherein it is commanded; that He which laboureth not, should not eate. 62 Besides this, they doo vow obedience. But vnto whom? To certeine men. When as Paule plainlie writeth; Be ye not made the seruants of men. 63 But they saie; I hold of Francis; I of Dominike; I of Benet: whereas Paule would not suffer that the christians should saie; 64 I hold of Paule; I of Apollo; and I of Cephas. Wherefore then doo they saie, that they agrée with the Nazarites? Let vs diligentlie examine euerie thing. The Nazarites shaued not their haire, but these men shaue it. 65 The Nazarites did drinke no wine, but these men glut themselues therewith. The Nazarites came not to funerals, but these men desire nothing so much as the funerals and obsequies of the dead. Howbeit, these things I will ouerpasse: this onelie I adde; although in the Iewish religion, the vow of the Nazarites was the principall vow, yet were they not forbidden to marrie. 66 In other vowes (saith Origin ) they gaue either a shéepe, or a goat, or an oxe, or some other thing; but in this kind of vow they offered themselues: and yet their state agréed well enough with matrimonie.
11 As touching Samson, he became a most strong yoong man. Who would haue thought, that the same should euer haue come to passe? The parents were not commanded to instruct him in the art of warfare, or to send him foorth vnto warre. Thou wouldest much rather haue thought, that his bringing vp should haue béene as a Moonke, than as a soldier. But God was minded to shew, that all the strength, which Samson was to haue, should be deriued from his spirit. And in that he should be a Nazarite all his life time, as Samuel also was; that was particular, and aboue the common institution of others: by the déed I meane, and not by the right or vow of the parents. 67 Samson ought to haue obeied, although he had not vowed; bicause the word of God came betwéene. 68 Howbeit, touching Hanna the mother of Samuel, 69 it may be doubted, how it was lawfull for hir to vow for hir son: for it may scarse séeme iust, that the sonne should be bound by the vow of the parent.
It was demanded in the time of Benet, whether the children, whom their parents offered vnto Monasteries, might marrie, when they came vnto mans state. 70 Gregorius Magnus, writing to Augustine the bishop of England, answereth, that it is vtterlie vnlawfull. Which saieng is verie hard against the word of GOD: for Paule saith; 71 that It is better to marrie than to burne: and, He which cannot refraine himselfe, let him marrie. 72 In the third councell of Carthage, whereat Augustine was also present, it was decréed; That children being offered vnto the church, when they came to mans state, should either marrie, or else vow chastitie. This also was seuere inough: for who maie require this of that age, being vnskilfull of things, and ignorant of hir owne strength? But this I speake, to the intent it maie be knowne, that there be decrées contrarie vnto decrées.
But to returne to the matter, I saie, that Hanna might vow for hir sonne; for as touching the performing of the vow, she might easilie prouide, that so long as he should be brought vp by his parents, he should not drinke anie wine, nor cut off his haire, nor be at anie funeralles. But after he came to lawfull age, it was Samuels owne part to obserue these things: indéed, not in respect of the vow, but bicause of the obedience which he ought vnto his parents. For children ought to obeie their parents, in all those things, which are not against pietie, and the word of God. 73 So the Rechabites (as it is in Ieremie ) when they obeied their father Ionadab, who commanded them to drinke no wine all their life time, nor to dwell in cities: for the same cause were commended of GOD. Howbeit, Hanna, vnlesse she had had a peculiar inspiration from God, could not haue vowed, that Samuel should all his life time minister at the tabernacle of the Lord: forsomuch as the lawe of God discharged men from the ministerie, after a certeine space of yeares; namelie, in the fiftie yeare. But whereas I said, that it was lawfull for Hanna to vow the vow of a Nazarite, for hir sonne; 74 it séemeth not to stand with the definition of a vow, which is thus brought by the Maister of the sentences: A vow is a testification of a willing promise made vnto GOD, touching things apperteining vnto GOD. But a vow, which is vowed by the parents, for the sonne, can not séeme willing. Yes forsooth: it is willing, bicause the parents vow not by compulsion, but of their owne accord; especiallie, when they command no vngodlie thing, or contrarie to the word of God.
75 12 Some doo gather by the historie of the Iudges, that Samson was sanctified in his mothers wombe; the verie which thing also is beléeued, both touching Ieremie, & also Iohn Baptist: and they will haue him so to be sanctified, as he afterward committed no deadlie sinne (as they call it.) But this is false, and vaine: neither is, 76 To sanctifie, in this place anie other thing, than To appoint one to the execution of some certeine worke. Samson therefore was sanctified, that is, appointed of God to deliuer his people. So was Ieremie ordeined to prophesie, and Iohn to be a voice of a crier in the wildernesse. Neither is it brought to passe, by this kind of iustificaion, that these men neuer sinned: for, 77 Euerie man is a lier: and (saith Salomon) There is no man that sinneth not. Further, 78 what shall we saie of Samson? Did he neuer sinne? Yes surelie he fell, and that gréeuouslie. Paule also, who vnto the Galathians saith, 79 that he was separated from his mothers wombe, and yet did he persecute the church of God. Otherwise the children also of the christians are said to be holie; forsomuch as God is not onelie our God, but also the God of our séed: acording to that which Paule saith vnto the Corinthians; 80 Your children be holie: and yet neuerthelesse, no man can doubt, but that they afterward fall, and gréeuouslie sinne.
13 One thing remaineth to be spoken of: When the father voweth, and the sonne desireth to performe the vow of his father; what if the vow should be against the health of the sonne? Perhaps he shall fall into some sicknesse, & that it behooueth him to drinke wine, or cut off his haire; what is to be doone in this case? I haue else-where declared, that the precepts of God are of diuers degrées; so that some be greater, and some of lesse weight. As touching God, that is the commander, all are equall and like one to another; but as concerning the things, which are commanded, there is some difference. Wherefore the lesse precept must giue place to the greater: for which cause Christ said out of the words of the prophet; I will haue mercie & not sacrifice. 81 Not as though God vtterlie contemned sacrifices, which he had commanded; but bicause he more estéemed mercie. And Christ also in the Gospel of Matthew, the 5. chapter admonisheth; that, If thou offer thy gift at the altar, and there remembrest that thy brother hath somewhat against thee, thou must go first and reconcile thy selfe vnto thy brother, and then returne and offer thy gift. Whereby he declareth, that he will altogither haue the lesse precept giue place to the greater.
So that we must thus answer vnto the question; God commandeth the Nazarites to absteine from wine, he also commandeth euerie man to defend his life by good means. Here, when as the sicke man cannot kéepe both the precepts; it is méet that he preferre the greater before the lesse. Thus also did the Rechabites, the sonnes of Ionadab behaue themselues. For although their father commanded them, that they should not dwell in cities, neither drinke anie wine; and were also commended by God, bicause they obeied the precepts of their father: yet at the verie same time that Ieremie wrote these things of them, 82 they dwelt at Ierusalem, contrarie to the commandement of their father. For the Chaldaeans had wasted all their lands; wherefore they perceiued, that there was then no place left for their fathers commandement. But in Monasteries it is contrarie: for if the father be sicke, the sonne is so bound by religion, that he may not in anie wise helpe him.
Of the vow of Ieptha, in the 11. of Iudges, verse. 34.
14 Here may a man aske the question; whether Ieptha sinned, 83 in vowing, and in performing his vow? The question is hard, bicause it perteineth not vnto the right, but vnto the fact. We knowe, that in those daies it was lawfull to vow; but what is to be thought of this act, nothing can be gathered by the words. It may be, that he so vowed by the inspiration of God; which being a particular example, it ought not to be extended to imitation: as of this kind there be verie manie in the holie scriptures. Some there be which affirme, 84 that Ieptha did not offer his daughter in verie déed, but onelie punished hir with ciuill death; namelie, in separating hir from the common conuersation, so that she liued onelie vnto God, by giuing hir selfe to praiers onelie, and by liuing apart from the companie of men. And they séeme to affirme that that was the vow Cherem: howbeit no such as thereby the maiden should be bound to be killed; but that she should liue as dedicated vnto God, and continuallie giue hir selfe to his seruice. And euen as a féeld or house dedicated by the vow Cherem, 85 could not be reuoked to the first owner: so (saie they) this maiden being once dedicated vnto the Lord, could not returne vnto hir old state.
Dauid Kimhi, in defending of this sentence, bringeth these reasons. First he weigheth the words of Ieptha; 86 Whatsoeuer commeth foorth of my house, shalbe the Lords, and I will offer it for a burnt offering. This letter Vau, being a coniunction copulatiue, (as we said in our commentarie) he thinks dooth make a proposition alternatiue: as if it should haue béene said; If it be such a thing, as may be sacrificed, it shall be sacrificed; but if it be otherwise, it shalbe the Lords and be dedicated vnto him. 87 Further he saith, that the maiden desired space to bewaile hir virginitie: neither is it written; To bewaile hir soule or life. Wherefore it séemeth, that she bewailed onelie this; to wit, that she should want a husband and children: but if she should haue béene offered vp, it behooued hir chéeflie to lament for hir life. Lastlie, he saith; 88 that the woords of the storie declare it: for it is not said, that Ieptha sacrificed hir; but that he did as he vowed. If he had killed hir, it would haue béen written; And he offered hir a burnt offering to the Lord.
Of the same opinion is Rabbi Leui Ben-Gerson: and he addeth, that it is written in the text; 89 And she knew no man. As though it should be vnderstood hereby, what kind of sacrifice that was. And he thinketh, that Ieptha builded a house for hir, where she should liue alone: and he permitted her fellow virgins once a yeare to go and visit hir, and to bewaile hir virginitie togither with hir. And afterward he addeth, that a man so dedicated, ought not to liue without a wife; bicause the man is not subiect vnto the wife. Samuel, although he were vowed vnto the Lord by the decrée of his mother; yet had he a wife and children. But a woman being so dedicated, might not marrie; bicause it was necessarie that she shuld serue hir husband, who remoouing anie whither, she was to go togither with him. And therefore it is written, that Ieptha did to hir acording to his vow; & she knew no man.
15 Of the same mind is Lyranus: and there be among the new writers some of great learning, which followe this interpretation. 90 But Lyranus pondereth these words; And the spirit of the Lord came vpon him: and saith, that That spirit would not haue suffered Ieptha, 91 to haue co~mitted this murder. Besides, he saith, that it is written, that there were two moneths space giuen, so that he might aske counsell of the priests. And it is not verie likelie, 92 but that he asked counsell of so weightie a matter; or else that they told him that he might redéeme his vow. Neither is it probable, that this Ieptha appointed to doo anie thing rashlie; séeing the epistle to the Hebrues calleth him holie. If thou wilt saie; He did vnto hir, as he had vowed; 93 but he vowed a sacrifice, and to offer whatsoeuer met him: they will answer; He vowed indéed, but vpon this condition; so that it were lawfull. But when his daughter met him, either he learned, or else he vnderstood that it was not lawfull. Wherefore if he had killed hir, he had not accomplished his vow, but should haue dishonested himselfe. But on the contrarie part it séemeth woonderfull, that he was so abashed, and he tare his garments, if the maiden should not haue béene offered vp. Further, to what end should the virgins haue lamented hir? For if she should not haue béene slaine, there séemed to be no iust cause of moorning. Ouer this, if hir virginitie was to be offered vnto God, it should haue béene giuen with a willing mind.
Yea, and in the rendering of vowes, this is chéeflie to be regarded: 94 that they must be paid chéerfullie, and with a willing mind. Herevnto Ieptha had no example in the scriptures, whereby it should be lawfull for the father to bind his daughter by a vow, to kéepe hir virginitie: but contrariwise, God promiseth abundance of children vnto the obseruers of the lawe, in the seuenth of Deuteronomie, 95 and 23. of Exodus. So then, that which GOD promiseth in sted of a great benefit, the same might not be hindered by a vow. Moreouer, the arguments of the Rabbins are slender and weake; as afterward shall be more abundantlie declared. Paule writeth in his first epistle to the Corinthians, the seuenth chapter; 96 If the father shall firmelie determine in his hart, hauing power ouer his owne will, to keepe his virgine vnmarried, he dooth well, &c. Wherefore writeth he; Hauing power ouer his owne will? If the maiden hir selfe will, the father may kéepe hir vnmarried; so that she consent. But Ieptha knew nothing of his daughters will, when he vowed: and then he ought not to thinke his vow to be ratified, when his daughter came out to méet him. And if this kind of vow should not be firme in the new testament, much lesse was it of value in the old testament; where the vow of virginitie was not knowne. But of this matter I haue spoken more in my booke of vowes.
16 There were others which thought, that Ieptha did in verie déed offer the maiden, which in those daies should not séeme so new and vnaccustomed a thing; for God required of Abraham that he should offer his sonne. 97 And such a vow was thought of manie to be acceptable vnto God; and that opinion also did passe vnto the Ethniks: wherefore this sentence is oftentimes spoken; Sanguine placâstis ventos, & virgine caesa, that is, With bloud, and with a virgine slaine, The winds ye haue appeasd certaine. There are works of poets, which make mention of Polyxena and Iphigenia; and also histories of the Curtij and the Decij. And vndoubtedlie with this exposition agréeth the Chaldaean paraphrast, which among the Hebrues is almost of the same estimation and authoritie that the holie scriptures be. And that paraphrast saith, that the maiden was sacrificed; and reprooueth Ieptha, bicause he asked not counsell of the high priest. And hereto doo all the ancient Rabbins agrée, which also doo blame the high priest; bicause he of his owne accord went not vnto Ieptha. 98 Iosephus also is of their opinion. Also Chrysostome writeth manie things of this matter, 99 but altogither farre from the historie: he followeth allegories, so that there can be in a maner no certeintie gathered out of him. 100 But Ierom disagréeth with himselfe: in his epistle to Iulianus, he saith; that Ieptha was numbered among the saints; bicause he offered his daughter. But in his first booke against Iouinian, he writeth, according to the mind of the Hebrues; that Bicause he made an euill vow, he by the gift of God perceiued, that he did amisse in killing of his daughter. For there might haue met him either a dog, or an asse, which to haue offered had béene vngodlie: and thus in one place he praiseth that, which in another place he dispraiseth.
17 Ambrose saith, 101 in his third booke De virginitate; that The maid was in verie déed offered in sacrifice: and he writeth, that Ieptha vowed not before the battell, but in the fight, and in the verie time of conflict, when the successe was doubtfull. And he addeth; I doo not allow the murther, but I sée a commendable feare, that he would not violate the promise, which he had made. And he saith moreouer, that this act is to be compared with the worke of Abraham: for when Abraham was about to kill his sonne, the Lord cried out vnto him; 102 Now I knowe that thou louest me. And he concludeth, that after the same maner Ieptha may be praised; bicause he shewed by his example, that the oracle of God, wherein hée commanded that vowes should be performed, was to be preferred before children; yea, although it were his onelie begotten child that should suffer. But he demandeth, whether God haue a respect to persons; séeing he let Abraham from offering of his sonne, but hindred not Ieptha? He denieth that God accepteth persons; but saith, that it was necessarie he should declare vnto Abraham, that he delighted not in humane sacrifices. Afterward followed the lawe, which in Deuteronomie, 103 and Leuiticus, forbiddeth the offering vp of children. So then, the will of God was alreadie declared, both in Abraham, and in the lawe also: wherefore there néeded no new oracle, or new prohibition. Further, he noted, that in Ieptha there was no such perfection, as was in Abraham: for Abraham wept not, tare not his garments, delaied not the space of two moneths; but straitwaie went, and Isaac followed him. It is no maruell then (saith he) if God prohibited not Ieptha; forsomuch as he would punish his trifling shift.
And in his third booke De officijs, the twelfe chapter, he writeth; I will neuer be persuaded, but that Ieptha vowed vnaduisedlie: séeing he afterward repented. And he addeth, that he indéed alloweth not the fact: but he saith, that in a godlie feare he fulfilled his vow; howbeit, in such sort, as he appointed his posteritie to lament it. He saith further; I cannot accuse the man, bicause it was necessarie for him to paie that which he had vowed. But it is a miserable necessitie (saith he) which is paied with the murther of his child: and it is better not to vow that thing, which he will not haue to whom thou vowest it. And straitwaie he saith; All promises are not to be kept: for God himselfe hath sometime altered his will. By which words he alludeth vnto the place which is written in the 14. chapter of the booke of Numbers, touching the praiers of Moses. 104 Wherefore Ambrose is altogither of that mind, to thinke, that the maiden was offered, and for that cause (as I haue said) preferreth hir before the two Pythagoreans. And after he saith in his exhortation vnto virgins; She paid with hir bloud the vnaduised vow of hir father. And vpon the first epistle to the Corinthians, the 15. chapter, he saith; In a thing which could not be acceptable, he was found faithfull, offring his daughter as he had foolishlie vowed. And againe; The act is not to be allowed, but the perseuerance of faith is brought foorth for an example.
18 But these words of Ambrose must not so lightlie be passed ouer: for they cannot absolutelie be allowed, and as he hath spoken them; howbeit I haue brought them, to shew his opinion to be, that the maid was offred out of all doubt. But in his words this I first note, 105 that he affirmeth a certeine godlie feare to be in Ieptha, whereby he was led to performe his vow: further, that children were not be preferred before religion: thirdlie, that Ieptha was found faithfull in that thing which could not be acceptable to God: lastlie, that his perseuerance of faith is set foorth for an example to followe. As touching the first, 106 I knowe not how that may séeme to be a godlie feare, which driueth a man to killing of his owne child. For he calleth it thrée or foure times murther. In déed there be certeine affections ingraffed in vs by God, but yet vnto vertues and to well dooing. A feare to eschew sinne, an anger that we maie punish wickednes, & so foorth. Wherefore feare, when it is applied to vertue, may be called godlie; but if it serue for vice, it cannot séeme godlie; naie rather, it hath a certeine maner of vngodlines. Otherwise the indeuour of idolaters might be praised; for we sée them labour earnestlie about the worshipping of God: but bicause they applie not themselues to the sincere worshipping of God, their indeuor cannot be called godlie. So, when that feare of Ieptha draue him to co~mit murther, how could it be godlie? If thou wilt saie, that by parricide or murther he meaneth not the sinne or the wicked act; but the sacrificing of his daughter: I will aske, why he saith that he alloweth not of the act? Vndoubtedlie, if he cannot allow it, then he perceiueth that sinne is therein.
But in that he saith, that the loue of children is lesse to be estéemed than religion; that is true: but that was no religion, but a foolish, vnaduised, and rash vow. Neither is the loue of children lesse to be estéemed, than such vowes. Thirdlie he saith, that he was found faithfull: but what fidelitie is there in that, which could not be acceptable vnto God? If my seruant should doo that which I forbad him, may he therein séeme faithfull? But in that he calleth the immutable mind of Ieptha, constancie; in my iudgement he erreth: séeing the same was rather a wilfulnesse, whereby he would néeds performe that which he had vnaduisedlie vowed; neither can perseuerance in anie euill thing be called constancie. He attributeth vnto him a feare, 107 which he also calleth a godlie feare: & yet afterward he saith, that he repented him. If he repented him, he did against his owne conscience; and against it no man ought to doo; For whatsoeuer is not of faith, is sinne. Further, if he repented, why did he not amend his fault? For if anie thing had béene rashlie done, that ought to haue béene amended. If God (as he saith) doo sometime change his purpose; why then is it not lawfull for vs to change our opinion that is not right? Afterward he saith, he cannot but commend Ieptha. But what will he co~mend? An vncircumspect vow? But that ought rather to be blamed. Will he praise the performance of the vow? But that he calleth parricide, neither may it be praised. Wherefore I saie, that Ambrose affirmeth, that the maiden was vndoutedlie offred in sacrifice: and yet are not all his words to be allowed.
19 Now let vs heare what Augustines opinion is touching this matter. 108 In his 29. question vpon the booke of Iudges, he writeth; that Out of this place the enimies of the old testament tooke occasion to slander God the creator of the world: for they called him both an euill and a cruell God. Such were the Manicheis, Valentinians, Marcionites, and such like pestilent rable; Séeing (saie they) he delighteth in the bloud of man, how can he be but cruell? Augustine answereth; So far is it off, 109 that God reioiseth in the bloud of man, as he reioiseth not in the bloud of beasts: onelie he suffred for a time, that sacrifices of brute beasts should be offered, to the intent he might instruct men by little and little. But what the sacrifices of the forefathers signified, which might serue for their instruction; 110 he declareth not in that place: howbeit, I will shew the same in few words. First, there was set foorth in those sacrifices, that The reward of sinne is death: and that did he after a sort testifie, which brought the sacrifice; namelie, that he had deserued to be killed, but that by the goodnes of God his death was transferred to the sacrifice. By this means were the elder fathers instructed to beware of sinne. Moreouer, those sacrifices directed the minds of men vnto Christ; and they were certeine visible preachings of him: and they taught, that Christ should be that sacrifice, that was to take away the sinnes of the world; and vnto which our death and damnation should be transferred.
So then God of himselfe delighted not in bloud, but by this schooling he taught his people: yea, and if he had béene delighted in sacrifices, he might haue required to haue them leuied of men. 111 For what should haue letted him; or what iniurie should he haue done vnto vs, if he would haue had sacrifices of men offered vnto him. For at one time or other, man must of necessitie die: wherefore it had béene no verie gréeuous thing to haue preuented him for a yeare or two; neither should he haue doone anie iniurie vnto vs, especiallie we vnderstanding that we should liue with him for euer. Vndoubtedlie in this thing no man might accuse GOD of crueltie. But now, séeing he hath remooued all these sacrifices, he manifestlie teacheth; that he dooth not reioise, neither in the bloud of men, nor yet in the bloud of beasts. 112 Yea the first borne of men, when they were bound vnto him, he would not haue them sacrificed, but redéemed with a price; which he would not haue doone, if he had taken anie pleasure in bloud. In the 12. chapter of Deuteronomie, he saith; The nation which I will driue out before thee, doo sacrifice their sonnes and daughters, but see that thou doo not so. But Augustine demandeth further; Whether there be anie slaughter of men, 113 that is acceptable vnto God? He answereth that there is. But what slaughter? When men (saith he) are killed for righteousnesse sake: not that the death of martyrs of it self pleaseth God, but bicause that godlinesse and faith towards God is both declared and also preserued thereby. And the death of Christ so pleased God, that it redéemed the whole world.
114 And the death of Christians, which they suffer for the name of Christ, may after a sort be called a sacrifice. Wherefore Paule, in the second to Timothie, the last chapter writeth; ⟨…⟩, &c. That is, I am sacrificed, &c. In which saieng he calleth his death an immolation or offered sacrifice. And in the second chapter to the Philippians, ⟨…⟩, that is, If I be now offered vp vpon the sacrifice and seruice of your faith. 115 And yet such sacrifices make not satisfaction for sinnes: for that dooth the death of Christ onelie. But the death of martyrs pleaseth God, bicause the cause is acceptable. Augustine was baptised of Ambrose; and being woonderfullie affected vnto him, he followeth (where he maie) the opinion of him, as of his schoolemaister, but somewhat more warilie. In déed he compareth Ieptha with Abraham; but he putteth a difference, which Ambrose noted not. Abraham (saith he) had the word of God [to warrant him] for the sacrifice of his sonne; so had not Ieptha: naie rather, he had the lawe against him, that he should not sacrifice hir. And in Abraham it was not the slaughter that pleased God, but the faith. Further, there is a great difference; for a man to doo anie thing of himselfe, and to haue a will to doo those things which be commanded him. And Augustine dooth prudentlie admonish, that Ieptha vowed an humane sacrifice, 116 not being beguiled, but willinglie. Whatsoeuer (saith he) shall come foorth of my house, I will offer it for a burnt offering, &c. Doo we thinke that beasts would come foorth to méet him, as he should returne home? Men indéed vse to go out and méet with such as haue the victorie, and to reioise with them: wherefore he vowed an humane sacrifice.
20 The scripture dooth onelie make mention of this act, but praiseth not the same. Euen as also it is mentioned in the scriptures, that Iuda did lie with his daughter in lawe; 117 howbeit that is not allowed. So there can nothing be gathered by these words, whie the act of Ieptha should be praised. Further, 118 Augustine thinketh with Ierom, that God would punish the rashnesse of the fathers vow, by the death of his daughter. But there be two places (saith he) that let me from the blaming of Ieptha. One is, for that in the epistle to the Hebrues, he is numbred among the saints: and it is written, that The spirit of the Lord was vpon him. Howbeit, did those holie men, which are reckoned in the epistle to the Hebrues, neuer sinne? Yes vndoubtedlie, their sinnes are set foorth in the holie scripture. 119 Gedeon, who is among that number, a litle before his death made an Ephod, which was the destruction both of himselfe, and also of his house. The second place is; 120 The spirit of the Lord came vpon him: yet this letteth nothing, but that he might afterward fall. But thou will saie, that Ieptha had the victorie: but with Gedeon there went nothing well, after that act. Yea, 121 and Gedeon (saith he) did before after a sort tempt God, and yet he had the victorie. On this wise saith Augustine. But I would saie otherwise: for I agrée not with Augustine, to thinke that Gedeon tempted God.
So then I would answer after this maner; Dauid committed adulterie, 122 and straitwaie afterward obteined the victorie, and tooke the citie Rabbeth Ammon; in the siege whereof he caused Vrias to be slaine. Saule persecuted Dauid: 123 in the meane time there were messengers sent to him from the Philistines; he leauing Dauid, went to the warre, and obteined the victorie. Moses sinned at the waters of strife. 124 The people also had sinned manie waies, and yet they obteined the victorie against Sihon and Og, 125 being most mightie kings. Wherefore we will grant, that Ieptha was numbred among the saints, and yet he might sinne. And although he sinned, yet he obteined the victorie. And we will grant, that the spirit of the Lord came vpon him; but it was the spirit of strength. And although the spirit of the Lord were vpon him, yet it is not of necessitie, that he did all things by the same spirit: for we also, who are christians, haue the spirit of Christ, when as yet none of vs is renewed in all parts: naie rather, we doo all sinne oftentimes.
126 Augustine addeth moreouer, that although the forefathers somtimes sinned; yet it nothing hindereth, but that God may vse their sinnes to signifie those things, which might instruct the people. For GOD is so good, that euen out of verie sinnes he picketh laudable commodities; and maketh them allegoricallie to declare what séemeth profitable vnto him. In like maner as when Iudas plaied the harlot with his daughter in lawe: the same signified, that GOD would couple vnto him his church, which before was an harlot. And so it may be, that by this act of Ieptha, he signified; that God so loued mankind, as he would giue his onelie begotten sonne to die for it: for he did not in vaine, and without anie cause suffer such a thing to be doone by the fathers. Albeit they gréeuouslie sinned, yet could God vse their actions to the instruction of his people. They were amazed at the sacrifices of beasts; neither did they (as it had béene méet they should) lift vp the eies of their mind vnto Christ. Wherefore God would by this meanes stir vp them that were sluggish, that by the humane sacrifice of the daughter of Ieptha, they might be led to thinke vpon Christ: for he it was, that should giue life, and become the sacrifice for mankind.
21 Afterward Augustine declareth a reason, whereby he defendeth the act of Ieptha; It may be said (saith he) that he was mooued by the spirit of GOD to make a vow, and led by the same spirit to performe it; wherefore he shall be woorthie of praise: so farre is it off, that he should be reprooued. Howbeit, this cannot be gathered by the words of the historie. And whereas some saie (which we before haue touched) that he wept, r⟨…⟩at his garments, sorrowed earnestlie, and therefore was not led by the spirit of God: this dooth not much mooue me. 127 For God so requireth of vs the duties of godlines, that neuertheles he taketh not from our minds humane affections. Christ himselfe, when he was to suffer willing death for our sakes, said neuertheles; My soule is heauie euen vnto the death. He praied also; Father, if it be possible, let this cup passe from me. But Augustines meaning was to declare, how Ieptha might be defended; which I also would gladlie doo, if I had anie part of the historie to helpe me. But that which followeth in Augustine, is spoken to imitate Ambrose: 128 for he writeth, that The error of Ieptha hath some praise of faith. Which (as I haue declared before) may not be receiued: for, if it were an error, then can it not be ascribed vnto the motion of the holie Ghost. Further, if it were sinne, what praise of faith can there be in it? Bicause he feared, not to paie that which he had promised. What if the vow were not lawfull? Can faith be commended there?
Moreouer he saith; He eschewed not the iudgment of God, and he hoped that he would haue forbidden him from killing of his daughter. He would rather that the will of God should in anie wise be doone, than that he would contemne it. These things were well spoken, if he had béene assured of the will of God. But was not the will of God manifest? Naie rather, God had otherwise forbidden by his lawe. Wherfore, if it were an error, it ought not to be praised: but if the spirit mooued him, then was there no error in it. That which he afterward addeth, is most true, and maketh on my side. First he teacheth, that it was forbidden, both by the example of Abraham, and also by the lawe, that a man should not kill his children. Further, why the maidens wept, he bringeth the same reason, which I alledged; namelie, that both fathers should beware from binding themselues to such a vow; and also that so great an obedience of such a maid should not be forgotten. These things we haue out of Augustine; by which words appéereth, that his opinion was, that this virgine was sacrificed in verie déed; and not compelled by the vow of chastitie to liue sole. Which iudgement I my selfe doo altogither allow.
22 They which hold the contrarie, haue onelie two or thrée authors: but there be a multitude which hold on my side, and especiallie the ancient Rabbins, which liued at that time, when the Chaldaean paraphrast, and the writing of the Thalmud were set foorth. For the Chaldaean paraphrast affirmeth, that the maiden was slaine. Iosephus, Ambrose, 129 and Augustine are of the same opinion. And the reasons which we haue, are not to be contemned. First, bicause there was no lawe in the old time, that maidens should vow chastitie: naie rather, it was a cursse, if a woman had died barren, and without children. Yea, and God promised vnto the Hebrues; If ye obserue my lawes, 130 there shall be no barren woman among you. Neither is it verie likelie, that holie men would by their vow hinder this promise. Againe, in all the scriptures reuealed by GOD, there remaineth not anie example of such a thing. Also by this interpretation we might séeme (after a sort) to confirme ecclesiasticall vowes, which are manifestlie repugnant vnto the word of God: for Paule admonished, 131 that He which cannot absteine, should marie a wife. I speake not how Ieptha taried not for the consent of the maiden, before he vowed: without which (as I haue before said) the vow of virginitie might not be ratified; I haue opened my mouth (saith he) vnto the Lord, 132 and I cannot call backe. Wherfore he vowed not the virginitie of the maiden, séeing he asked not counsell of hir.
To this also serueth the lamenting of the virgins, and therewithall the bewailing of the maiden hir selfe: for she desired that she might, with hir fellowes, bewaile hir virginitie. But if it were a vow, why should she haue lamented it? We vse to bewaile our sinnes, and not our vowes. But the cause that mooued the Rabbins, Dauid Kimhi, and Leui Ben-Gerson, was this: for that they will either allow or excuse the act of Ieptha. But we must not labour thereabouts; not bicause we are desirous to hide those things which the Fathers haue doone amisse; but bicause we sée, that the things which are not well doone, must not be excused. Moreouer, this also doth not a little persuade me, that the Iewes at this daie haue not this vow of virginitie among them. So as all these reasons lead me to thinke, that the daughter of Ieptha was sacrificed in verie déed. But if it be demanded, whether he sinned or no in the dooing hereof? 133 It may be answered two maner of waies. First, in respect that he was a man, he might sinne: as manie other of the old Fathers fell. Secondlie, it may be said, that he did this by the motion of the holie Ghost: not as though God would haue other to imitate this act; but that men might by it vnderstand, that Christ should die for their saluation. It is frée for anie man to choose either of these answers: but I rather thinke, that he sinned. Now resteth to confute the arguments of the Rabbins.
23 In that they saie the maiden was not killed by hir father, but onelie punished with ciuill death: namelie, that she should liue apart from the fellowship of men, without a husband & children; it is not well said. For it cannot be prooued by the holie scriptures, that there was anie such vow in the old time. I knowe that there were Nazarites, 134 which absteined from wine, and strong drinke, and from all drinke which would make one droonke; but they absteined not from matrimonie. Samuel and Samson, being either of them a Nazarite, had wiues; and Samuel had children, as the holie historie declareth. But the withdrawing from the companie of men, is not altogither to be disallowed; so that there come some fruit thereby vnto the church. Christ departed 40. daies, and fasted; but afterward he returned to instruct the people. Iohn Baptist seuered himselfe, but that was for a certeine time; and he baptised and preached. So, some of the Fathers went sometime apart, where they gaue themselues to praiers and godlie meditations; that thereby they might returne the better instructed to preach. But I can in no case allow the perpetualnesse of solitarie life: for we are not borne to our selues, but to others also.
And whereas in the old time, there were some which were Nazarites for euer; that came not to passe by the institution of man, but by the commandement of God: which thing is written to haue happened vnto Samson, and Iohn Baptist. 135 Otherwise Nazarites vowed, but onelie for a time: wherefore that which the Rabbins claime, is false; for there was no ciuill death by the law, whereby men and women were depriued of mariage, for their whole life time. Dauid Kimhi saith, that this letter Vau, maketh sometime a proposition disiunctiue. I grant that the same is found in certeine places of the scripture. But it is no firme argument to saie; It is found in some places, Therefore it is so in this place. But rather for the most part, Vau maketh no disiunctiue proposition; but rather a copulatiue: & vndoubtedlie it is here brought in by exposition; It shall be the Lords (saith he.) After what maner? For I will offer it for a burnt offering.
24 Besides this, they reason; The maiden desired a space of time, 136 wherein she might bewaile hir virginitie: & she saith not, to bewaile hir soule or life. This argument carieth a shew, but it hath no strength: for if death should be lamented; then vndoubtedlie it is much more to be lamented, when a sharpe condition is ioined therewith. The maiden was sure to die at some certeine time: but that séemed verie hard vnto hir, that she should die without children; so as that condition is expressed, which made the cause more miserable. He saith moreouer; 137 It is not written, that Ieptha offered hir for a burnt offering: but that he onelie did according to his vow. I answer; that there is inough said, when it is said, that he did according to his vow. And it is often séene, that in narrations, those things that be more cruell, be not expressed. And although the words be not all one, yet is it sufficient, if they be of like weight. 138 Leui Ben-Gerson reasoneth vpon this, that is written; And she knew no man; Therefore (saith he) she liued, but maried not: howbeit this reason is of no force; for this sentence is an exposition of the words that go before. For why did the virgins bewaile hir? Euen bicause she was vnmaried, & coupled to no man. But Lyranus saith; 139 The spirit of the Lord came vpon Ieptha: wherfore he vowed not his daughter for a burnt offering.
This reason (as we haue heard) Augustine answereth; That spirit vndoubtedlie was the spirit of strength, and of warlike knowledge. Neither can all, that Ieptha afterward did, be said to haue come from the same spirit. Moreouer (saith Lyranus ) there was two moneths space betweene, wherein he asked counsell of the priests: and they gaue him counsell to kéepe his daughter a virgin. But the ancient Iewes rather affirme, that he was so stubborne, as he would not aske counsell of the priests: and for that cause he is blamed by the Chaldaean paraphrast. Neither is it anie new thing, that men sometimes sinne, bicause they thinke that they haue no néed of counsell: and that doth most commonlie happen vnto princes. For they haue a hautie mind, and loftie stomach: and therefore thinke that they haue counsell inough. But he is numbred among the saints. To this doth Augustine answer also, that others were in like maner numbred among the saints; the which neuerthelesse did sinne gréeuouslie. Lastlie he saith; If he had sacrificed his daughter, he should not haue fulfilled, but haue broken his vow. This I grant: and it is no maruell that he erred, séeing he was a man, and might fall. And thus far of the vow of Ieptha.
Of the Rechabites.
140 25 Who the Rechabites were, and of what stocke, linage, and kinred; it may be perceiued out of the second booke of the Chronicles, the second chapter: where we find, that they were Cinaei, that is, out of the posteritie of Iethro, the father in lawe vnto Moses. First, they were called Cinaei; afterward of the famous man Rechab, they were called Rechabites. And as it is written in the 35. chapter of Ieremie; This Ionadab instructed his children in certeine excellent precepts; First, he commanded them that they should drinke no wine; Secondlie, that they should not till the corne fields and vineyards; Thirdlie, that they should not dwell in cities, but that they should in chariots wander about the forests and pastures, and should perpetuallie be in chariots in stead of houses. Moses intreated the Cinaei, that they would go with him, and that they would shew him the waie through that desert: and he promised, that he would bestowe vpon them of that good which the Hebrues themselues should haue at their comming into the land of Chanaan. Howbeit, it appeareth hereby, that they would not make claime to anie part of that inheritance; but that they wandered about, through pastures, forests, and groues: which thing the children of Israell permitted them to doo, séeing they were allied vnto them.
But forsomuch as Ionadab was a man both wise and godlie, let vs sée wherefore he gaue this charge to his posteritie, 141 according as we read in the 35. chapter of Ieremie. For he commanded not these things vnto them, to the intent they should be iustified by them; but bicause they might serue them for a certeine outward discipline. Of the which ordinance, although manie causes might be alledged; yet will I bring onelie thrée. The first is, the opinion of the Hebrue writers, who thinke; that this Ionadabs mind was to prouide an easie and commodious liuing for his posteritie. Which thing Dauid Kimhi expoundeth on this wise; They which possesse (saith he) vineyards, or fields, and haue also houses planted in places certeine, must of necessitie enter into sundrie calamities. For the yerelie profits, as well of fruits, as of wine, 142 doo sometimes prosper vntowardlie; or else otherwhile are altogither taken awaie: by means whereof, husbandmen being depriued of their hope, are afflicted with hunger, and liue in sharpe penurie. Sometimes also the aire is corrupted, or the husbandmen are ill intreated by the robberies of their neighbours. These euils may this people easilie eschew, 143 by ranging to and fro in their chariots, whither soeuer they will. For by this means they auoid the euils, which are imminent and followe after good things, wheresoeuer they be: which they cannot doo that haue their habitations fixed vnto vineyards, sowen fields, and vnto houses which be certeine.
And for this cause they saie, that Abraham, Isaac, and Iacob imbraced this kind of life. And in déed we read, that they, when they were oppressed with famine in some place; did repaire vnto beetter and more fertile places. Sometimes they went downe vnto Aegypt, 144 sometime to Gerar, that they might there be fed and susteined, when the famine else-where waxed great. Furthermore, that same trade of kéeping cattell had continued among the Rechabites, euen from their old ancestors. 145 For Iethro the father in lawe of Moses, had heards and flocks of cattell; and he sent his daughters to féed them, and to kéepe them: wherfore they would not degenerate from their ancestors. And moreouer, we are not ignorant, that they which inhabit cities, doo soone become tender and effeminate: but they which liue in the countrie, be (for the most part) strong and lustie: whereby it commeth to passe, that in the mustering of souldiors, the greatest part is appointed out of shepeherds and husbandmen; but souldiors are seldome taken from among the artificers and meanest people of the citie. Wherefore Ionadabs mind was, that among his posteritie should be kept in sound state, the strength and courage of the bodie.
He in like maner forbad them to drinke anie wine, the superfluous vse whereof dooth hurt the bodie, 146 and the mind manie waies: and therein (as the apostle warneth) is wantonnes. Wherevpon GOD commanded in the lawe, that the priests should drinke no wine, at what time they should enter into the temple to doo holie seruice. Also it was a determination among the Nazarites, that they would vtterlie forbeare the vse thereof. And in so much as all these be things externall, and indifferent; it behoued the children to obey their father: which must otherwise haue béene, if he had commanded them anie thing, which had béene against the word of God. For parents and princes must be obeied; but yet, (according to the common prouerbe) Vsque ad aras, that is, So farre foorth as it be not against conscience, and true religion. When the father of the Rechabites had commanded these things, he added a promise; That your life may be long. Which may be referred, not onelie vnto a commodious and easie life, (the which we haue now declared out of the opinion of the Hebrues;) but also vnto the diuine promise, which God thought good to ioine vnto the commandement of obedience of children vnto their parents. For thus it is written; 147 That thou maist liue long vpon the earth.
26 In verie déed this interpretation of the Rabbins is tollerable: but there is another much more excellent, which may easilie be gathered out of the first booke of Chronicles the second chapter. In that place are reckoned the men which sprang of the tribe of Iuda: among whom also Hemath is recited, 148 whom the Hebrues will haue to be Othoniel, a notable man in that tribe: for he not onlie was a godlie man, but also an excellent capteine in the wars, and most skilfull in the lawe of God. Therefore, when he was abroad, and in the wars, he fought valiantlie; and being at home and in peace, he gaue his mind to the holie doctrine; wherein he not onelie did meditate himselfe, but he also taught the same vnto others. 149 And among others he had the Rechabites to be his disciples, who leauing their pastures of Iericho, repaired vnto him to be taught. And bicause he belonged vnto the tribe of Iuda, therefore the Rechabites are reckoned in the same: and it is said, that they honoured God with hymnes and praises. And for so much as they were woonderfull desirous of the lawe of God, Ionadab minded to set them at libertie from cares and worldlie pleasures; whereby they might the rather and the more conuenientlie settle and applie themselues vnto that studie.
Neither did the Rechabites delaie the time to obeie. Wherefore Ieremie brought them into the house of God; surelie, not into the sanctuarie, nor yet into the holiest of all: but into a certeine parlour or chamber of the priests. For euen as it appeareth by the building of Salomons temple, 150 there were certeine by-places without the temple, wherein were the lodgings for the priests, which executed their office according to their course. And when Ieremie had broght them thither, he commanded that the cups and cruets full of wine should be set before them, and he inuited them to drinke: which they refused, affirming that it was not lawfull for them; bicause of the ordinance which their father made. 151 But here Ieremie might haue séemed to allure and prouoke them to breake the commandement of their father: which if he had doone of his owne motion, he were not to be defended or excused; for so much as prophets are sent, not to be a snare but to set forward good and holie workes. But what Ieremie did, he did not of his owne mind and accord; but by the commandement of God, who rightwell knew, that the Rechabites would not drinke. So as the thing was doone on this wise, bicause the obedience of the Rechabites might openlie and by assured testimonies be approoued; and that the pride of the Hebrues might be suppressed, who thought themselues alone to be godlie and holie.
Furthermore, there is brought in a double comparison: 152 for God is compared with Ionadab the Rechabite; who notwithstanding that he differ vnspeakeablie from him, yet were the commandements of God neglected, when as those things which Ionadab gaue in charge, were verie religiouslie obserued. In like maner the Rechabites are compared with the Iewes: for they in kindered were Israelites, but these were Proselytes and strangers associated; by whom neuerthelesse, not onelie the lawe of God was reteined, but also the commandements of their father was with great reuerence obserued. And if we shall make a reckoning of the time, 153 this ordinance of the Rechabites indured well néere the space of 300. yeares: for in a maner so much space doo we reckon betwéene Iehu and Ioachim the latter, or Zedekias the king of Iuda, in whose times Ieremie prophesied. But if thou shalt demand, where Ieremie found these men; séeing they led not their life in the cities? They themselues make answer, in the chapter now alledged; that by the host of Nabuchadnezar (which besieged the citie, and destroied all those parts with his armie) they were constrained to enter into the citie of Ierusalem: howbeit, they did not there either buie or build themselues a house, but they hired a lodging.
27 The last cause of these precepts maie be giuen in maner of an allegorie: as if Ionadab would admonish his issue of the principall indeuour, whervnto they should be bound, while they liued here; namelie, of obteining the heauenlie habitation. Wherfore it is written in the epistle to the Hebrues, the eleuenth chapter; that The fathers of the old lawe wandered about, 154 as strangers, and had no countrie made by men: but they sought the heauenlie habitation, which was made by God. And Paule said; While we liue here, we are strangers from the Lord. We haue here no permanent citie, but we seeke for one to come. These things be verie good causes, why Ionadab was persuaded to command such things vnto his children. God witnessed by Ieremie, that he would forthwith punish the Hebrues for their disobedience and contumacie: but contrariewise, he comforted the Rechabites; bicause their obedience pleased him; There shall euermore (saith he) be some of their stocke before me. Whereby it appeareth, that they were not all slaine, or led awaie into captiuitie. There be of the interpretours, 155 which referre that word Liphne, vnto the worshipping of God, and vnto the holie ministerie. 156 Howbeit this cannot be conuenient for the Rechabites; bicause they were not of the tribe of Leuie, nor yet of the familie of Aaron; naie rather, they were strangers from Israel, and of the kindred of the Madianits.
But some will answer me; that, The priests and Leuites, did oftentimes contract marriages with them: and therefore the children, which were begotten, and which did minister in the temple, were by the mothers side said to be Rechabites. But me thinketh that this exposition is not of necessitie; bicause the Hebrue word is not alwaies referred vnto the holie ministerie: but they also are said to stand, and be conuersant before the Lord, whom he fauoureth, whom he defendeth and mainteineth. This also I will not passe ouer, that Ierom, in his epistle to Paulinus, De institutione monachi, and else-where writeth; that The Rechabites in old time were the fathers of Moonks. This perhaps might be true, concerning those Moonks which liued in the daies of Ierom: but if this Father might peraduenture come againe, and sée our Moonks, he would pronounce them to be far vnlike to those Rechabits. 157 For they vsed to drinke no wine: but these Moonks of ours be lustie drinkers; neither d⟨…⟩ they desire to haue their wine ouerlaied, but they couet that which is the strongest, & most excellent. They possessed no houses: but these build & buie such houses, as maie iustlie be compared to kings palaces. They possesse excellent vineyards, and most fruitfull fields: yea, and to conclude, they inhabit (I will not saie ouer-run) cities. Therfore, what haue they as the Rechabites had? Doubtles, nothing at all. But letting these things passe, I thinke good to admonish the reader, that among the Gréeks there is extant this title of the 70. Psalme; 158 For the children of the Rechabites, which were the first fruits of the captiuitie. For this is not in the Hebrue; and from whence the Gréeks deriue it, I knowe not: yet doo I thinke, that the Rechabites were therefore called the first fruits of the captiues; bicause while they wandered through the plains and fields, it is likelie that they were the first, which were taken, and afflicted by the host of the Chaldaeans.
28 But here ariseth a great doubt, 159 whether Ionadab did well, thus to bind his posterite to precepts, and to charge them with heauie commandements. Certeinlie, wine, lands, houses, cities, and vineyards, be good things; the which GOD hath made for the vse of man: why then would he haue his posteritie to absteine altogither from them; especiallie, séeing so great seueritie is sometimes repugnant vnto charitie? Also, there maie happen a weakenesse of health, and such an infirmitie of the bodie, that wine must be vsed; 160 euen as Paule counselled his Timothie. Herevnto I answer, that the causes (as I shewed before) which led this man to institute such things, were honest: but yet this we must adde, that the obseruance hereof was not commanded by him with such seueritie, that there could be no exception therein. For not onelie the precepts of men, but those also, which God himselfe hath made, must be seasoned and tempered by the lawe of charitie, according to the rule appointed by God; I will haue mercie, 161 and not sacrifice. Vndoubtedlie, he commanded sacrifices; but yet, if at anie time they were a hinderance of shewing mercie vnto our neighbours, they were to be laid aside for a time and season. So then the precepts of Ionadab were to be vnderstood, that they should not bind his children, if by chance anie necessitie had vrged: which necessitie (as it is commonlie said) is the mother of dispensations, or releasements.
For this cause are the Charter-house Moonks to be blamed, 162 which so strictlie professe an abstinence from flesh; as if one should be at the point of death, they would not minister the same vnto him. Wherefore, when anie Rechabite had néed of wine, in respect of his health, he might vse the same, notwithstanding the commandement of Ionadab: euen as now also, bicause they were compelled by necessitie, they went into the citie of Ierusalem, and were not accused of disobedience. Yea, and God testifieth with them on this maner; 163 Bicause yee haue obeied the voice of your father, and haue fulfilled all things that he commanded you, &c. He saith, that they fulfilled all things, when as now neuerthelesse they were abiding in the citie. Besides this, Ionadab did not so command, as though he thought these things in their owne nature to be vncleane, the vse of which he forbad vnto his posteritie. 164 This was the péeuishnes of the Manicheis, which thought, that wine, flesh, and other like things, were vncleane: as those that were created by some euill god. So did not Ionadab thinke, but forbad them to his posteritie, for the causes now alledged. Furthermore, the Rechabites were not bound by vow to performe them; but they onelie absteined, bicause they would obeie their father.
And bicause the commandement, whereby wine was forbidden, might séeme at the first view to be somewhat strict; 165 therefore it must be considered, that the condition of all countries and regions is not all one. For to refraine altogither from wine in this climat of ours, it would be a great discommoditie for the most part of men; neither might it be abidden. But it is not so in Syria, or Palestine, where men are troubled with great heate; and the waters there are verie excellent, and are not vnprofitable to be droonke: for which cause, both there are and may be in that place men in great number absteining from wine. And that thus it is, the lawe of God concerning the Nazarites, confirmeth it: the which lawe vtterlie forbad them the vse of wine, all the time wherein they were bound by their vow. And we are not to beléeue, that God would deale so hardlie with his Nazarites, to charge them with things intollerable. Now then, séeing the precept might be vndoone, vpon a cause of necessitie; and that it was no difficult thing to be obserued in those regions: Ionadab in making of such a precept, is to be borne withall. Wherevnto may be added, that such a precept was verie conuenient for them: for they were wandering people, and ran about in chariots, togither with their herds of cattell, vsing milke for their meate, and whaie in sted of drinke. So then he commanded them nothing, but that they were accustomed vnto: and yet neuerthelesse, 166 in so strict a discipline, he forbad them not to marrie. But contrariewise, the Moonks doo abundantlie enioie all pleasures, and thinke that they haue performed all godlines, if they absteine from marriages.
167 29 But we ought to remember with our selues the verie good cause of peregrination of these men: for all good men trauell not into strange countries for one and the selfe-same purpose. Manie there be, which oftentimes leaue their countrie; bicause they may not worship God there, after the sincere and lawfull kind of worshipping: yea, they are gréeuouslie troubled, if they indeuour themselues therevnto. So Abraham was called out of his land, 168 and from his kindred, least he should still haue procéeded in contaminating himselfe with his forefathers in idolatrie. And so was it said of Christ; that If they haue persecuted vs in one citie, 169 let vs flie vnto another. But there be others, which although they be not hindered at home from true godlines; yet will they visit those places, wherein they thinke to atteine more profit, and be more instructed in things diuine and necessarie for saluation. 170 For which cause Plato is commended, bicause he trauelled to the Aegyptians; and went to a part of Italie named Magna Graecia: he went also into diuers nations, as though he had followed wisedome flieng from him. 171 So likewise is the Quéene of Saba commended in the holie scriptures, which trauelled from so farre countries to heare Salomon. After this maner the Kenites in the first of Iudges, followed the people of Israel: for although at home they knew and worshipped one God, whose priest also their father was; yet neuertheles they desired to be still more instructed, and more absolutelie to receiue the lawes, the ordinances and worship of God.
They also are verie much woorthie of praise, that trauell into strange countries, onlie for the intent to profit others; & to deliuer them from the miseries, wherewith they be oppressed. 172 After which sort the Poets haue reported that Hercules wandered through the world, that by his force he might subdue wicked and cruell men, which miserablie afflicted mankind. Neither did the Apostles for anie other purpose trauell throughout the world, but to deliuer men from the power of the diuell; and by the preaching of the Gospell, to loose them from the chaines of errors. Christ also for the selfe-same cause, would trauell and iourneie among men, that by his doctrine & death, he might deliuer mankind from eternall destruction. So as the Kenites maie be numbred among these, for they also ioined themselues in the societie of the Israelites, to helpe them through the desart: for they hauing good knowledge of those places, might be a great helpe vnto the Iewes. These counsels are plainlie iudged to be good and honest, for whose cause trauellings, which are willinglie taken in hand, are honest and praise-woorthie. There may be other causes also of trauelling, which as they are not alwaies to be accused; so are they nothing comparable to these, either in praise or in woorthines. Wherefore, let godlie men, when they trauell into other countries, haue regard (as much as is possible) vnto these causes, which I haue now mentioned. And as God disappointed not these Kenites of the fruit which they expected, but made them partakers (and that plentifullie) of those good things, which he had prepared for his people: euen so, séeing he is now the same God, which he was then; we must beléeue, that he will not suffer himselfe to depart from his accustomed maner, and perpetuall goodnes; so that we obserue the iust causes and reasons, that should mooue vs so to trauell abroad.
30 But in that matter we haue néed to be verie warie and circumspect; namelie, that (as Seneca in his 150. epistle to Lucillus, 173 verie well admonished) we trauell from our selues: that is, that we laie awaie our wicked affections, bicause changing of places doth little profit, if we carie about with vs the same affections which we had before. Yea, and it maketh most of all to the renewing of godlines, that we should be strangers to our owne selues: for what profit had come vnto the Kenites, by the good lawes, honest maners, and pure religion, which the Iewes professed; if they would haue had their owne with them, and haue abidden in the same, wherein they were conuersant before? So then, they which doo trauell into other countries for studie & godlinesse sake, ought not to determine with themselues, to behold cities, buildings, riuers, fields, vineyards, woods, plaies, and maners of men: for all these things, although they somewhat delight the beholders, (as children which taking pleasure in euerie new and strange thing doo maruell thereat) yet are they to little or small purpose at all.
The summe is, that aboue all other things they studie onelie to be bettered in godlinesse and learning. For if they shall but smallie regard this, they shall be rather iustlie said to wander, than to trauell. Let them not therefore reteine with them anie longer those euils, which they auoid: yea, and aboue all things let them wander far from the ignorance of God, from the vnskilfulnesse of the holie scriptures, from corrupt affections, & from wicked and pernicious examples. This is the iust cause of trauelling which the Kenites, by their example doo declare vnto vs. 174 If the Lacedaemonians had had a regard vnto this, they would not by their lawes haue forbidden trauelling. But I persuade my selfe, that hereto they had respect, that they noted it to come to passe for the most part; that their countriemen by trauelling abroad, learne of strangers, whom they go to sée, not their vertues and wisedome, but rather their vices and errors: and afterward being infected with manie euils, they returne into their countrie, where they destroie their citizens with a certeine pestilent contagion. Which certeinlie no man doubteth to be a great euill and discommoditie to the common-weale. And yet we maie not therefore conclude, that all trauellings are hurtfull: for there can be found no citie, 175 no people, nor anie publike weale in the world, which hath not manie things vnperfect, both in their maners, & in their lands, which may be amended and corrected by the sight and knowledge of others. Lycurgus, which made that lawe, 176 profited much by trauelling into strange countries. Yea, and the Decemuiri of the Romans, 177 went themselues into Gréece, to the end they might knowe the lawes of that people: by meanes whereof, they did maruellouslie prouide for their owne commonweale.
← 41. The fift Chapter. Of peace and · Contents · 43. The seuenth Chapter. Of Marriage, and →
Footnotes
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In Gen. 28. ↩
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The signification of this name. ↩
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Whence the custome of vowing did arise. ↩
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A vow is alwaies ioined with praiers. ↩
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Whatsoeuer is holie, is iust: but not contrarie. ↩
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Two sorts of obedience. ↩
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Psal. 16, 2. ↩
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Luk. 17, 10. ↩
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What things must be offered vnto God. ↩
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Psal. 56, 2. ↩
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Matt. 22, 20. and .21. ↩
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Rom. 12, 1. ↩
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Rom. 6, 19. ↩
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Rom. 15, 16. ↩
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Men sinne through the ignorance of those things which are to be sacrificed. 1. Sam. 15, 9 ↩
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verse. 23. ↩
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Pilgrimages vnto Saints condemned. ↩
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The rule of vowing. ↩
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Whether a vow doo please God. ↩
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Psal. 76, 12. ↩
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The first obiection that we must not vow. ↩
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The solution. ↩
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The second obiection. ↩
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- Cor. 9, 7.
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A third obiection. ↩
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verse. 35. ↩
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The solution ↩
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Eccl. 21, 4. ↩
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Whether vowes against the word of God are to be kept. ↩
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Esaie. 1, 13. ↩
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In Iudges .13. at the beginning. Numb. 6. ↩
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Wherefore God did institute this vow to the Nazarits. ↩
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An allegorie. ↩
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verse. 4. Vncomelie to let the haire grow. ↩
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Cyrill. Procopius. ↩
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Plutarch. ↩
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Sophocles. ↩
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Leuit. 21, 5. ↩
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verse. 3⟨…⟩. ↩
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The Hebrues did not shaue their heads. verse. 7. ↩
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The Councell of Carthage. ↩
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Why the Massing priests will not let their beard growe. ↩
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Suetonius. ↩
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What kind of drinke Sicera was ↩
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The discommodities of wine ↩
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verse. 1. ↩
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Eph. 5, 18. ↩
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Leuit. 10, 9. ↩
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Moorning for the dead. ↩
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verse. 4; ↩
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Luke. 21, 37. ↩
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Mark. 6, 31. ↩
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Whie Lent was instituted. ↩
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Paule toke vpon him the vow of the Nazarites. verse. 18. verse. 20. ↩
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Num. 6, ver. 6, 9, &c. ↩
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A feigned deuise of the Papists concerning Moonks. ↩
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Whence came the drawing of children through the fire. ↩
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Gen. 1, 28. ↩
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- Cor. 7, 9.
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Against the vow of Moonks. ↩
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Eph. 4, 28. ↩
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- Thes. 3, 10
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- Cor. 7, 23.
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- Cor. 3, 4.
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They are not agreeable to the Nazarites but rather be contrarie. ↩
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Origin. ↩
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Iudg. 13, ⟨…⟩. ↩
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- Sam. 1, 11.
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Whether it was lawful for Hanna to vow for hir sonne. ↩
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Gregorie. ↩
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⟨…⟩. Cor. 7, 9. ↩
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The Councell of Carthage. ↩
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The Rechabits. Iere. 35, 2. ↩
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The Maister of the sentences. The definition of a vow. ↩
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How some are said to be sanctified in their mothers wombe. Iud. 13, 5. ↩
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Iere. 1. 5. Luk. 1, 15 ↩
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Rom 3, 4. ↩
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- Kin 8, 46
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Gala. 1, 13. and. 15. ↩
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- Cor. 7, 14.
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Matt. 9, 13 Ose. 6, 6. If the vow be repugnant with charitie, it must be broken. verse. 23. ↩
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Iere. 35, 2. ↩
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Whether Ieptha in vowing sinned. ↩
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Whether Ieptha sacrificed his daughter. ↩
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The vow Cherem. ↩
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Iude. 11, 31. ↩
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Ibidem. 37. ↩
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verse. 39. ↩
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Rabbi Leui Ben-Gerson. ↩
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Lyra. ↩
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Ibidem. 29. ↩
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verse. 39, ↩
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Heb. 11, 32. ↩
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What must be cheeflie regarded in vowes. ↩
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Deut. 7. 13. Exod. 23, 26 ↩
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verse. 37. ↩
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Gen. 22, 2. ↩
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Iosephus. ↩
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Chrysost. ↩
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Ierom. ↩
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Ambrose. ↩
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Ibidem. 1⟨…⟩ ↩
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Deut. 12, 32 ↩
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verse. 13. ↩
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What things are to be noted in the words of Ambrose. ↩
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A godlie feare driueth not vnto parricide. What affections are to be counted for godlie. ↩
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A difference betweene perseuerance and constancie. ↩
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Augustine. ↩
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God hath no delight in the bloud of man. ↩
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What the sacrifices of the forefathers signified. ↩
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God might haue required humane sacrifices. ↩
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God would the first borne of men to be redeemed, not to be sacrificed. Num. 3, 12. and. 18, 15. Deut. 12, 31 ↩
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A certeine kind of slaughter of men is acceptable vnto God. ↩
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Martyrdoms be as it were sacrifices. ↩
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Martyrdoms of men make no satisfactions for sinnes. ↩
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Ieptha, as Augustine thought, vowed an humane sacrifice. ↩
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Gen. 31, 8. ↩
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The rashnesse of the fathers, is punished by the death of their children. Heb. 11, 32. ↩
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Iud. 8, 2⟨…⟩. and .33. ↩
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verse. 19. ↩
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Iud. 8, 27. ↩
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- Sam. 11, 4.
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- Sam. 23.
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Num. 20, 12 ↩
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Numb. 21. ↩
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God, by the sinnes of the godlie wold figuratiuelie instruct the people. ↩
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God so requireth obedience, as he draweth not awaie humane affections. Matt. 26, 38. Ibidem. 39. ↩
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An excusing of Augustine. ↩
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Reasons by which the interpretation is confirmed. ↩
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Exod. 23, 26 ↩
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- Cor. 7, 9.
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Iud. 11, 35. ↩
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Two maner of answers to the question. ↩
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- Sam. 1, 11 1. Sam. 8, 1. Iud. 13, 5. and 14, 1. How the withdrawings from men are to be allowed, or not to be allowed. Matt. 4, 2. Luk. 1, 15. and 3, 3.
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Iud. 13. 5. Luke. 1, 15. ↩
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Iud. 11, 37. ↩
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verse. 39. ↩
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Ibidem. ↩
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verse. 29. ↩
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In 2. Kin. 10. ver. 15. Looke in the treatise of Vowes, pag. 87. set foorth at Basil. Who the Rechabites were. Iere. 35. The commandements of Ionadab to his children. ↩
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Why Ionadab gaue his charge to his children. ↩
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The calamities of husbandmen. ↩
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A people of Scithia changing their habitation with the feeding of their cattell. ↩
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Gen. 12, 1. and 20, 1. ↩
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An example that we should be content with our calling. Citizens effeminate, and countriemen strong. ↩
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The discommodities of wine. Eph. 5, 18. ↩
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Exod. 20, 12 ↩
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Hemath. ↩
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A place of Paralipomenon as touching the Rechabites. ↩
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- Kings. ⟨…⟩, 6.
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Ieremie inuited the Rechabites to drinke wine. ↩
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A double comparison of God with Ionadab, and the Rechabites with the Iewes. ↩
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How long the ordinance of the Rechabites indured. ↩
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Heb. 11, 13. What was meant by the continuall peregrination of the Rechabites. 2. Cor. 5, 6. ↩
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Iere. 35, 19. ↩
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Whether the Rechabites had the office of the priesthood, and how they were said to stand before the Lord. ↩
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A comparison between the Rechabites and Moonks. ↩
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Psal, 71. An inscription of the 70. Psalme. ↩
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Whether Ionadab did well to bind his posteritie to these precepts. ↩
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- Tim. 5, 13.
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Os⟨…⟩. 6, 6. ↩
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The strict rigour of the Carthusians. ↩
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Iere. 35, 18. ↩
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The peuishnes of the Manicheis. ↩
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In the vse of meats & drinks the condition of the regions must be obserued. ↩
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The Rechabites not forbidden to marrie. ↩
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In Iudges. 1, verse 16. What be the best causes of peregrination. Looke In 2. King. 2, 1. and 8, 1. ↩
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Gen. 12, 1. ↩
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Mat. 10, 23. ↩
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Platos peregrination commended. ↩
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- Kin. 10, 1.
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Hercules. ↩
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Seneca. What it behooueth vs to take heed of in peregrinations. ↩
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The Lacedemonians forbad peregrinations. ↩
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The commoditie that commeth by peregrination. ↩
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Lycurgus. ↩
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The Decemuiri of the Romans. ↩