A Golden Chain

I. The Church of Rome teacheth that in the new Testament we are as much bound to make vows, as was the Church of the Jews, and that even in external exercises. We say no: considering the ceremonial law is now abolished: and we have only two ceremonies by commandment to be observed, Baptism, and the Supper of the Lord. Again we are not so much bound to make or keep vows as the Jews were; because they had a commandment so to do, and we have none at all. But they allege to the contrary the Prophet Isaiah, chap. 19.20. who speaking of the time of the Gospel, saith, The Egyptians shall know the Lord, and shall vow unto him and keep it. I answer two ways: first, that the Prophet in this place expresseth and signifieth the spiritual worship of the new Testament by ceremonial worship then used: as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites. Secondly, we grant, the Church of the new Testament makes vows unto God, but they are of moral and evangelical duties; which must not be left undone: and if vowing will indeed further them, it is not to be neglected. And therefore so oft as we come to the Lords Table, we in heart renew the vow and promise of obedience. And though vows be made of things and actions indifferent, yet are they not any parts of Gods worship, which is the point to be proved. Again they allege, Psal. 75.11. Vow unto God and perform it. And they say that this commandment binds all men. Answ. That commandment first binds the Jews to the making of ceremonial vows. Again David here speaks of the vowing of praise and thanksgiving unto God: and so he expounds himself, Psal. 56. 12. My vows are upon me, I will offer praises unto God: and this vow indeed concerneth all men, because it respects a moral duty, which is to set forth the praise of God. II. Point of difference. They also hold, that vows made even of things not commanded, as meats, drinks, attire, &c. are parts of Gods worship, yea that they tend to a state of perfection, in that the keeping of them brings man to an higher estate then the keeping of the law can do. We flatly say, no: holding that lawful vows be certain ^astays and props of Gods worship, and not the worship it self. For Paul saith plainly, 1. Tim. 4.8.

I. The Church of Rome teacheth that in the new Testament we are as much bound to make vowes, as was the Church of the Iewes, and that euen in externall exercises. We say no: considering the ceremoniall law is now abolished: and we haue onely two ceremonies by commaundement to be obserued, Baptisme, and the Supper of the Lord. Againe we are not so much bound to make or keepe vowes as the Iewes were; because they had a commandement so to doe, and we haue none at all. But they alleadge to the contrarie the Prophet Esai, chap. 19.20. who speaking of the time of the Gospel, saith, The Egyptians shall know the Lord, and shall vowe vnto him and keepe it. I answer two waies: first, that the Prophet in this place expresseth and signifieth the spirituall worshippe of the new Testament by ceremoniall worshippe then vsed: as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites. Secondly, we grant, the Church of the new Testament makes vowes vnto God, but they are of morall and euangelicall duties; which must not be left vndone: and if vowing will indeede further them, it is not to be neglected. And therefore so oft as we come to the Lords Table, we in heart renew the vowe and promise of obedience. And though vowes be made of things and actions indifferent, yet are they not any parts of Gods worship, which is the point to be prooued. Againe they alleadge, Psal. 75.11. Vowe vnto God and performe it. And they say that this commaundement bindes all men. Answ. That commaundement first bindes the Iewes to the making of ceremoniall vowes. Againe Dauid here speakes of the vowing of praise and thanksgiuing vnto God: and so he expoundes himselfe,