6. CHAP. VI. Of Vows in general; also of the vow of the Nazarites, of Jephthah, and of the Rechabites.

6. CHAP. VI. Of Vows in general; also of the vow of the Nazarites, of Jephthah, and of the Rechabites.

CHAP. VI. Of Vows in general; also of the vow of the Nazarites, of Jephthah, and of the Rechabites.

A fter these things, let us say somewhat concerning a vow. The Greek word εὐχή, and the Latin Votum, do not signify one thing but two, namely, The prayers and desire, wherewith we be inflamed, when we pray for anything; or use the very things that be desired. Further, it betokeneth a promise of offering something unto God. And this ambiguity of these words, in each tongue, hath not happened by chance, or without consideration, as soon after shall be showed. The Hebrews call a vow

Neder. But hereof grew the custom of making a vow, that this was settled almost in the minds of all men; that if at any time they did pray earnestly unto God, for anything to be given them, they in like manner promise to offer something unto him again. For by such manner of means, their minds do seem to be one, one to another; namely, by gifts: because those things, not only help them, to whom they are given; but do also honor them. For they be given as a testimony of virtue and excellency, in which second respects sake, they may be offered unto God, that he may thereby be honored of us.

Aristotle, in his Rhetorics said; that Gifts do no less satisfy the ambitious, than they do the covetous: for they desire them, thereby to be enriched; and these to be honored. Wherefore, even the Lord (who specially requireth of us to be worshipped) said in the law, that men should not come empty handed unto him: forsomuch as he judged it unworthy, if his people should appear empty before him. This self-same was a custom among the Romans; so that it is read almost everywhere, what the Curtij and the Decij vowed, for obtainment of victory. Among the Greeks also, there were vows oftentimes used. Yea, and we read in Plato's book, entitled Phaedon, that as yet in the time of Socrates, they used to perform a vow, of sending a ship well rigged, every year unto Delos with gifts and sacrifices; and that by a vow, which Theseus had bound himself unto, when he went into the isle of Candie, to slay the monster Minotaurus. How usual this also was among the Hebrews, it is no need to recite. So that, in praying and desiring any-thing of God, men were wont to vow something unto God, least they might seem to be undutiful towards him.

2. Now then we define a vow, to be a holy promise, whereby we bind ourselves to offer something unto God. And a vow (as we have said) hath always some prayers joined therewith; for obtaining at the leastwise of somewhat at the hands of God. Wherefore, that ambiguity of the word happened not without cause in the Hebrew and Latin tongues: for seeing these things be so joined together, it might easily come to pass, that the word which signifieth one thing, may sometime be referred to another. And hereby we may perceive, that the knowledge of both these, as well of offering, as also of demanding anything of God, is necessary for us which profess godliness. But let us return unto the definition, wherein the general word is, Holy; for it is called A holy promise. Whereof it comes, that as

touching the calling of it holy, we are in few words to say, that it belongeth unto justice. For whatsoever is holy, is also just; but not contrary: for justice is that, whereby we yield to every man his own; and they, to whom these things be yielded, are either God, or men. That faculty then, whereby we yield unto all men their own, is called justice, and keepeth the name of the general word: but when we yield unto God due obedience, now is this after the judgment of Plato, in his book called Euthyphron, to be referred unto holiness.

And a man may plainly see, that even in the holy scriptures, those things which be offered and dedicated unto God, are called holy; and that, which ought to be yielded unto God by us, is obedience: and that is of two sorts.

One is profitable unto him, to whom it is offered: but after this manner we can give God nothing; seeing by these things he is made nothing the greater, nor doth increase in any respect; Thou art my God (saith the prophet) for thou hast no need of my goods. And in the Gospel of Luke; When we have done all unto him, we are unprofitable servants. Another kind of obedience there is, which appertaineth unto reverence; even as servants honor their masters. But this service and obedience towards God, herein consisteth; that we show ourselves ready and diligent towards God, in the executing of that work and function, which God both vouchsafeth and desireth to work by us.

And this is the sanctifying of his name; the which God can sufficiently perform by himself: but he useth us to our own commodity, and singular profit.

3. But that we may know what manner of things must be offered unto God; and that therein we offend as little as may be: we must take a special heed. And first cometh to my remembrance Augustine upon the Psalm; Be merciful unto me O God, for man hath trodden me down. He expounding

that particle, in the 12th verse, in Hebrew A lai nedar eca, that is, In me, or upon me are thy vows, thus saith; A man must first offer himself unto God.

Which may chiefly be confirmed by that reason, which the Lord used, in persuading to give tribute unto Caesar. For (saith he) it hath his image and superscription: wherefore, we being made according to the image of God, it is meet that we should be given unto him. And Paul sundry times exhorteth us, when he saith; I beseech you, for the mercy of God, that ye will give yourselves, &c. And the same apostle, in the sixth chapter of that epistle; As you have given your members servants to uncleanness, and from one iniquity to another, &c. And in the same epistle he saith, that as he is an apostle, he is an offerer of such sacrifices. But contrariwise, through the ignorance of those things, which are to be sacrificed, men may grievously offend. Saul would have offered up oxen and cattle, laying aside the obedience of God's commandment; which was an unworthy, and very unacceptable sacrifice unto God. It is declared by Socrates, in his second

Alcibiades, concerning the Athenians; that Although they offered bountiful sacrifices, and large gifts unto God; yet nevertheless they seemed to have but slender success in their wars. Wherefore when they took council of the Oracle, it was answered them; that God more esteemed the prayers of the Lacedaemonians, than he did the rich gifts of the Athenians.

4. By the like reason must all Monastical vows, which are contrary to the word of God, be rejected; seeing we know, that they do vow those things which are not allowed by God: for that they bind themselves to the commandments and traditions of men; they addict themselves unto superstitious worship; they are willingly made the servants of men, no necessity urging them thereunto: which thing Paul forbad in the first epistle to the Corinthians, the 7th chapter. For these men very wittingly and

willingly submit themselves to Abbots and Priors: furthermore, they cast away their goods from them, when as neither God commandeth, nor yet neighbor requireth: and other whiles, they bestow them upon such as they ought not, and change their state and vocation without cause; so as it is no more free for them to obey God and his commandments. For it is not lawful for them to go forth of the Monasteries, to obey their parents, nor yet to help their afflicted neighbors, whom by some bond of friendship they have joined unto them. But these pilgrimages, which they make unto saints, commonly taken in hand by reason of a vow, are no less condemned than the Monastical vow; seeing no scriptures testify, that these things be acceptable unto God. Besides this, for obtaining of help from God, they attribute more to one place than unto another: as though the power of God were not a like in every place. Moreover, they make unprofitable expenses, and even for these things they leave those things which the Lord hath openly commanded; most shamefully spending the time, which they might have bestowed in things acceptable to God.

Wherefore let this be the sum of this knowledge of things to be offered; namely, to weigh by the rule of the holy scriptures, those things, which we have determined to vow unto God: and by this level we must diligently consider, what vows they be which please God. Neither doth that, which Jacob vowed, make against this our judgment; although he could not have this rule of the scripture. For the inward word of God, which is prompted in the mind, is equal with the scriptures of God. And also the law of nature engrafted in the mind of man, which to the furtherance of the worship of God, doth understand these two things to be very necessary; namely, that the church have her ministers, which must be sustained with the tenths, least they should not be able to discharge their ministry: and also a certain

place appointed, where men may meet together, to hear the law of God and his word, to celebrate his divine praises, and to join together in public prayers.

5. Among other things, which at this time are spoken by us, concerning a vow, this may not be over-slipped; that God alloweth the thing itself: that is, the act of vowing, seeing he hath made a law for it, and that David hath published a commandment for it; Vow unto the Lord, and perform it.

Howbeit, because there be some arguments, which seem to make against a vow; therefore, we must now seek to confute them. And first this objection is made; Forsomuch as we owe all that we have unto God, without all binding of ourselves with vows, therefore it is superfluous to bring in a new kind of necessity; seeing the power of God's commandment, whereby he will be beloved of us, before all things, and that with all the heart, with all the mind, and with all the strength; doth sufficiently bind us, and compel us to offer all that we have unto God. But this reason, which they bring, doth not exclude every cause of making a vow: yet to make a vow may be profitable, to stir up our own selves for a testimony unto others of our faith, and of the excellency of God.

Here again they say; If we vow, we lay a necessity upon ourselves, and all our liberty is gone: and that is the more likely to please God most, which is offered unto him frankly and willingly. That this, which is objected, is most false, this declareth it: forsomuch as we think not, that the saints in heaven are therefore despoiled of their liberty; because they cannot sin anymore.

For most freely, and of their own accord, they love and honor God; and whatsoever they do, they celebrate and do it freely. And it is not voluntariness, which is repugnant to this necessity; but constraint: whereof it cometh, that he which voweth, although he seem to be tied by a necessity

of bond, to perform his promises; yet must it not for this cause follow, that he by force or constraint performeth that, which he voweth. And so must thou interpret Paul, in the latter epistle to the Corinthians, when he saith;

Not grudgingly, or of necessity: that this necessity should be opposed, or set against unwillingness, and compulsion; and not against every bond or necessity.

6. Lastly they say, that they stand in great danger which make vows, if they do transgress them: and it is after a sort to lay a trap or a snare for themselves. Which thing Paul, in the first to the Corinthians, the seventh chapter saith, that he would not do: how then do these men so lightly entangle themselves, which be so hardy to make vows? To those we answer; that the things, which we vow unto God, ought to be of such sort, as we do know that they please God: which vows, when they please God, and be required of him, ought altogether to be offered unto him by us; and we were now bound to perform them unto him. Wherefore we do not cast upon ourselves a new snare, but rather a new provocation to pay those things, which we ought before: neither is the danger here imminent, by the nature of the things, which we promise; but by our own fault. Howbeit, such things as may bring danger by our own default, must not always be shunned: for then should we not eat nor drink, and a number of such other things, which by our own fault and intemperance might do harm. For we must always take heed, whether the thing, which we take in hand, be dangerous of itself, or by some accident. Which thing also Solomon admonished, saying; He that observeth the wind, shall not sow; and he that hath regard to the clouds, shall not reap. But whensoever we are uncertain, whether the thing itself will please God, or no: and that great danger

hangeth over our heads, because we know that the same is not given by God unto all men, we ought to surcease vowing, and to keep ourselves free.

And touching those vows, which perchance one hath made against the rule of the word of God; and afterward seeth them to be odious and unacceptable unto God; and that by the testimony of the holy scriptures, men oftentimes demand what is to be done: we answer in a word, that they ought not to be performed. Neither is the condition of a vow, other than of an oath: for seeing we be the Lord's, we cannot bind ourselves to anything that is against his will; even as it is not permitted unto men servants by the civil law. But this must chiefly be regarded above all, that before we do make vows and oblations, we provide to be justified by faith: for otherwise, if we be enemies unto God, how can our gifts be acceptable unto him? For what a multitude of unbelievers be there, the which (if respect should be had unto gifts) do offer unto God, such as be excellent, precious, and most dear unto them: and yet notwithstanding, unto him they are both unacceptable and odious? For we cannot esteem those things as pleasant, which we know do proceed from a hateful mind. Yea, and Isaiah, in the name of God, detested all the sacrifices of the Jews, when they disagreed from the true way of godliness: when notwithstanding the Lord had required in the law, that those sacrifices should be offered unto him. And as Plato reporteth in Alcibiades; Very well did Homer write, That the burnt savors of the oblations and sacrifices, which the Trojans offered, were not one whit acceptable unto Jupiter; because Priamus, and his people, were hated of him.

These things are in the Commentaries upon Genesis, but of this whole chapter, he wrote more largely, and more exactly in his book of vows against Smith.

Of the Vow of the Nazarites.

7. As touching the vow of the Nazarites, it is manifestly set forth in the sixth chapter of the book of Numbers. But those things, which are there written, may all be reduced to three principal points; first, that they should drink no wine, nor strong drink, nor anything that might make them drunk; another was, that they should not poll their head, but all the time of their

Nazariteship they should let their hair grow; the third was, that they should not violate themselves with funeral mourning's, no not at the death of their father or mother. These things were to be observed; yet not forever, but for some certain time only: for they vowed themselves to be Nazarites only, for a certain number of days, months, or years. But wherefore God did institute these things; there may be alleged many causes. First, because men were so inclined to choose unto themselves certain kinds of life; by means whereof they might easily fall into superstition. Therefore God would after this manner bridle them. As though he should have said: Whereas ye are thus prone to your own endeavors, and to invent new ways of worshipping's; yet shall ye not do what ye list yourselves, but ye shall do that which I prescribe unto you: and so by making the law of a Nazarite, he kept them in doing their duty.

But what is the meaning of these things? They ought to keep their hair growing, until the end of their vow: for then, while they were offering sacrifice, and burning the flesh in the fire, they cut off their hair, and burned it in the same fire; and from that time forward they were free, and returned to their old manner of life, which also was common unto other. Others make it an allegory, that when the hairs were increased, virtues also ought to increase in the mind. But me thinketh, there may be yielded another cause; namely, that men should refrain from too much trimming and decking of

their body: for the clipping of the hair doth serve very much to the fineness and trimming of the body. For Paul saith in his epistle unto the Corinthians, the 11th chapter, that For men it is a shame if they let their hair grow.

Although other reasons of other men are not to be contemned. Cyrillus also, and Procopius, upon the book of Numbers, do say, that These things were instituted by God, to the intent he might call men back from the idolatrous rites and worshipping of the Ethnics; that that which they gave unto idols, the Jews might vouchsafe to bestow upon him. So that, whereas such men sacrificed unto idols, he would that these should rather sacrifice unto himself: not that God so much regardeth sacrifices, but because he would withdraw them from idolatry.

We read, that the Ethnics sometimes suffered their hair to grow; because they would afterward consecrate the same either unto the Nymphs, or unto

Apollo: wherefore Apollo was by them called κουροτρόφος, that is, A nourisher of the hair. Yea and Theseus, as it is written in Plutarch, went to Delphi, there to dedicate his hair unto Apollo. And young men also in Rome, when they were past their childhood, offered their hair and beards unto some God. Sophocles writeth, that Orestes put his hair in the tomb of his father. There might also be rendered another cause, which were not impertinent. It behooved the Nazarites always to be pure: and although they were not of the tribe of Levi; yet they so behaved themselves all that time, as though they had been priests of the tribe of Levi. And in the 21st chapter of Leviticus, the Levitical priests were forbidden to poll their head: which thing also may be perceived by the sixth chapter of Baruch; Ye shall see

(saith he) priests in Babylon, with their heads shaven, and their garments cut: and these were the priests of idols. So then we see by the

commandment of God, that the priests of the Hebrews had not their heads shaven.

8. In the book of Numbers, the sixth chapter, God calleth the hairs of the head a crown, or (as other translate it) a separation. But contrariwise the Papists call their shaving of the head a crown: thus they invert all things as they list themselves. But what shall a man say to them? They pass not what they do, they will have lights and censing in the temples: and if thou ask them why: they answer; Because God used them in the Old Testament. But in the old law priests had wives: these men will have none. They suffered the hairs of their head and their beard to grow: but these men shave both their head and beard. Albeit at this day there is a great contention among them about a long beard; because the Council of Carthage, in the 44th chapter, is sundry ways alleged: for in some copies it is written; Comam non nutriant, nec barbam: that is; Let them not suffer the hair 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. Whether of these two sayings will these men follow? For they will not suffer to have a long beard, least

(as they say) any part of the sacrifice should peradventure stick in it. O holy men! They sell that their sacrifice for three half-pence; and then they carefully provide, least it should stick in the beard. Is not this to strain at a gnat, and to swallow down a camel? Howbeit, some of them, least they should seem not to do very wisely, and with some consideration, do say; that The cutting off of the hair, signifieth, that a priest must cut off all superfluities. Such is the religion of these men, to have the signs, when as they have not the things signified. But I rather ascribe that shaving of our

Papists, to an overcurious trimming of themselves. For Suetonius in the life of Otho, saith, that He was wont oftentimes to shave his beard, and to

behold his face in a glass, whether the same were trim enough. I will not speak of others, which used not to shave their hairs; but rather plucked them out, that their skin might be the softer.

The next thing was, that the Nazarites should abstain from wine; and not only from wine, but also from vinegar, from grapes, and from strong drink.

This strong drink called Sicera (as Jerome writeth to Nepotianus) was a kind of drink much like unto wine; which was made of wheat, or of apples, or dates, or else of other fruits. Further, they were forbidden to eat husks of grapes, or kernels, which should be taken out of the wine presses. They were commanded also, that they should not drink Miserath, which was nothing else, but the washing of the grapes: for the wine being pressed out, there was water poured upon the grapes that were pressed, which when it was boiled, retained some taste of the wine: this we call the second wine.

But the Chaldean interpretation calleth Sicera, Old wine. And it is manifest enough, why the Nazarites were forbidden to drink both wine, and strong drink: for these things both trouble the head; and stir up men unto lust, as Solomon giveth advertisement in the twenty chapter of his Proverbs; Wine maketh a man to be scornful, and strong drink causeth a man to be unquiet, and whosoever is deceived thereby, shall never be wise. Paul also, in the fifth chapter to the Ephesians, saith; Be not drunken with wine, wherein is excess: but be filled with the Spirit. Moreover, the priests in the old law were forbidden to drink wine, before they came to holy services: wherefore it behooved the Nazarites, because they were like to priests, that they should abstain from wine.

The third thing was, that they should not violate themselves with any morning for the dead: for as through joy we be overmuch puffed up, so are we sometimes grievously troubled with heaviness and morning. But God

would, that his ministers should be void of affections, especially of the vehement sort of affections; seeing by them men are more grievously troubled than is meet? And yet were not these observations any merits, wherein they placed righteousness; but were only rites and exercises, whereby, after a sort, men were kept in their duty. For the vow of a Nazarite, was a certain separation from other men. But what they did in the meanwhile, it is not prescribed: howbeit, many think, that they were commanded to endeavor themselves to the contemplation and knowledge of the law, and to worship and call upon God truly.

9. We see that God of his especial wisdom would teach the people by this kind of vow. The Philosophers write, that a man must earnestly endeavor, that he may be able to behold high things; and with his knowledge to comprehend the nature of all things. But this they say can never be, unless the affections be tempered in us, otherwise we be very oftentimes carried away with rage and lust. Wherefore God would have his to be void of these affections; namely, of morning, pleasure, too much care and thought about decking of the body: for these do not a little hinder the tranquility of the mind, and the spiritual cogitations thereof. Wherefore in the law, he as it were taught his people to make preparation to higher things, least they should with unwashen feet, have access unto holy things. Undoubtedly they which be endued with the knowledge of God, ought to prepare and make ready themselves, before they come to the hearing of the word of God, or to the receiving of the sacraments. Jeremiah in the fourth chapter, very well admonished us; Turn up your fallow ground, and sow not among the thorns.

And they vowed this kind of vow (as we have said) for a certain time; either for a year, or for a month, or as every man thought it most profitable for himself. For the natures of men are oftentimes changed, and the study of

godliness soon waxeth cold; therefore it must by some means be restored.

Hereof arose the departures, which the fathers used into solitary places for a time. So they, which governed the public-wealth, when they were tired with business, kept themselves secret many times in their private fields and manors: not for idleness or sluggishness sake, but to refresh their minds, and that they might return the more prompt and better prepared to accomplish matters. And the noble Rhetoricians, being wearied with pleading of causes, sometimes went into the country, to hear, to talk, to read somewhat, to meditate in their minds the orations that they had made and heard before: and so to return again more perfect and ready to the pleading place. So the Nazarites for a certain time departed from the company and fellowship of other men; that they might afterward return the better and purer to execute the state whereunto they be called.

Christ also, in the night time departed unto the mountain; but in the day time he returned unto the people. And when the apostles were returned, whom he had sent forth to preach, he led them away for a little while into the desert, that they might there rest and refresh themselves. For this cause perhaps Lent was first instituted, that men, which all the year had been occupied with civil business, might that season at the least wise give themselves to devotion. This do the popish bishops pretend. But admit that it was first instituted for this cause; let them ponder whereto it is now fallen at the length: doubtless unto mere superstition, whereby there is no other thing offered unto the people but choice of meats, old wives fables, ungodly songs; and pilgrimages, which commonly they call stations, very profane and idolatrous. In the meantime, there is no mention made for the diminishing of covetousness, lust, lechery, and other wicked acts. Further, it

were convenient, that men, through so long a fast should become the better; but after Easter they are become much worse.

10. But return we to the vow of the Nazarites, Paul seemeth to have vowed it; seeing in the 18th chapter of the Acts of the apostles, he polled his head in Cenchrea: and in the 21st chapter, he was persuaded of the elders to do it; There be here (saith he) four men, which have a vow, thou shalt be with them. There the shaving of the head declareth, that that vow pertained to a Nazarite: for as it is written in the law; If it had happened, that the Nazarite, in the time of the vow, which he had taken upon him, had defiled himself over the dead, or by any other means, the vow was broken. And it was the Nazarites duty to come unto the tabernacle, and to declare unto the priests what had happened; to poll his head, to offer sacrifice, and so to begin anew the vow of a Nazarite: for whatsoever he had before observed, it was taken to be unclean, and of no force. So Paul (as if something had happened unto him among the Gentiles, where he had been conversant) would be purified in the temple; as though he should have begun the observation of his vow again.

The Papists cry, that by this vow of the Nazarites, there was a certain shadow at that time of their religious Monkery. Neither do they consider, that the vows of the Nazarites were instituted by the word of God. Let them show on the other side the commandment of God for their Monkery, which thing if they cannot do, then there resteth nothing, but that we may say, that the ordinances of Monks are not the vows of Nazarites; but of superstitious men, and a certain ridiculous imitation, or an evil zeal of the old vow of the Nazarites. So likewise in old time, superstitious men, when they saw that Abraham would have offered his son, and that for the same cause he pleased God very well: they also would needs offer their sons, and make

them pass through the fire: by which most wicked devise they offended God most grievously. But our worshipping must lean unto the word of God.

Indeed civil institutions, though they be without the express word of God, may be received; so that they be not repugnant to the word of God: but the service of God, and religion, must be derived from no other thing, but only from the word of God. But (I beseech you) let them show me from whence they have the vow of perpetual sole life; or how can the same agree with the Nazarites? First, it is against the creation of man, seeing it was said unto the first parents; Increase and multiply. Further, it is against the saying, which Paul rehearsed; He that cannot contain, let him marry.

They vow poverty also. But what manner of poverty? Forsooth to live by begging. A goodly vow, when they will be maintained by the labors of other men! Undoubtedly this is against charity, seeing Paul saith unto the Ephesians; He which did steal, let him steal no more; but rather let him labor with his hands, that he may have wherewith to give unto him that suffereth necessity. But thou wilt say, that of the Monks there be some which are rich. I grant that, but they also do contrary to the word of God, wherein it is commanded; that He which laboreth not, should not eat.

Besides this, they do vow obedience. But unto whom? To certain men.

When as Paul plainly writeth; Be ye not made the servants of men. But they say; I hold of Francis; I of Dominike; I of Benet: whereas Paul would not suffer that the Christians should say; I hold of Paul; I of Apollo; and I of Cephas. Wherefore then do they say, that they agree with the Nazarites? Let us diligently examine everything. The Nazarites shaved not their hair, but these men shave it. The Nazarites did drink no wine, but these men glut themselves 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 overpass: this only I add; although in the Jewish religion, the vow of the Nazarites was the principal vow, yet were they not forbidden to marry. In other vows (saith Origin) they gave either a sheep, or a goat, or an ox, or some other thing; but in this kind of vow they offered themselves: and yet their state agreed well enough with matrimony.

11. As touching Samson, he became a most strong young man. Who would have thought, that the same should ever have come to pass? The parents were not commanded to instruct him in the art of warfare, or to send him forth unto war. Thou wouldest much rather have thought, that his bringing up should have been as a Monk, than as a soldier. But God was minded to show, that all the strength, which Samson was to have, should be derived from his spirit. And in that he should be a Nazarite all his life time, as Samuel also was; that was particular, and above the common institution of others: by the deed I mean, and not by the right or vow of the parents.

Samson ought to have obeyed, although he had not vowed; because the word of God came between. Howbeit, touching Hanna the mother of Samuel, it may be doubted, how it was lawful for her to vow for her son: for it may scarce seem just, that the son should be bound by the vow of the parent.

It was demanded in the time of Benet, whether the children, whom their parents offered unto Monasteries, might marry, when they came unto man's state. Gregorius Magnus, writing to Augustine the bishop of England, answereth, that it is utterly unlawful. Which saying is very hard against the word of God: for Paul saith; that It is better to marry than to burn: and, He which cannot refrain himself, let him marry. In the third council of Carthage, whereat Augustine was also present, it was decreed; That children being offered unto the church, when they came to man's state, should either

marry, or else vow chastity. This also was severe enough: for who may require this of that age, being unskillful of things, and ignorant of her own strength? But this I speak, to the intent it may be known, that there be decrees contrary unto decrees.

But to return to the matter, I say, that Hanna might vow for her son; for as touching the performing of the vow, she might easily provide, that so long as he should be brought up by his parents, he should not drink any wine, nor cut off his hair, nor be at any funerals. But after he came to lawful age, it was Samuel's own part to observe these things: indeed, not in respect of the vow, but because of the obedience which he ought unto his parents. For children ought to obey their parents, in all those things, which are not against piety, and the word of God. So the Rechabites (as it is in Jeremiah) when they obeyed their father Jonadab, who commanded them to drink no wine all their life time, nor to dwell in cities: for the same cause were commended of God. Howbeit, Hanna, unless she had had a peculiar inspiration from God, could not have vowed, that Samuel should all his life time minister at the tabernacle of the Lord: forsomuch as the law of God discharged men from the ministry, after a certain space of years; namely, in the fifty year. But whereas I said, that it was lawful for Hanna to vow the vow of a Nazarite, for her son; it seemeth not to stand with the definition of a vow, which is thus brought by the Master of the sentences: A vow is a testification of a willing promise made unto God, touching things appertaining unto God. But a vow, which is vowed by the parents, for the son, cannot seem willing. Yes forsooth: it is willing, because the parents vow not by compulsion, but of their own accord; especially, when they command no ungodly thing, or contrary to the word of God.

12. Some do gather by the history of the Judges, that Samson was sanctified in his mother's womb; the very which thing also is believed, both touching Jeremiah, and also John Baptist: and they will have him so to be sanctified, as he afterward committed no deadly sin (as they call it.) But this is false, and vain: neither is, To sanctify, in this place any other thing, than

To appoint one to the execution of some certain work. Samson therefore was sanctified, that is, appointed of God to deliver his people. So was

Jeremiah ordained to prophesy, and John to be a voice of a crier in the wilderness. Neither is it brought to pass, by this kind of justification, that these men never sinned: for, Every man is a liar: and (saith Solomon) There is no man that sinneth not. Further, what shall we say of Samson? Did he never sin? Yes surly he fell, and that grievously. Paul also, who unto the Galatians saith, that he was separated from his mother's womb, and yet did he persecute the church of God. Otherwise the children also of the Christians are said to be holy; forsomuch as God is not only our God, but also the God of our seed: according to that which Paul saith unto the Corinthians; Your children be holy: and yet nevertheless, no man can doubt, but that they afterward fall, and grievously sin.

13. One thing remaineth to be spoken of: When the father voweth, and the son desireth to perform the vow of his father; what if the vow should be against the health of the son? Perhaps he shall fall into some sickness, and that it behooveth him to drink wine, or cut off his hair; what is to be done in this case? I have else-where declared, that the precepts of God are of diverse degrees; so that some be greater, and some of less weight. As touching God, that is the commander, all are equal and like one to another; but as concerning the things, which are commanded, there is some difference. Wherefore the less precept must give place to the greater: for

which cause Christ said out of the words of the prophet; I will have mercy and not sacrifice. Not as though God utterly contemned sacrifices, which he had commanded; but because he more esteemed mercy. And Christ also in the Gospel of Matthew, the 5th chapter admonisheth; that, If thou offer thy gift at the altar, and there rememberest that thy brother hath somewhat against thee, thou must go first and reconcile thyself unto thy brother, and then return and offer thy gift. Whereby he declareth, that he will altogether have the less precept give place to the greater.

So that we must thus answer unto the question; God commandeth the Nazarites to abstain from wine, he also commandeth every man to defend his life by good means. Here, when as the sick man cannot keep both the precepts; it is meet that he prefer the greater before the less. Thus also did the Rechabites, the sons of Jonadab behave themselves. For although their father commanded them, that they should not dwell in cities, neither drink any wine; and were also commended by God, because they obeyed the precepts of their father: yet at the very same time that Jeremiah wrote these things of them, they dwelt at Jerusalem, contrary to the commandment of their father. For the Chaldeans had wasted all their lands; wherefore they perceived, that there was then no place left for their father's commandment.

But in Monasteries it is contrary: for if the father be sick, the son is so bound by religion, that he may not in any wise help him.

Of the vow of Jephthah, in the 11th of Judges, ver. 34.

14. Here may a man ask the question; whether Jephthah sinned, in vowing, and in performing his vow? The question is hard, because it pertaineth not unto the right, but unto the fact. We know, that in those days it was lawful 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 very many in the holy scriptures. Some there be which affirm, that Jephthah did not offer his daughter in very deed, but only punished her with civil death; namely, in separating her from the common conversation, so that she lived only unto God, by giving herself to prayers only, and by living apart from the company of men. And they seem to affirm that that was the vow Cherem: howbeit no such as thereby the maiden should be bound to be killed; but that she should live as dedicated unto God, and continually give herself to his service. And even as a field or house dedicated by the vow Cherem, could not be revoked to the first owner: so (say they) this maiden being once dedicated unto the Lord, could not return unto her old state.

David Kimhi, in defending of this sentence, bringeth these reasons. First he weigheth the words of Jephthah; Whatsoever cometh forth of my house, shall be the Lord's, and I will offer it for a burnt offering. This letter Vau, being a conjunction copulative, (as we said in our commentary) he thinks doth make a proposition alternative: as if it should have been said; If it be such a thing, as may be sacrificed, it shall be sacrificed; but if it be otherwise, it shall be the Lord's and be dedicated unto him. Further he saith, that the maiden desired space to bewail her virginity: neither is it written;

To bewail her soul or life. Wherefore it seemeth, that she bewailed only this; to wit, that she should want a husband and children: but if she should have been offered up, it behooved her chiefly to lament for her life. Lastly, he saith; that the words of the story declare it: for it is not said, that Jephthah sacrificed her; but that he did as he vowed. If he had killed her, it would have been written; And he offered her a burnt offering to the Lord.

Of the same opinion is Rabbi Levi Ben-Gerson: and he addeth, that it is written in the text; And she knew no man. As though it should be understood hereby, what kind of sacrifice that was. And he thinketh, that Jephthah built a house for her, where she should live alone: and he permitted her fellow virgins once a year to go and visit her, and to bewail her virginity together with her. And afterward he addeth, that a man so dedicated, ought not to live without a wife; because the man is not subject unto the wife. Samuel, although he were vowed unto the Lord by the decree of his mother; yet had he a wife and children. But a woman being so dedicated, might not marry; because it was necessary that she should serve her husband, who removing any whither, she was to go together with him.

And therefore it is written, that Jephthah did to her according to his vow; and she knew no man.

15. Of the same mind is Lyranus: and there be among the new writers some of great learning, which follow this interpretation. But Lyranus pondereth these words; And the spirit of the Lord came upon him: and saith, that That spirit would not have suffered Jephthah, to have committed this murder. Besides, he saith, that it is written, that there were two months space given, so that he might ask counsel of the priests. And it is not very likely, but that he asked counsel of so weighty a matter; or else that they told him that he might redeem his vow. Neither is it probable, that this

Jephthah appointed to do anything rashly; seeing the epistle to the Hebrews calleth him holy. If thou wilt say; He did unto her, as he had vowed; but he vowed a sacrifice, and to offer whatsoever met him: they will answer; He vowed indeed, but upon this condition; so that it were lawful. But when his daughter met him, either he learned, or else he understood that it was not lawful. Wherefore if he had killed her, he had not accomplished his vow,

but should have dishonested himself. But on the contrary part it seemeth wonderful, that he was so abashed, and he tare his garments, if the maiden should not have been offered up. Further, to what end should the virgins have lamented her? For if she should not have been slain, there seemed to be no just cause of morning. Over this, if her virginity was to be offered unto God, it should have been given with a willing mind.

Yea, and in the rendering of vows, this is chiefly to be regarded: that they must be paid cheerfully, and with a willing mind. Hereunto Jephthah had no example in the scriptures, whereby it should be lawful for the father to bind his daughter by a vow, to keep her virginity: but contrariwise, God promiseth abundance of children unto the observers of the law, in the seventh of Deuteronomy, and 23rd of Exodus. So then, that which God promiseth instead of a great benefit, the same might not be hindered by a vow. Moreover, the arguments of the Rabbins are slender and weak; as afterward shall be more abundantly declared. Paul writeth in his first epistle to the Corinthians, the seventh chapter; If the father shall firmly determine in his heart, having power over his own will, to keep his virgins unmarried, he doth well, &c. Wherefore writeth he; Having power over his own will? If the maiden herself will, the father may keep her unmarried; so that she consent. But Jephthah knew nothing of his daughters will, when he vowed: and then he ought not to think his vow to be ratified, when his daughter came out to meet him. And if this kind of vow should not be firm in the New Testament, much less was it of value in the Old Testament; where the vow of virginity was not known. But of this matter I have spoken more in my book of vows.

16. There were others which thought, that Jephthah did in very deed offer the maiden, which in those days should not seem so new and unaccustomed

a thing; for God required of Abraham that he should offer his son. And such a vow was thought of many to be acceptable unto God; and that opinion also did pass unto the Ethnics: wherefore this sentence is oftentimes spoken; Sanguine placâstis ventos, & virgine caesa, that is, With blood, and with a virgins slain, The winds ye have appeased certain.

There are works of poets, which make mention of Polyxena and Iphigenia; and also histories of the Curtij and the Decij. And undoubtedly with this exposition agreeth the Chaldean paraphrast, which among the Hebrews is almost of the same estimation and authority that the holy scriptures be. And that paraphrast saith, that the maiden was sacrificed; and reproveth Jephthah, because he asked not counsel of the high priest. And hereto do all the ancient Rabbins agree, which also do blame the high priest; because he of his own accord went not unto Jephthah. Josephus also is of their opinion. Also Chrysostom writeth many things of this matter, but altogether far from the history: he followeth allegories, so that there can be in a manner no certainty gathered out of him. But Jerome disagreeth with himself: in his epistle to Julianus, he saith; that Jephthah was numbered among the saints; because he offered his daughter. But in his first book against Jovinian, he writeth, according to the mind of the Hebrews; that Because he made an evil vow, he by the gift of God perceived, that he did amiss in killing of his daughter. For there might have met him either a dog, or an asse, which to have offered had been ungodly: and thus in one place he praiseth that, which in another place he dispraiseth.

17. Ambrose saith, in his third book De virginitate; that The maid was in very deed offered in sacrifice: and he writeth, that Jephthah vowed not before the battle, but in the fight, and in the very time of conflict, when the success was doubtful. And he addeth; I do not allow the murder, but I see a commendable fear, that he would not violate the promise, which he had made. And he saith moreover, that this act is to be compared with the work of Abraham: for when Abraham was about to kill his son, the Lord cried out unto him; Now I know that thou lovest me. And he concludeth, that after the same manner Jephthah may be praised; because he showed by his example, that the oracle of God, wherein he commanded that vows should be performed, was to be preferred before children; yea, although it were his only begotten child that should suffer. But he demandeth, whether God have a respect to persons; seeing he let Abraham from offering of his son, but hindered not Jephthah? He denieth that God accepteth persons; but saith, that it was necessary he should declare unto Abraham, that he delighted not in human sacrifices. Afterward followed the law, which in Deuteronomy, and Leviticus, forbiddeth the offering up of children. So then, the will of God was already declared, both in Abraham, and in the law also: wherefore there needed no new oracle, or new prohibition. Further, he noted, that in Jephthah there was no such perfection, as was in Abraham: for Abraham wept not, tare not his garments, delayed not the space of two months; but straightway went, and Isaac followed him. It is no marvel then (saith he) if God prohibited not Jephthah; forsomuch as he would punish his trifling shift.

And in his third book De officijs, the twelfth chapter, he writeth; I will never be persuaded, but that Jephthah vowed unadvisedly: seeing he afterward repented. And he addeth, that he indeed alloweth not the fact: but

he saith, that in a godly fear he fulfilled his vow; howbeit, in such sort, as he appointed his posterity to lament it. He saith further; I cannot accuse the man, because it was necessary for him to pay that which he had vowed. But it is a miserable necessity (saith he) which is paid with the murder of his child: and it is better not to vow that thing, which he will not have to whom thou vowest it. And straightway he saith; All promises are not to be kept: for God himself hath sometime altered his will. By which words he alludeth unto the place which is written in the 14th chapter of the book of Numbers, touching the prayers of Moses. Wherefore Ambrose is altogether of that mind, to think, that the maiden was offered, and for that cause (as I have said) preferreth her before the two Pythagoreans. And after he saith in his exhortation unto virgins; She paid with her blood the unadvised vow of her father. And upon the first epistle to the Corinthians, the 15th chapter, he saith; In a thing which could not be acceptable, he was found faithful, offering his daughter as he had foolishly vowed. And again; The act is not to be allowed, but the perseverance of faith is brought forth for an example.

18. But these words of Ambrose must not so lightly be passed over: for they cannot absolutely be allowed, and as he hath spoken them; howbeit I have brought them, to show his opinion to be, that the maid was offered out of all doubt. But in his words this I first note, that he affirmeth a certain godly fear to be in Jephthah, whereby he was led to perform his vow: further, that children were not be preferred before religion: thirdly, that Jephthah was found faithful in that thing which could not be acceptable to God: lastly, that his perseverance of faith is set forth for an example to follow. As touching the first, I know not how that may seem to be a godly fear, which driveth a man to killing of his own child. For he calleth it three or four times murder. In deed there be certain affections engrafted in us by

God, but yet unto virtues and to well doing. A fear to eschew sin, an anger that we may punish wickedness, and so forth. Wherefore fear, when it is applied to virtue, may be called godly; but if it serve for vice, it cannot seem godly; nay rather, it hath a certain manner of ungodliness. Otherwise the endeavor of idolaters might be praised; for we see them labor earnestly about the worshipping of God: but because they apply not themselves to the sincere worshipping of God, their endeavor cannot be called godly. So, when that fear of Jephthah drove him to commit murder, how could it be godly? If thou wilt say, that by parricide or murder he meaneth not the sin or the wicked act; but the sacrificing of his daughter: I will ask, why he saith that he alloweth not of the act? Undoubtedly, if he cannot allow it, then he perceiveth that sin is therein.

But in that he saith, that the love of children is less to be esteemed than religion; that is true: but that was no religion, but a foolish, unadvised, and rash vow. Neither is the love of children less to be esteemed, than such vows. Thirdly he saith, that he was found faithful: but what fidelity is there in that, which could not be acceptable unto God? If my servant should do that which I forbad him, may he therein seem faithful? But in that he calleth the immutable mind of Jephthah, constancy; in my judgment he erreth: seeing the same was rather a willfulness, whereby he would needs perform that which he had unadvisedly vowed; neither can perseverance in any evil thing be called constancy. He attributeth unto him a fear, which he also calleth a godly fear: and yet afterward he saith, that he repented him. If he repented him, he did against his own conscience; and against it no man ought to do; For whatsoever is not of faith, is sin. Further, if he repented, why did he not amend his fault? For if anything had been rashly done, that ought to have been amended. If God (as he saith) do sometime change his

purpose; why then is it not lawful for us to change our opinion that is not right? Afterward he saith, he cannot but commend Jephthah. But what will he commend? An uncircumspect 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 say, that Ambrose affirmeth, that the maiden was undoubtedly offered in sacrifice: and yet are not all his words to be allowed.

19. Now let us hear what Augustine's opinion is touching this matter. In his 29th question upon the book of Judges, he writeth; that Out of this place the enemies of the Old Testament took occasion to slander God the creator of the world: for they called him both an evil and a cruel God. Such were the Manichees, Valentinians, Marcionites, and such like pestilent rabble;

Seeing (say they) he delighteth in the blood of man, how can he be but cruel? Augustine answereth; So far is it off, that God rejoiceth in the blood of man, as he rejoiceth not in the blood of beasts: only he suffered 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 serve for their instruction; he declareth not in that place: howbeit, I will show the same in few words. First, there was set forth in those sacrifices, that The reward of sin is death: and that did he after a sort testify, which brought the sacrifice; namely, that he had deserved to be killed, but that by the goodness of God his death was transferred to the sacrifice. By this means were the elder fathers instructed to beware of sin.

Moreover, those sacrifices directed the minds of men unto Christ; and they were certain visible preachings of him: and they taught, that Christ should be that sacrifice, that was to take away the sins of the world; and unto which our death and damnation should be transferred.

So then God of himself delighted not in blood, but by this schooling he taught his people: yea, and if he had been delighted in sacrifices, he might have required to have them levied of men. For what should have letted him; or what injury should he have done unto us, if he would have had sacrifices of men offered unto him? For at one time or other, man must of necessity die: wherefore it had been no very grievous thing to have prevented him for a year or two; neither should he have done any injury unto us, especially we understanding that we should live with him forever. Undoubtedly in this thing no man might accuse God of cruelty. But now, seeing he hath removed all these sacrifices, he manifestly teacheth; that he doth not rejoice, neither in the blood of men, nor yet in the blood of beasts. Yea the first born of men, when they were bound unto him, he would not have them sacrificed, but redeemed with a price; which he would not have done, if he had taken any pleasure in blood. In the 12th chapter of Deuteronomy, he saith; The nation which I will drive out before thee, do sacrifice their sons and daughters, but see that thou do not so. But Augustine demandeth further; Whether there be any slaughter of men, that is acceptable unto

God? He answereth that there is. But what slaughter? When men (saith he) are killed for righteousness sake: not that the death of martyrs of itself pleaseth God, but because that godliness and faith towards God is both declared and also preserved thereby. And the death of Christ so pleased

God, that it redeemed the whole world.

And the death of Christians, which they suffer for the name of Christ, may after a sort be called a sacrifice. Wherefore Paul, in the second to Timothy, the last chapter writeth; ἐγώ σπεύδομαι, &c. That is, I am sacrificed, &c. In which saying he calleth his death an immolation or offered sacrifice. And in the second chapter to the Philippians, ἀλλά εἰ καί σπεύδομαι ἐπί τῇ θυσίᾳ

καί λειτουργία τῆς πίστεως ὑμῶν, that is, If I be now offered up upon the sacrifice and service of your faith. And yet such sacrifices make not satisfaction for sins: for that doth the death of Christ only. But the death of martyrs pleaseth God, because the cause is acceptable. Augustine was baptized of Ambrose; and being wonderfully affected unto him, he followeth (where he may) the opinion of him, as of his schoolmaster, but somewhat more warily. In deed he compareth Jephthah 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 son; so had not Jephthah: nay rather, he had the law against him, that he should not sacrifice her. And in Abraham it was not the slaughter that pleased God, but the faith.

Further, there is a great difference; for a man to do anything of himself, and to have a will to do those things which be commanded him. And Augustine doth prudently admonish, that Jephthah vowed a human sacrifice, not being beguiled, but willingly. Whatsoever (saith he) shall come forth of my house,

I will offer it for a burnt offering, &c. Do we think that beasts would come forth to meet him, as he should return home? Men indeed use to go out and meet with such as have the victory, and to rejoice with them: wherefore he vowed a human sacrifice.

20. The scripture doth only make mention of this act, but praiseth not the same. Even as also it is mentioned in the scriptures, that Judah did lie with his daughter in law; howbeit that is not allowed. So there can nothing be gathered by these words, why the act of Jephthah should be praised.

Further, Augustine thinketh with Jerome, that God would punish the rashness of the father's vow, by the death of his daughter. But there be two places (saith he) that let me from the blaming of Jephthah. One is, for that in the epistle to the Hebrews, he is numbered among the saints: and it is

written, that The spirit of the Lord was upon him. Howbeit, did those holy men, which are reckoned in the epistle to the Hebrews, never sin? Yes undoubtedly, their sins are set forth in the holy scripture. Gideon, who is among that number, a little before his death made an Ephod, which was the destruction both of himself, and also of his house. The second place is; The spirit of the Lord came upon him: yet this letteth nothing, but that he might afterward fall. But thou will say, that Jephthah had the victory: but with Gideon there went nothing well, after that act. Yea, and Gideon (saith he) did before after a sort tempt God, and yet he had the victory. On this wise saith Augustine. But I would say otherwise: for I agree not with Augustine, to think that Gideon tempted God.

So then I would answer after this manner; David committed adultery, and straightway afterward obtained the victory, and took the city Rabbeth

Ammon; in the siege whereof he caused Uriah to be slain. Saul persecuted David: in the meantime there were messengers sent to him from the Philistines; he leaving David, went to the war, and obtained the victory.

Moses sinned at the waters of strife. The people also had sinned many ways, and yet they obtained the victory against Sihon and Og, being most mighty kings. Wherefore we will grant, that Jephthah was numbered among the saints, and yet he might sin. And although he sinned, yet he obtained the victory. And we will grant, that the spirit of the Lord came upon him; but it was the spirit of strength. And although the spirit of the Lord were upon him, yet it is not of necessity, that he did all things by the same spirit: for we also, who are Christians, have the spirit of Christ, when as yet none of us is renewed in all parts: nay rather, we do all sin oftentimes.

Augustine addeth moreover, that although the forefathers sometimes sinned; yet it nothing hindereth, but that God may use their sins to signify

those things, which might instruct the people. For God is so good, that even out of very sins he picketh laudable commodities; and maketh them allegorically to declare what seemeth profitable unto him. In like manner as when Judas played the harlot with his daughter in law: the same signified, that God would couple unto him his church, which before was a harlot. And so it may be, that by this act of Jephthah, he signified; that God so loved mankind, as he would give his only begotten son to die for it: for he did not in vain, and without any cause suffer such a thing to be done by the fathers.

Albeit they grievously sinned, yet could God use their actions to the instruction of his people. They were amazed at the sacrifices of beasts; neither did they (as it had been meet they should) lift up the eyes of their mind unto Christ. Wherefore God would by this means stir up them that were sluggish, that by the human sacrifice of the daughter of Jephthah, they might be led to think upon Christ: for he it was, that should give life, and become the sacrifice for mankind.

21. Afterward Augustine declareth a reason, whereby he defendeth the act of Jephthah; It may be said (saith he) that he was moved by the spirit of God to make a vow, and led by the same spirit to perform it; wherefore he shall be worthy of praise: so far is it off, that he should be reproved.

Howbeit, this cannot be gathered by the words of the history. And whereas some say (which we before have touched) that he wept, rent his garments, sorrowed earnestly, and therefore was not led by the spirit of God: this doth not much move me. For God so requireth of us the duties of godliness, that nevertheless he taketh not from our mind's human affections. Christ himself, when he was to suffer willing death for our sakes, said nevertheless; My soul is heavy even unto the death. He prayed also; Father, if it be possible, let this cup pass from me. But Augustine's meaning was to

declare, how Jephthah might be defended; which I also would gladly do, if I had any part of the history to help me. But that which followeth in Augustine, is spoken to imitate Ambrose: for he writeth, that The error of Jephthah hath some praise of faith. Which (as I have declared before) may not be received: for, if it were an error, then can it not be ascribed unto the motion of the holy Ghost. Further, if it were sin, what praise of faith can there be in it? Because he feared, not to pay that which he had promised.

What if the vow were not lawful? Can faith be commended there?

Moreover he saith; He eschewed not the judgment of God, and he hoped that he would have forbidden him from killing of his daughter. He would rather that the will of God should in any wise be done, than that he would contemn it. These things were well spoken, if he had been assured of the will of God. But was not the will of God manifest? Nay rather, God had otherwise forbidden by his law. Wherefore, if it were an error, it ought not to be praised: but if the spirit moved 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 law, that a man should not kill his children. Further, why the maidens wept, he bringeth the same reason, which I alleged; namely, that both fathers should beware from binding themselves to such a vow; and also that so great an obedience of such a maid should not be forgotten. These things we have out of Augustine; by which words appeareth, that his opinion was, that this virgins was sacrificed in very deed; and not compelled by the vow of chastity to live sole. Which judgment I myself do altogether allow.

22. They which hold the contrary, have only two or three authors: but there be a multitude which hold on my side, and especially the ancient

Rabbins, which lived at that time, when the Chaldean paraphrast, and the

writing of the Talmud were set forth. For the Chaldean paraphrast affirmeth, that the maiden was slain. Josephus, Ambrose, and Augustine are of the same opinion. And the reasons which we have, are not to be contemned.

First, because there was no law in the old time, that maidens should vow chastity: nay rather, it was a curse, if a woman had died barren, and without children. Yea, and God promised unto the Hebrews; If ye observe my laws, there shall be no barren woman among you. Neither is it very likely, that holy men would by their vow hinder this promise. Again, in all the scriptures revealed by God, there remaineth not any example of such a thing. Also by this interpretation we might seem (after a sort) to confirm ecclesiastical vows, which are manifestly repugnant unto the word of God: for Paul admonished, that He which cannot abstain, should marry a wife. I speak not how Jephthah tarried not for the consent of the maiden, before he vowed: without which (as I have before said) the vow of virginity might not be ratified; I have opened my mouth (saith he) unto the Lord, and I cannot call back. Wherefore he vowed not the virginity of the maiden, seeing he asked not counsel of her.

To this also serveth the lamenting of the virgins, and therewithal the bewailing of the maiden herself: for she desired that she might, with her fellows, bewail her virginity. But if it were a vow, why should she have lamented it? We use to bewail our sins, and not our vows. But the cause that moved the Rabbins, David Kimhi, and Levi Ben-Gerson, was this: for that they will either allow or excuse the act of Jephthah. But we must not labor thereabouts; not because we are desirous to hide those things which the Fathers have done amiss; but because we see, that the things which are not well done, must not be excused. Moreover, this also doth not a little persuade me, that the Jews at this day have not this vow of virginity among

them. So as all these reasons lead me to think, that the daughter of Jephthah was sacrificed in very deed. But if it be demanded, whether he sinned or no in the doing hereof? It may be answered two manner of ways. First, in respect that he was a man, he might sin: as many other of the old Fathers fell. Secondly, it may be said, that he did this by the motion of the holy

Ghost: not as though God would have other to imitate this act; but that men might by it understand, that Christ should die for their salvation. It is free for any man to choose either of these answers: but I rather think, that he sinned. Now resteth to confute the arguments of the Rabbins.

23. In that they say the maiden was not killed by her father, but only punished with civil death: namely, that she should live apart from the fellowship of men, without a husband and children; it is not well said. For it cannot be proved by the holy scriptures, that there was any such vow in the old time. I know that there were Nazarites, which abstained from wine, and strong drink, and from all drink which would make one drunk; but they abstained not from matrimony. Samuel and Samson, being either of them a Nazarite, had wives; and Samuel had children, as the holy history declareth.

But the withdrawing from the company of men, is not altogether to be disallowed; so that there come some fruit thereby unto the church. Christ departed 40 days, and fasted; but afterward he returned to instruct the people. John Baptist severed himself, but that was for a certain time; and he baptized and preached. So, some of the Fathers went sometime apart, where they gave themselves to prayers and godly meditations; that thereby they might return the better instructed to preach. But I can in no case allow the perpetualness of solitary life: for we are not born to ourselves, but to others also.

And whereas in the old time, there were some which were Nazarites forever; that came not to pass by the institution of man, but by the commandment of God: which thing is written to have happened unto

Samson, and John Baptist. Otherwise Nazarites vowed, but only for a time: wherefore that which the Rabbins claim, is false; for there was no civil death by the law, whereby men and women were deprived of marriage, for their whole life time. David Kimhi saith, that this letter Vau, maketh sometime a proposition disjunctive. I grant that the same is found in certain places of the scripture. But it is no firm argument to say; It is found in some places, Therefore it is so in this place. But rather for the most part, Vau maketh no disjunctive proposition; but rather a copulative: and undoubtedly it is here brought in by exposition; It shall be the Lord's (saith he) After what manner? For I will offer it for a burnt offering.

24. Besides this, they reason; The maiden desired a space of time, wherein she might bewail her virginity: and she saith not, to bewail her soul or life.

This argument carrieth a show, but it hath no strength: for if death should be lamented; then undoubtedly it is much more to be lamented, when a sharp condition is joined therewith. The maiden was sure to die at some certain time: but that seemed very hard unto her, that she should die without children; so as that condition is expressed, which made the cause more miserable. He saith moreover; It is not written, that Jephthah offered her for a burnt offering: but that he only did according to his vow. I answer; that there is enough said, when it is said, that he did according to his vow. And it is often seen, that in narrations, those things that be more cruel, be not expressed. And although the words be not all one, yet is it sufficient, if they be of like weight. Levi Ben-Gerson reasoneth upon this, that is written; And she knew no man; Therefore (saith he) she lived, but married 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 bewail her? Even because she was unmarried, and coupled to no man. But Lyranus saith; The spirit of the Lord came upon Jephthah: wherefor he vowed not his daughter for a burnt offering.

This reason (as we have heard) Augustine answereth; That spirit undoubtedly was the spirit of strength, and of warlike knowledge. Neither can all, that Jephthah afterward did, be said to have come from the same spirit. Moreover (saith Lyranus) there was two months space between, wherein he asked counsel of the priests: and they gave him counsel to keep his daughter a virgin. But the ancient Jews rather affirm, that he was so stubborn, as he would not ask counsel of the priests: and for that cause he is blamed by the Chaldean paraphrast. Neither is it any new thing, that men sometimes sin, because they think that they have no need of counsel: and that doth most commonly happen unto princes. For they have a haughty mind, and lofty stomach: and therefore think that they have counsel enough.

But he is numbered among the saints. To this doth Augustine answer also, that others were in like manner numbered among the saints; the which nevertheless did sin grievously. Lastly he saith; If he had sacrificed his daughter, he should not have fulfilled, but have broken his vow. This I grant: and it is no marvel that he erred, seeing he was a man, and might fall.

And thus far of the vow of Jephthah.

Of the Rechabites.

25. Who the Rechabites were, and of what stock, linage, and kindred; it may be perceived out of the second book of the Chronicles, the second chapter: where we find, that they were Cinaei, that is, out of the posterity of Jethro, the father in law unto Moses. First, they were called Cinaei;

afterward of the famous man Rechab, they were called Rechabites. And as it is written in the 35th chapter of Jeremiah; This Jonadab instructed his children in certain excellent precepts; First, he commanded them that they should drink no wine; Secondly, that they should not till the corn fields and vineyards; Thirdly, that they should not dwell in cities, but that they should in chariots wander about the forests and pastures, and should perpetually be in chariots instead of houses. Moses entreated the Cinaei, that they would go with him, and that they would show him the way through that desert: and he promised, that he would bestow upon them of that good which the Hebrews themselves should have at their coming into the land of Canaan.

Howbeit, it appeareth hereby, that they would not make claim to any part of that inheritance; but that they wandered about, through pastures, forests, and groves: which thing the children of Israel permitted them to do, seeing they were allied unto them.

But forsomuch as Jonadab was a man both wise and godly, let us see wherefore he gave this charge to his posterity, according as we read in the 35th chapter of Jeremiah. For he commanded not these things unto them, to the intent they should be justified by them; but because they might serve them for a certain outward discipline. Of the which ordinance, although many causes might be alleged; yet will I bring only three. The first is, the opinion of the Hebrew writers, who think; that this Jonadab's mind was to provide an easy and commodious living for his posterity. Which thing

David Kimhi expoundeth on this wise; They which possess (saith he) vineyards, or fields, and have also houses planted in places certain, must of necessity enter into sundry calamities. For the yearly profits, as well of fruits, as of wine, do sometimes prosper untowardly; or else otherwhile are altogether taken away: by means whereof, husbandmen being deprived of

their hope, are afflicted with hunger, and live in sharp penury. Sometimes also the air is corrupted, or the husbandmen are ill entreated by the robberies of their neighbors. These evils may this people easily eschew, by ranging to and fro in their chariots, whither soever they will. For by this means they avoid the evils, which are imminent and follow after good things, wheresoever they be: which they cannot do that have their habitations fixed unto vineyards, sown fields, and unto houses which be certain.

And for this cause they say, that Abraham, Isaac, and Jacob embraced this kind of life. And indeed we read, that they, when they were oppressed with famine in some place; did repair unto better and more fertile places.

Sometimes they went down unto Egypt, sometime to Gerar, that they might there be fed and sustained, when the famine else-where waxed great.

Furthermore, that same trade of keeping cattle had continued among the Rechabites, even from their old ancestors. For Jethro the father-in-law of Moses, had herds and flocks of cattle; and he sent his daughters to feed them, and to keep them: wherefor they would not degenerate from their ancestors. And moreover, we are not ignorant, that they which inhabit cities, do soon become tender and effeminate: but they which live in the country, be (for the most part) strong and lusty: whereby it cometh to pass, that in the mustering of soldiers, the greatest part is appointed out of shepherds and husbandmen; but soldiers are seldom taken from among the artificers and meanest people of the city. Wherefore Jonadab's mind was, that among his posterity should be kept in sound state, the strength and courage of the body.

He in like manner forbad them to drink any wine, the superfluous use whereof doth hurt the body, and the mind many ways: and therein (as the

apostle warneth) is wantonness. Whereupon God commanded in the law, that the priests should drink no wine, at what time they should enter into the temple to do holy service. Also it was a determination among the Nazarites, that they would utterly forbear the use thereof. And in so much as all these be things external, and indifferent; it behooved the children to obey their father: which must otherwise have been, if he had commanded them anything, which had been against the word of God. For parents and princes must be obeyed; but yet, (according to the common proverb) Usque ad aras, that is, So far forth 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 only unto a commodious and easy life, (the which we have now declared out of the opinion of the Hebrews;) but also unto the divine promise, which God thought good to join unto the commandment of obedience of children unto their parents. For thus it is written; That thou mayest live long upon the earth.

26. In very deed this interpretation of the Rabbins is tolerable: but there is another much more excellent, which may easily be gathered out of the first book of Chronicles the second chapter. In that place are reckoned the men which sprang of the tribe of Judah: among whom also Hemath is recited, whom the Hebrews will have to be Othniel, a notable man in that tribe: for he not only was a godly man, but also an excellent captain in the wars, and most skillful in the law of God. Therefore, when he was abroad, and in the wars, he fought valiantly; and being at home and in peace, he gave his mind to the holy doctrine; wherein he not only did meditate himself, but he also taught the same unto others. And among others he had the Rechabites to be his disciples, who leaving their pastures of Jericho, repaired unto him to be

taught. And because he belonged unto the tribe of Judah, therefore the Rechabites are reckoned in the same: and it is said, that they honored God with hymns and praises. And for so much as they were wonderful desirous of the law of God, Jonadab minded to set them at liberty from cares and worldly pleasures; whereby they might the rather and the more conveniently settle and apply themselves unto that study.

Neither did the Rechabites delay the time to obey. Wherefore Jeremiah brought them into the house of God; surly, not into the sanctuary, nor yet into the holiest of all: but into a certain parlor or chamber of the priests. For even as it appeareth by the building of Solomon's temple, there were certain by-places without the temple, wherein were the lodgings for the priests, which executed their office according to their course. And when Jeremiah had brought them thither, he commanded that the cups and cruets full of wine should be set before them, and he invited them to drink: which they refused, affirming that it was not lawful for them; because of the ordinance which their father made. But here Jeremiah might have seemed to allure and provoke them to break the commandment of their father: which if he had done of his own 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 holy works. But what Jeremiah did, he did not of his own mind and accord; but by the commandment of God, who right well knew, that the Rechabites would not drink. So as the thing was done on this wise, because the obedience of the Rechabites might openly and by assured testimonies be approved; and that the pride of the Hebrews might be suppressed, who thought themselves alone to be godly and holy.

Furthermore, there is brought in a double comparison: for God is compared with Jonadab the Rechabite; who notwithstanding that he differ

unspeakably from him, yet were the commandments of God neglected, when as those things which Jonadab gave in charge, were very religiously observed. In like manner the Rechabites are compared with the Jews: for they in kindered were Israelites, but these were Proselytes and strangers associated; by whom nevertheless, not only the law of God was retained, but also the commandments of their father was with great reverence observed. And if we shall make a reckoning of the time, this ordinance of the Rechabites endured well near the space of 300 years: for in a manner so much space do we reckon between Jehu and Joachim the latter, or Zedekias the king of Judah, in whose times Jeremiah prophesied. But if thou shalt demand, where Jeremiah found these men; seeing they led not their life in the cities? They themselves make answer, in the chapter now alleged; that by the host of Nebuchadnezzar (which besieged the city, and destroyed all those parts with his army) they were constrained to enter into the city of Jerusalem: howbeit, they did not there either buy or build themselves a house, but they hired a lodging.

27. The last cause of these precepts may be given in manner of an allegory: as if Jonadab would admonish his issue of the principal endeavor, whereunto they should be bound, while they lived here; namely, of obtaining the heavenly habitation. Wherefore it is written in the epistle to the Hebrews, the eleventh chapter; that The fathers of the old law wandered about, as strangers, and had no country made by men: but they sought the heavenly habitation, which was made by God. And Paul said; While we live here, we are strangers from the Lord. We have here no permanent city, but we seek for one to come. These things be very good causes, why Jonadab was persuaded to command such things unto his children. God witnessed by Jeremiah, that he would forthwith punish the Hebrews for their

disobedience and contumacy: but contrariwise, he comforted the Rechabites; because their obedience pleased him; There shall evermore

(saith he) be some of their stock before me. Whereby it appeareth, that they were not all slain, or led away into captivity. There be of the interpreters, which refer that word Liphne, unto the worshipping of God, and unto the holy ministry. Howbeit this cannot be convenient for the Rechabites; because they were not of the tribe of Levi, nor yet of the family of Aaron; nay rather, they were strangers from Israel, and of the kindred of the Midianites.

But some will answer me; that, The priests and Levites, did oftentimes contract marriages with them: and therefore the children, which were begotten, and which did minister in the temple, were by the mother's side said to be Rechabites. But me thinketh that this exposition is not of necessity; because the Hebrew word is not always referred unto the holy ministry: but they also are said to stand, and be conversant before the Lord, whom he favoreth, whom he defendeth and maintaineth. This also I will not pass over, that Jerome, in his epistle to Paulinus, De institution monachi, and else-where writeth; that The Rechabites in old time were the fathers of Monks. This perhaps might be true, concerning those Monks which lived in the days of Jerome: but if this Father might peradventure come again, and see our Monks, he would pronounce them to be far unlike to those

Rechabites. For they used to drink no wine: but these Monks of ours be lusty drinkers; neither do they desire to have their wine overlayed, but they covet that which is the strongest, and most excellent. They possessed no houses: but these build and buy such houses, as may justly be compared to king's palaces. They possess excellent vineyards, and most fruitful fields: yea, and to conclude, they inhabit (I will not say over-run) cities. Therefore,

what have they as the Rechabites had? Doubtless, nothing at all. But letting these things pass, I think good to admonish the reader, that among the Greeks there is extant this title of the 70th Psalm; For the children of the Rechabites, which were the first fruits of the captivity. For this is not in the Hebrew; and from whence the Greeks derive it, I know not: yet do I think, that the Rechabites were therefore called the first fruits of the captives; because while they wandered through the plains and fields, it is likely that they were the first, which were taken, and afflicted by the host of the Chaldeans.

28. But here ariseth a great doubt, whether Jonadab did well, thus to bind his posterity to precepts, and to charge them with heavy commandments.

Certainly, wine, lands, houses, cities, and vineyards, be good things; the which God hath made for the use of man: why then would he have his posterity to abstain altogether from them; especially, seeing so great severity is sometimes repugnant unto charity? Also, there may happen a weakness of health, and such an infirmity of the body, that wine must be used; even as Paul counseled his Timothy. Hereunto I answer, that the causes (as I showed before) which led this man to institute such things, were honest: but yet this we must add, that the observance hereof was not commanded by him with such severity, that there could be no exception therein. For not only the precepts of men, but those also, which God himself hath made, must be seasoned and tempered by the law of charity, according to the rule appointed by God; I will have mercy, and not sacrifice.

Undoubtedly, he commanded sacrifices; but yet, if at any time they were a hindrance of showing mercy unto our neighbors, they were to be laid aside for a time and season. So then the precepts of Jonadab were to be understood, that they should not bind his children, if by chance any

necessity had urged: which necessity (as it is commonly said) is the mother of dispensations, or releasements.

For this cause are the Charter-house Monks to be blamed, which so strictly profess an abstinence from flesh; as if one should be at the point of death, they would not minister the same unto him. Wherefore, when any

Rechabite had need of wine, in respect of his health, he might use the same, notwithstanding the commandment of Jonadab: even as now also, because they were compelled by necessity, they went into the city of Jerusalem, and were not accused of disobedience. Yea, and God testifieth with them on this manner; Because ye have obeyed the voice of your father, and have fulfilled all things that he commanded you, &c. He saith, that they fulfilled all things, when as now nevertheless they were abiding in the city. Besides this,

Jonadab did not so command, as though he thought these things in their own nature to be unclean, the use of which he forbad unto his posterity.

This was the peevishness of the Manichees, which thought, that wine, flesh, and other like things, were unclean: as those that were created by some evil god. So did not Jonadab think, but forbad them to his posterity, for the causes now alleged. Furthermore, the Rechabites were not bound by vow to perform them; but they only abstained, because they would obey their father.

And because the commandment, whereby wine was forbidden, might seem at the first view to be somewhat strict; therefore it must be considered, that the condition of all countries and regions is not all one. For to refrain altogether from wine in this climate of ours, it would be a great discommodity 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 heat; and the waters there are very excellent, and are not unprofitable to be drunk: for

which cause, both there are and may be in that place men in great number abstaining from wine. And that thus it is, the law of God concerning the Nazarites, confirmeth it: the which law utterly forbad them the use of wine, all the time wherein they were bound by their vow. And we are not to believe, that God would deal so hardly with his Nazarites, to charge them with things intolerable. Now then, seeing the precept might be undone, upon a cause of necessity; and that it was no difficult thing to be observed in those regions: Jonadab in making of such a precept, is to be borne withal.

Whereunto may be added, that such a precept was very convenient for them: for they were wandering people, and ran about in chariots, together with their herds of cattle, using milk for their meat, and whey instead of drink. So then he commanded them nothing, but that they were accustomed unto: and yet nevertheless, in so strict a discipline, he forbad them not to marry. But contrariwise, the Monks do abundantly enjoy all pleasures, and think that they have performed all godliness, if they abstain from marriages.

29. But we ought to remember with ourselves the very good cause of peregrination of these men: for all good men travel not into strange countries for one and the self-same purpose. Many there be, which oftentimes leave their country; because they may not worship God there, after the sincere and lawful kind of worshipping: yea, they are grievously troubled, if they endeavor themselves thereunto. So Abraham was called out of his land, and from his kindred, least he should still have proceeded in contaminating himself with his forefathers in idolatry. And so was it said of Christ; that If they have persecuted us in one city, let us fly unto another.

But there be others, which although they be not hindered at home from true godliness; yet will they visit those places, wherein they think to attain more profit, and be more instructed in things divine and necessary for salvation.

For which cause Plato is commended, because he traveled to the Egyptians; and went to a part of Italy named Magna Greece: he went also into diverse nations, as though he had followed wisdom flying from him. So likewise is the Queen of Saba commended in the holy scriptures, which traveled from so far countries to hear Solomon. After this manner the Kenites in the first of Judges, followed the people of Israel: for although at home they knew and worshipped one God, whose priest also their father was; yet nevertheless they desired to be still more instructed, and more absolutely to receive the laws, the ordinances and worship of God.

They also are very much worthy of praise, that travel into strange countries, only for the intent to profit others; and to deliver them from the miseries, wherewith they be oppressed. After which sort the Poets have reported that Hercules wandered through the world, that by his force he might subdue wicked and cruel men, which miserably afflicted mankind.

Neither did the Apostles for any other purpose travel throughout the world, but to deliver men from the power of the devil; and by the preaching of the Gospel, to loose them from the chains of errors. Christ also for the selfsame cause, would travel and journey among men, that by his doctrine and death, he might deliver mankind from eternal destruction. So as the Kenites may be numbered among these, for they also joined themselves in the society of the Israelites, to help them through the desert: for they having good knowledge of those places, might be a great help unto the Jews. These counsels are plainly judged to be good and honest, for whose cause travelling's, which are willingly taken in hand, are honest and praiseworthy. There may be other causes also of traveling, which as they are not always to be accused; so are they nothing comparable to these, either in praise or in worthiness. Wherefore, let godly men, when they travel into

other countries, have regard (as much as is possible) unto these causes, which I have now mentioned. And as God disappointed not these Kenites of the fruit which they expected, but made them partakers (and that plentifully) of those good things, which he had prepared for his people: even so, seeing he is now the same God, which he was then; we must believe, that he will not suffer himself to depart from his accustomed manner, and perpetual goodness; so that we observe the just causes and reasons, that should move us so to travel abroad.

30. But in that matter we have need to be very wary and circumspect; namely, that (as Seneca in his 150th epistle to Lucillus, very well admonished) we travel from ourselves: that is, that we lay away our wicked affections, because changing of places doth little profit, if we carry about with us the same affections which we had before. Yea, and it maketh most of all to the renewing of godliness, that we should be strangers to our own selves: for what profit had come unto the Kenites, by the good laws, honest manners, and pure religion, which the Jews professed; if they would have had their own with them, and have abidden in the same, wherein they were conversant before? So then, they which do travel into other countries for study and godliness sake, ought not to determine with themselves, to behold cities, buildings, rivers, fields, vineyards, woods, plays, and manners of men: for all these things, although they somewhat delight the beholders, (as children which taking pleasure in every new and strange thing do marvel thereat) yet are they to little or small purpose at all.

The sum is, that above all other things they study only to be bettered in godliness and learning. For if they shall but smally regard this, they shall be rather justly said to wander, than to travel. Let them not therefore retain with them any longer those evils, which they avoid: yea, and above all

things let them wander far from the ignorance of God, from the unskillfulness of the holy scriptures, from corrupt affections, and from wicked and pernicious examples. This is the just cause of traveling which the Kenites, by their example do declare unto us. If the Lacedaemonians had had a regard unto this, they would not by their laws have forbidden traveling. But I persuade myself, that hereto they had respect, that they noted it to come to pass for the most part; that their countrymen by traveling abroad, learn of strangers, whom they go to see, not their virtues and wisdom, but rather their vices and errors: and afterward being infected with many evils, they return into their country, where they destroy their citizens with a certain pestilent contagion. Which certainly no man doubteth to be a great evil and discommodity to the common-weal. And yet we may not therefore conclude, that all travelling's are hurtful: for there can be found no city, no people, nor any public-wealth in the world, which hath not many things imperfect, both in their manners, and in their lands, which may be amended and corrected by the sight and knowledge of others. Lycurgus, which made that law, profited much by traveling into strange countries. Yea, and the Decemuiri of the Romans, went themselves into Greece, to the end they might know the laws of that people: by means whereof, they did marvelously provide for their own commonweal.

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