1. It is indeed deplorable that the Church, whose freedom was purchased by the inestim- able price of Christ’s blood, should have been thus oppressed by a cruel tyranny, and almost buried under a huge mass of traditions; but, at the same time, the private infatuation of each individual shows, that not without just cause has so much power been given from above to RAS…
Satan and his ministers. It was not enough to neglect the command of Christ, and bear anyburdens which false teachers might please to impose, but each individual behoved to have his own peculiar burdens, and thus sink deeper by digging his own cavern. This has been the result when men set about devising vows, by which a stronger and closer obligation might be added to common ties. Having already shown that the worship of God was vitiated by the audacity of those who, under the name of pastors, domineered in the Church, when they ensnared miserable souls by their iniquitous laws, it will not be out of place here to advert to a kindred evil, to make it appear that the world, in accordance with its depraved disposition, has always thrown every possible obstacle in the way of the helps by which it ought to have been brought to God. Moreover, that the very grievous mischief introduced by such vows may be more apparent, let the reader attend to the principles formerly laid down. First, we showed (Book 2 chap. 8 sec. 5) that everything requisite for the ordering of a pious and holy life is comprehended in the law. Secondly, we showed that the Lord, the better to dissuade us from devising new works, included the whole of righteousness in simple obedience to his will. If these positions are true, it is easy to see that all fictitious worship, which we ourselves devise for the purpose of serving God, is not in the least degree acceptable to him, how pleasing soever it may be to us. And, unquestionably, in many passages the Lord not only openly rejects, but grievously abhors such worship. Hence arises a doubt with regard to vows which are made without any express authority from the word of God; in what light are they to be viewed? can they be duly made by Christian men, and to what extent are they binding? What is called a promise among men is a vow when made to God. Now, we promise to men either things which we think will be acceptable to them, or things which we in duty owe them. Much more careful, therefore, ought we to be in vows which are dir- ected to God, with whom we ought to act with the greatest seriousness. Here superstition has in all ages strangely prevailed; men at once, without judgment and without choice, vowing to God whatever came into their minds, or even rose to their lips. Hence the foolish vows, nay, monstrous absurdities, by which the heathen insolently sported with their gods. Would that Christians had not imitated them in this their audacity! Nothing, indeed, could be less becoming; but it is obvious that for some ages nothing has been more usual than this misconduct—the whole body of the people everywhere despising the Law of God,88 and burning with an insane zeal of vowing according to any dreaming notion which they had formed. I have no wish to exaggerate invidiously, or particularise the many grievous sins which have here been committed; but it seemed right to advert to it in passing, that it may 88 See Ps. 119:106. “I have sworn, and I will perform it, that I will keep thy righteous judgments.” Calvin observes on these words, that the vow and oath to keep the law cannot be charged with rashness, because it trusted to the promises of God concerning the forgiveness of sins, and to the spirit of regeneration. RAS…
the better appear, that when we treat of vows we are not by any means discussing a super- fluous question. 2. If we would avoid error in deciding what vows are legitimate, and what preposterous, three things must be attended to—viz. who he is to whom the vow is made; who we are that make it; and, lastly, with what intention we make it. In regard in the first, we should consider that we have to do with God, whom our obedience so delights, that he abominates all will- worship, how specious and splendid soever it be in the eyes of men (Col. 2:23). If all will- worship, which we devise without authority, is abomination to God, it follows that no worship can be acceptable to him save that which is approved by his word. Therefore, we must not arrogate such licence to ourselves as to presume to vow anything to God without evidence of the estimation in which he holds it. For the doctrine of Paul, that whatsoever is not of faith is sin (Rom. 14:23), while it extends to all actions of every kind, certainly applies with peculiar force in the case where the thought is immediately turned towards God. Nay, if in the minutest matters (Paul was then speaking of the distinction of meats) we err or fall, where the sure light of faith shines not before us, how much more modesty ought we to use when we attempt a matter of the greatest weight? For in nothing ought we to be more serious than in the duties of religion. In vows, then, our first precaution must be, never to proceed to make any vow without having previously determined in our conscience to attempt nothing rashly. And we shall be safe from the danger of rashness when we have God going before, and, as it were, dictating from his word what is good, and what is useless. 3. In the second point which we have mentioned as requiring consideration is implied, that we measure our strength, that we attend to our vocation so as not to neglect the blessing of liberty which God has conferred upon us. For he who vows what is not within his means, or is at variance with his calling, is rash, while he who contemns the beneficence of God in making him lord of’ all things, is ungrateful. When I speak thus, I mean not that anything is so placed in our hand, that, leaning on our own strength, we may promise it to God. For in the Council of Arausica (cap. 11) it was most truly decreed, that nothing is duly vowed to God save what we have received from his hand, since all things which are offered to him are merely his gifts. But seeing that some things are given to us by the goodness of God, and others withheld by his justice, every man should have respect to the measure of grace be- stowed on him, as Paul enjoins (Rom. 12:3; 1 Cor. 12:11). All then I mean here is, that your vows should be adapted to the measure which God by his gifts prescribes to you, lest by at- tempting more than he permits, you arrogate too much to yourself, and fall headlong. For example, when the assassins, of whom mention is made in the Acts, vowed “that they would neither eat nor drink till they had killed Paul” (Acts 23:12), though it had not been an impious conspiracy, it would still have been intolerably presumptuous, as subjecting the life and death of a man to their own power. Thus Jephthah suffered for his folly, when with precip- RAS…
itate fervour he made a rash vow (Judges 11:30). Of this class, the first place of insane audacity belongs to celibacy. Priests, monks, and nuns, forgetful of their infirmity, are confident of their fitness for celibacy.89 But by what oracle have they been instructed, that the chastity which they vow to the end of life, they will be able through life to maintain? They hear the voice of God concerning the universal condition of mankind, “It is not good that the man should be alone” (Gen. 2:18). They understand, and I wish they did not feel that the sin re- maining in us is armed with the sharpest stings. How can they presume to shake off the common feelings of their nature for a whole lifetime, seeing the gift of continence is often granted for a certain time as occasion requires? In such perverse conduct they must not expect God to be their helper; let them rather remember the words, “Ye shall not tempt the Lord your God” (Deut. 6:16). But it is to tempt the Lord to strive against the nature implanted by him, and to spurn his present gifts as if they did not appertain to us. This they not only do, but marriage, which God did not think it unbecoming his majesty to institute, which he pronounced honourable in all, which Christ our Lord sanctified by his presence, and which he deigned to honour with his first miracle, they presume to stigmatise as pollution, so extravagant are the terms in which they eulogise every kind of celibacy; as if in their own life they did not furnish a clear proof that celibacy is one thing and chastity another. This life, however, they most impudently style angelical, thereby offering no slight insult to the angels of God, to whom they compare whoremongers and adulterers, and something much worse and fouler still.90 And, indeed, there is here very little occasion for argument, since they are abundantly refuted by fact. For we plainly see the fearful punishments with which the Lord avenges this arrogance and contempt of his gifts from overweening confidence. More hidden crimes I spare through shame; what is known of them is too much. Beyond all controversy, we ought not to vow anything which will hinder us in fulfilling our vocation; as if the father of a family were to vow to leave his wife and children, and undertake other burdens; or one who is fit for a public office should, when elected to it, vow to live private. But the meaning of what we have said as to not despising our liberty may occasion some difficulty if not explained. Wherefore, understand it briefly thus: Since God has given us dominion over all things, and so subjected them to us that we may use them for our conveni- ence, we cannot hope that our service will be acceptable to God if we bring ourselves into 89 On the vow of celibacy. see Calv. de Fugiend. Micit. sacris, Adv. Theolog. Paris. De Necessit. Reform. Eccl.; Præfat. Antidoti ad Concil. Trident.; Vera Eccles. Reform. Ratio; De Scandalis. 90 Bernard, de Convers. ad Clericos, cap. 29, inveighing against the crimes of the clergy, says, “Would that those who cannot contain would fear to take the vow of celibacy! For it is a weighty saying, that all cannot receive it. Many are either unable to conceal from the multitude, or seek not to do it. They abstain from the remedy of marriage, and thereafter give themselves up to all wickedness.” RAS…
bondage to external things, which ought to be subservient to us. I say this, because some aspire to the praise of humility, for entangling themselves in a variety of observances from which God for good reason wished us to be entirely free. Hence, if we would escape this danger, let us always remember that we are by no means to withdraw from the economy which God has appointed in the Christian Church. 4. I come now to my third position—viz that if you would approve your vow to God, the mind in which you undertake it is of great moment. For seeing that God looks not to the outward appearance but to the heart, the consequence is, that according to the purpose which the mind has in view, the same thing may at one time please and be acceptable to him, and at another be most displeasing. If you vow abstinence from wine, as if there were any holiness in so doing, you are superstitious; but if you have some end in view which is not perverse, no one can disapprove. Now, as far as I can see, there are four ends to which our vows may be properly directed; two of these, for the sake of order, I refer to the past, and two to the future. To the past belong vows by which we either testify our gratitude toward God for favours received, or in order to deprecate his wrath, inflict punishment on ourselves for faults committed. The former, let us if you please call acts of thanksgiving; the latter, acts of repentance. Of the former class, we have an example in the tithes which Jacob vowed (Gen. 28:20), if the Lord would conduct him safely home from exile; and also in the ancient peace-offerings which pious kings and commanders, when about to engage in a just war, vowed that they would give if they were victorious, or, at least, if the Lord would deliver them when pressed by some greater difficulty. Thus are to be understood all the passages in the Psalms which speak of vows (Ps. 22:26; 56:13; 116:14, 18). Similar vows may also be used by us in the present day, whenever the Lord has rescued us from some disaster or dangerous disease, or other peril. For it is not abhorrent from the office of a pious man thus to consecrate a votive offering to God as a formal symbol of acknowledgment that he may not seem ungrateful for his kindness. The nature of the second class it will be sufficient to illustrate merely by one familiar example. Should any one, from gluttonous indulgence, have fallen into some iniquity, there is nothing to prevent him, with the view of chastising his intemperance, from renouncing all luxuries for a certain time, and in doing so, from employing a vow for the purpose of binding himself more firmly. And yet I do not lay down this as an invariable law to all who have similarly offended; I merely show what may be lawfully done by those who think that such a vow will be useful to them. Thus while I hold it lawful so to vow, I at the same time leave it free. 5. The vows which have reference to the future tend partly, as we have said, to render us more cautious, and partly to act as a kind of stimulus to the discharge of duty. A man sees that he is so prone to a certain vice, that in a thing which is otherwise not bad he cannot RAS…
restrain himself from forthwith falling into evil: he will not act absurdly in cutting off the use of that thing for some time by a vow. If, for instance, one should perceive that this or that bodily ornament brings him into peril, and yet allured by cupidity he eagerly longs for it, what can he do better than by throwing a curb upon himself, that is, imposing the necessity of abstinence, free himself from all doubt? In like manner, should one be oblivious or sluggish in the necessary duties of piety, why should he not, by forming a vow, both awaken his memory and shake off his sloth? In both, I confess, there is a kind of tutelage, but inasmuch as they are helps to infirmity, they are used not without advantage by the ignorant and im- perfect. Hence we hold that vows which have respect to one of these ends, especially in ex- ternal things, are lawful, provided they are supported by the approbation of God, are suitable to our calling, and are limited to the measure of grace bestowed upon us. 6. It is not now difficult to infer what view on the whole ought to be taken of vows. There is one vow common to all believers, which taken in baptism we confirm, and as it were sanction, by our Catechism,91 and partaking of the Lord’s Supper. For the sacraments are a kind of mutual contracts by which the Lord conveys his mercy to us, and by it eternal life, while we in our turn promise him obedience. The formula, or at least substance, of the vow is, That renouncing Satan we bind ourselves to the service of God, to obey his holy commands, and no longer follow the depraved desires of our flesh. It cannot be doubted that this vow, which is sanctioned by Scripture, nay, is exacted from all the children of God, is holy and salutary. There is nothing against this in the fact, that no man in this life yields that perfect obedience to the law which God requires of us. This stipulation being included in the covenant of grace, comprehending forgiveness of sins and the spirit of holiness, the promise which we there make is combined both with entreaty for pardon and petition for assistance. It is necessary, in judging of particular vows, to keep the three former rules in remembrance: from them any one will easily estimate the character of each single vow. Do not suppose, however, that I so commend the vows which I maintain to be holy that I would have them made every day. For though I dare not give any precept as to time or number, yet if any one will take my advice, he will not undertake any but what are sober and tempor- ary. If you are ever and anon launching out into numerous vows, the whole solemnity will be lost by the frequency, and you will readily fall into superstition. If you bind yourself by a perpetual vow, you will have great trouble and annoyance in getting free, or, worn out by length of time, you will at length make bold to break it. 7. It is now easy to see under how much superstition the world has laboured in this re- spect for several ages. One vowed that he would be abstemious, as if abstinence from wine 91 Latin, “Catechism.”—French, “En faisant protestation de notre foy;”—in making profession of our faith. RAS…
were in itself an acceptable service to God. Another bound himself to fast, another to abstain from flesh on certain days, which he had vainly imagined to be more holy than other days. Things much more boyish were vowed though not by boys. For it was accounted great wisdom to undertake votive pilgrimages to holy places, and sometimes to perform the journey on foot, or with the body half naked, that the greater merit might be acquired by the greater fatigue. These and similar things, for which the world has long bustled with in- credible zeal, if tried by the rules which we formerly laid down, will be discovered to be not only empty and nugatory, but full of manifest impiety. Be the judgment of the flesh what it may, there is nothing which God more abhors than fictitious worship. To these are added pernicious and damnable notions, hypocrites, after performing such frivolities, thinking that they have acquired no ordinary righteousness, placing the substance of piety in external observances, and despising all others who appear less careful in regard to them.