An answer, to a little book call'd Protestancy to be embrac'd or, A new and infallible method to reduce Romanists from popery to Protestancy

CHAP. VIII. Of Vows.

SECT. I. Religious Vows are allow∣able.

OUr Adversary saies, that the Gift of Con∣tinency is presupposed afore one make the Vow, so that if one find by Experience, that he has it not, he is obliged not to Vow; or if he has Vowed rashly, flattering himself he had this Gift, he is no more engaged by his former Vow, but may in this case, nay perhaps is oblig∣ed to secure himself from Sin by a Lawful Marri∣age, it being better in this conjuncture to Marry then Burne.

Answer. First, I retort the Argument thus. The Gift of conjugal Continency is equally presup∣posed to the promise made in Marriage. May then a Man or Woman who find's by Experience in a short absence, or Sickness of the other party, that they have not that Gift, think themselves free from their promise, and take another Wife or Hus∣band?

Secondly, I Answer that those Gifts are neither presupposed to the one, nor to the other, but it is presupposed that God will give those Gifts to those who ask them, or Grace to resist Temptations as

often as they humbly demand it, after they have prudently engaged themselves in either of those States of Life. God gives indeed but to whom he pleases, but we know from his Word that he re∣fuses to none who ask it as they should do, ask and it shall be given you, Matth. 7.7. God is Faith∣ful saies St. Paul, 1 Cor. 10. v. 13. he will not suf∣fer you to be tempted above that you are able.

'Tis observable saies our Adversary, that the most part that enter Religious Orders, make their Vows so young that they hardly reflect on what they are doing, many are forced by their Parents, or enter upon the account of Humane respect or interest, Iesuits renew their Vows twice a Year, but 'tis on∣ly with their Lips, not from their Heart.

Answer. First, I retort the Argument thus. Many Marry so Young (nay far Younger than 'tis allow'd to make Religious Vows) that they scarce know what they are doing; many are forc'd by their Parents, or induc'd by the condition of their Affairs. May all those at the first occasion re∣nounce their Marriages and make others?

Secondly, I Answer, that none can make the Vows of Religion afore they be full fixteen Years of Age; a Woman may Marry at thirteen, they have a Year of Ptobation or Tryal (the Iesuits have two,) in this they are questioned in private whe∣ther or not they were forc'd, which, if found, they are free to return to their former Condition. also after they have made their Vows, they have a determinated time allowed to them by the Church, in which they may reclaim, and return to their freedom: But if there be some found, who dis∣semble their Compulsion all the time of their Tryal, and neither vent it afore or after their solemn Vows in the time prescribed them by the Church; they

are to be condemned, not the Nature of Vows; or Church, who behaves Her self so Warily, Pru∣dently; and Sweetly with Her Children.

As to that he saies, the most of Religious are so forc'd, I am confident I can deny it with more ground than he asserts it. And if he knew one, who among the Iesuits renewed his Vows onely with his Lips, and not with his Hart, let him con∣tent himself with that certain knowledge, and not judge rashly that all the rest do the same.

SECT. II. The three Religious Vows of Pover∣ty, Chastity, and Obedience, are Evangelical Coun∣sels.

OUr Adversary admires why these three Re∣ligious Vows are called Evangelical Coun∣sels, because, he saies, he never read in the Evangils, that CHRIST perswaded Men to make those Vows, he confesses CHRIST Coun∣selled a Young Nan to Sell all be had, and give it to the Poor, but not to make a Vow to do so.

Answer. That he may then understand the na∣ture of these Evangelical Counsels, he must distin∣guish three things. The use of a thing; the Do∣minion of a thing, or Mastership of it; and the Capacity of Dominion, or of being Master of it. For there are some, who altho' they be Masters of

a thing, they have not the use of it. There are others who altho' they neither have the use of a thing nor are Masters of it, yet they may become Ma∣sters of it, to wit, if the said thing be given them, or Sold to them.

This being supposed, I prove that the three Vows we speak of are Evangelical Counsels, or conditi∣ons of Life wished to some Men in the Gospel, and not Commanded. The Gospel wishes to some Men what is more perfect in a Christian Life, ra∣ther then what is less perfect. This proposition stands alone, I need not prove it: But 'tis more perfect to make those three Vows, than not to make them: Then the Gospel wishes that some Men make them. This inclination in CHRIST, that at least some of his followers embrace a per∣fect Life, is to inlightned Sou••s and generous Heart∣ed Men and Women a ••owerful perswasion, and found in the Gospel; then 'tis a Gospel Perswasion or an Evangelical Counsel.

Now that it is more perfect to make those three Vows, than not to make any Vow. I prove first from God's approbation of Vows made by the Na∣zarites, Num. 6. v. 1. Deut. 23. v. 21.

Secondly, From the common apprehension of Men, sinding themselves in an extream great dan∣ger of Death, as in an extraordinary Storm at Sea, who are wont to implore the Divine assistance, by making a Vow to do something more than ordi∣nary to Honour him. This nature suggests to them as a thing most grateful to God, and consequent∣ly they Judge it more perfect, then not to make it. Did not Hannah think she did a thing more pleasing to God to Vow, then not to Vow? 1 Sam. v. 11.

A second Proof. 'Tis more perfect to deprive

one self for the Love of God of many things, then only of few: But who makes these Vows, de∣prives. himself of the Use, Dominion, and Capa∣city of being Master of Riches, otherwise Lawful Pleasures, and ones one Will. Then he deprives himself for the Love of God by those Vows of more things, then if he did not make them. Besides, 'tis a greater Gift to give the Tree with the Fruit, which the Religious Man does, then the Fruit on∣ly.

A third Proof. A thing shown and praised in the Gospel, and not Commanded, is an Evangelical Counsel: But Poverty, Chastity, and Obedience, are shown to us in the Gospel, praised, and not Commanded: Then they are Evangelical Coun∣sels.

You'l say, I avow, that these three things are praised in the Gospel and not Commanded, and that CHRIST practised them, but where find you that Christ made a Vow himself, or moved any other to Vow them? Especially, since the Vow broken, charges the Breaker with a double guilt.

Answer. When Christ perswaded Poverty, Math. 19. in these Words, If thou wilt be perfect, Sell all thou hast, and give it to the Poor. He perswad∣ed that relinguishment of Goods which should make a Man perfect: But that exterior abdicatition or leaving of Earthly Goods with a Will to repossess them again, does not make a Man perfect: But he ought to have an interior renouncing, or a Will not to acquire others in their place.

Neither had this Will compleated him in a per∣fect Man, if this Will had been at his pleasure and freedom freely revocable. Because in that case this Young-Man of which the Gospel speaks, had not been fixed in the Service of God, yet with-draw∣able

by an Affection to, or care of these Tempo∣ral Goods.

Christ then when he perswaded that renouncing of Temporal Goods, which makes a Man perfect in the Service of God, he perswaded a Vow of Po∣verty. If you say Christ embrac'd this Poverty in a most perfect manner without a Vow, and there∣fore a Vow is not necessary for that end.

I Answer. In Christ 'tis True, 'twas not ne∣cessary, because he was determined to it, by the Beatifick Vision, and had a Will that was not change∣able; but a pure Man having a changeable Will, so that sometimes, what he Wills to day he Wills not to morrow, he has need of a Vow to tye him to that which he now efficaciously Wills for the greater Glory of God.

The Vow of Obedience is Counselled in the same Chapter and Verse, in these Words, Follow me. Where Christ advises to a following which makes a Man perfect, but that is not the general way of following him, which all Christians commonly take by an Observation only of the Commandements of God; which make in some sense a perfect Man, but not in that sublime and high perfection of which our Saviour speaks here, when he sayes, if thou wilt be perfect. &c. then its a particular following. And whether then did Christ go? If to follow him be so high a perfection. To, and through all the Commands of his Father renouncing his own Will, Luke 22. v. 42. made Obedient to Death, nay the Death of the Cross.

To follow Christ then, is to despoil ones self of one's own Will, to be perfectly Subject and Obe∣dient to another, for the Love of God. As Christ out of Love to his Father, was perfectly Subject and Obedient to him. That then which Christ per∣swaded,

by saying, follow me, was a renouncing for the Love of God, self Will, a Subjection of it to that of another, and a perfect Obedience to Death.

The Vow of Chastity is seen perswaded in these words, there are Eunuchs who have gelded them∣selves for the Kingdom of Heaven Math. 19. (see what God promises to such Spiritual Eunuchs Isa 56. v. 4. and 5. ever unto them will I give in my House, &c. a name better then of Sons and Daughters, for according to the common Opinion of Divines, they are to be understood of a Vow of Chastity, and with great Reason, for since gelding takes away, both Act••, and Power to Act, the moral gelding must needs be by a Vow of Chastity; all other will, which is not equivalent to a Vow (as it was in Christ) leaves a Power to Act.

I•• you say, Christ did not perswade that sort of gelding, but onely made it known. I Answer, his adding who can take, let him take, was tho' not a Precept, yet an Exhortation to it. More∣over, since all the Gospel, as to the part of it which regards manners, is a perpetual Instruction and Exhortation, this part runs in the general in∣tention of Christ, and follows the nature of the whole. We discover by Christ's Words his incli∣nations, and his Inclinations are strong perswasi∣ons to those who are of the noble temper of well disposed Souls.

A Subsect. Vows put not a Man in a worse condition more then the Law of God.

OUr Adversary cryes down Vows, as making Man in a worse condition than afore, for if a Man break his Vow of Chastity, for example, he commits a double Sin, whereas with∣out it he had committed only a single one.

Answer. First, is a Man after Marriage in a worse condition then afore? yet the Sin of the Flesh in him is double.

Answer. Secondly did God put Man in a worse condition by giving him the Law, then that in which he was afore he gave it him? Yet St. Paul, Rom. 7. v. 7. did not know that Concupiscence was a Sin without the Law, and so had not Sinned, committing it afore he knew the Law, and had Sin∣ned if had committed it after.

Answer. Thirdly, who Sins against Chastity, having made a Vow of Chastity, is in a worse con∣dition, then he who commits the same not being under Vow, I grant, but the Vow does not make him Sin no more then the Law of God makes a Man Sin: Contrarywayes, it forbids him to Sin, with-draws him, and frights him from Sin more then the Law of God alone: So its by accident, that 'tis an occasion of Sin; of it self ••ts a strong help to abstain from Sin, in as much as it repre∣sents

a far greater malice in that Sin, to which it is annexed, and a more formidable punishment to be expected.

Thus you see a Man is more removed from Sin and the occasion of Sin with it, then without it. Our perverse Nature of striving against what is Commanded us militates equally against the Com∣mand of God, as against a Vow, but is more for∣cibly resisted by the Command of God, when this is backed by a Vow.

SECT. III. What is the Fruit of these Vows well observed?

ANswer. A sweetness of Spirit which often overflows the very senses, and is read in the Faces of perfectly Religious Persons; a centuple of what they have for God renounced in this Life, and a true fore-taste of the Life Eter∣nal; or in St. Paul's Words, a Peace passing above our senses, Phil. 4.7.

Hieronimus Platus, saies our Adversary is as whim∣sical in his notions of this imaginary happiness, as Plato was in his abstract Idea's here he runs out at random as a Clock dismounted that stricks twenty for one, and tells you he can prove to perswasion, that their is no way of serving God more dangerous than in a Religious Order, and why? By reason of a Yoak they take upon themselves of keeping a num∣ber of petty Rules, which, altho' we do not hold

to be observed under pain of Sin, yet we teach none of them can scarce ever be transgressed with∣out Sin, either ratione scandali or ratione contemptus; by reason of the Scandal or Contempt of Authority. And what is more strange, that we say, non pro∣gredi is regredi not to go forward is to go back.

Then he concluds with an applause to his per∣swasive premisses, as he Imagins, thus, in what fears, if we have a timorous Conscience, Troubles, Tor∣moiles and Vexation of Spirit do we live?

He amplifies his conclusion by what he has heard some Religions say: that their burden was not like that of Christ Sweet and Light, but Bitter and most Heavy.

Hence, he further infers, that those Vows are snares to entrap Souls, by which the Devil catches some who would not admit an open suggestion to Sin, by giving scope to follow their own Incli∣nations to make Vows, which being above their frailty, weary to swim alwise against Water at last they yield to the Stream, and go down-wards, which was the Devils design.

Answer. What does Hicr. Platus for the most part in that Treaty of the Good of a Religious Life exhort unto but what the ancient Philosophers Cicero, Seneca, Epictetus, &c. discovered by the Light of Nature, to wit, that the happiness of Man here upon Earth was to live a Life removed from Ambiti∣on, Covetousness of Riches, and other Cares, which might with-draw his Spirit from pleasing the immor∣tal Gods (as the Heathens spoke) acquiring Vertues and overcoming Passions; by which study his mind might be raised above all that is feared or loved in Human things, and so dispose himself by a dissipation of Clouds that rise from Human Affections, to a

clear Contemplation of the most perfect being which is intelligible or knowable, I mean God in which Aristotle tho' not a Christian, places the Felicity of Man.

Answer. Secondly, If Hier. Platus promised a singular Contentment to those who leave for God's sake all the goods which flatter the Hearts of worldly Men; did not our Saviour promise as much afore him, when he said, Luke 18. v. 29. Amen, I say unto you there is no Man that hath left House, or Parents, or Brethren, or Wife, or Children, for the Kingdom of God, (how do you understand that?) and shall not receive much more in this time, and in the World to come Life everlasting. I lived with a Religious Man, who said upon this Discourse, he saw the Truth of the first part clearly, he only expected the second.

Let my Adversary give me leave to tell him from St. Paul, animalis homo non percipit ea quae sunt Spiritus Dei, 1 Cor. 2.14. a sensual Man is not sen∣sible of the things of God, nor understands the ways of his Spirit, they are a folly to him: Those things which are great helps to advance in Spirit, seem to him impediments of Perfection.

Christ calling those who were under Burden, Math. 11. v. 29. and promising to ease them, bids them take moreover his Yoke on them, and tells them that by that means they shall find ease. This seems a Paradox, an odd thing to a sensual Man, who looses the Yoke from the Neck of his Oxen when he has mind to ease them.

Little knows he for want of Experience, that this more particular Yoke of Christ, I mean his E∣vangelical Counsels put in practise, are to a good Religious Man, what the Wings are to an Eagle, they weigh indeed something, but are so far from

weighing him down, that they help him to raise himself in the Air, and reach his Prey, which he could not do without them.

If the diminishing of Laws and Commands, for which our Adversary is so great a Stickler, makes the way smoother and straighter to Spiritual Per∣fection; then the Law of Nature was the most advancing Law to Perfection of the three, and car∣ried it far afore the written Law, and that of Grace. But who will say this? And consequently that from whence it follows?

A Subsect. Answers the rest of this matter of Vows.

I Avow, that the Yoke of a Religious Man con∣sidered in it self; is greater then that of a Lay-Person; but if you consider it joyned to the singular helps he has from God to carry it, 'tis far easier; crucem vident, saies St. Bernard, the People of the World see our Crosses, they know we Fast, we rise in the Night to Pray, and take other Mor∣tifications, unctionem non vident, they don't see, saies he, our Unction of the Holy Ghost, the vic∣torious pleasure of Grace, which upholds us, and makes us carry chearfully our Crosses, viam man∣datorum tuorum cucurri cum dilatasti cor meum, I did not only go, but run, saies the Royal Prophet, through the Wayes of thy Commands when thou didst enlarge my Heart, to wit, with thy Grace, Psal. 118. v. 32.

Religious Orders have many Rules I grant, but they are all reduc'd to three Heads, the keeping of Poverty, Chastity, and Obedience. As the gene∣ral Laws of Kings and Countries are subdivided in a number of particular Observations. Neither is it true that a Rule cannot be scarce broken without Scandal or Contempt of Authority. For when the Bell in a Religious Community Rings a quar∣ter of an hour afore Dinner, to make the Examen of Conscience, a Religious Man reflects that he has a Letter of Importance, that must be sent to the Post at their rising from Table, he Writes his Let∣ter in the time of the Examen, thinking it pleases God he do so; the Rule is brok without Scandal, Contempt, or Sin, in that case: This and such like, we call defects not culpable, or breaches of the Rule without Guilt.

When we say, non progredi, is regredi, not to go forward, is to go back, we don't mean as our Adversary mistakes, that he who keeps the Com∣mandements of God and his Church onely, goes backward, no, we think he goes forward, for the new observance of every Command, is a new step to Perfection, but that as a Boat can't stand or flote upon a Currant, but must either bear up a∣gainst Tyde, or must be carryed down with the Stream; so we must never stop in the way of Per∣fection, saying with that Foolish Man, Luke 12. v. 19. my S••ul rest, for we have a Provision for many Years, thinking we have enough, but still make forward for more. Be perfect, as your Heavenly Father is perfect, sayes our Saviour, Matth. 5. v. 48. Not that we may hope to arrive to his Per∣fection, but that we may never rest in the way of Perfection, but alwise strive to draw nearer and nearer to him.

Our Adversary needs not ask in what pain and trouble Religious, who are of a timerous Con∣science, live under the burden of some Rules, be∣cause they believe that with the Grace of God they can keep them all, and feel so much ease in keep∣ing them, that many undertake far more than the Rule prescribes. Facile equitat quem Gratia Dei portat, he Rides at ease who is carried by the Grace of God, saies the following of CHRIST. But he should ask in what pain Protestants are, who think the least Deviation from the Law by an idle word is a grievous Sin, and worthy Hell Fire; and who believe, that with all the Grace of CHRIST they cannot keep themselves from making Damnable breaches of the Law of God. In what pain and anxiety of mind ought they to live?

Those, who told our Adversary that their Yoke was bitter, had not merited by their negligence to feel that inward Unction of which St. Bernard speaks nor tasted of that Water of which our Saviour to the Samaritan Woman, but living in Religion, and breathing still after the World, as some wick∣ed Israelites not tasting with the Good, the sweet∣ness of the Manna, Hungred after the Flesh-Pots of Aegypt. So suffering within themselves a perpetual Combat between Nature and Grace, the one draw∣ing to God, and the other to the World; no won∣der their Burden was not like that of CHRIST, Sweet and Light, but heavy and unpleasant by their own Fault.

If the Devel thought to insnare Men by giving way to their inclination of making Vows, he may now leave of (as being deceived) by a sad experi∣ence to himself seeing thousands by the daily obser∣vation of their Vow, gain signal Victories over him; especially, if he be more gal'd by the eminent

Sanctity and Elevation of one far inferiour in nature to him, than pleased in the fall of many, who despoiled of Grace are not considerable in respect of him. But deceiv'd, he is not in giving way to the Ministers common Exhortations to the People to keep the Commandement of God, by a practical horror of Sin, and embracing of Vertue. For when on one side, the Minister threatens them with a heavy Judgement, if they don't live a good Life, and on the other, tells them 'tis impossible to live so and walk in the Commandements of God; is not this to distract a Man, or cast him loose, and after he was wearied himself, striving against the Tyde of his corrupted Nature, make him yield to the Stream of Sin, impossible to bear up against it, and so go down-wards? Which was in our Adversaries own Words the Enemies sole aim and main design.

Roman Catholicks have a more rational and wor∣thy thought of the goodness of God. Who Wills the end, sais the maxime in moral philosophy, affords means to attain it; God Wills we keep his Com∣mands, will he not afford us Grace with which we may, and without which we cannot keep them? If Men who are wicked give good things to their Children, will he refuse the good Spirit to those who ask it of him, Luke. 11. v. 13. will he leave Men without Grace, who have left all for the pure love of him? No, Roman Catholicks find the Truth of St. Paul's saying, God is Faithful and will not suffer us to be Tempted beyond our force, 1 Cor. 10. but will make us find advantage in the Temptation. and that they can do all in him who comforts them, ad Philip. 4. no, there is no Sin or Temptation that Grace can not overcome, nor Grace necessary for our Salvation which Prayer can not obtain, and a

Gift of this in some measure is given to all.

Men need not fear to undertake prudently to do for God, he will still out do them. By the same proportion that they go out of themselves, for his sake, he comes upon 'em by his Grace, filling their understanding with surprising Lights, and their Wills with Flaming Affections, so that seing him now in a fairer day, and burning with more Affec∣tion towards him, they covet to do still more and more for the love of him, far from thinking it hard to keep their Vows, by which it has been favourably given to them, to tye themselves more straitly to him. But you who are so secure in your wide way of living, and make it your study to diminish the Gospel Obligations, be pleased to re∣member that Christ said Math. 7. v. 14. the way that leads to life is narrow and they are but few who find it.