Common Places, Part 3 · Chapter 7
The ſeuenth Chapter. Of Marriage, and Sole life; eſpeciallie of Miniſters.
IT is now a thing woorthie to be noted, In Iud. 4, 5. Maried folks are not contemned of God. Looke in 2. Kings 4 at the beginning. Eſai. 8, 2.that maried folkes are not deſpiſed of God: for of them he hath choſen, ſome to be prophets, and thoſe verie notable. For Eſaie was commanded to go vntounto a prophetiſſe, which both conceiued, and alſo brought him foorth children. Ezechiel alſo was maried. Wherefore that Syricius of Rome, Eze. 24, 16.and his fellowes muſt not be harkened vntounto; when they forbid the whole miniſterie vntounto maried folke. And this reaſon forſooth they bring; namelie, bicauſe it is written by Paule; that They which be in the fleſh cannot pleaſe God: Rom. 8, 8.and bicauſe in the old law it is commanded; Be ye holie, for I am holie: and againe; Leuit. 11. 44Ye are the temple of God, or of the holie Ghoſt. But theſe teſtimonies now alledged, if they might ſerue anie thing for their purpoſe; then vndoubtedlie ſhould they declare, that no men which be maried, can pleaſe God: neither that anie may be counted holie, vnleſſe ſuch as be of ſingle life. 1. Cor. 3, 17.The temple alſo of God, or of the holie Ghoſt, ſhould be reſtrained to the clergie alone. But how vaine theſe things are, all men perceiue ſo well, that they néed none of my labor to expound them. For who ſéeth not, that the ſentences now alledged, are not ſpoken particularlie to one man or to an other; but are pronounced to all the faithfull? The maner of the Ethniks as touching virginitie or ſingle life.It was the maner of the Ethnikes, to hauehave their prophetiſſes either virgins, or elſe ſuch as were of ſole life: as it is written of the Sibyls. They alſo appointed certeine prieſthoods vntounto women, but yet to virgins onelie; namelie, the ſacrifices of Veſta, and alſo of hir that was called Bona Dea.
2 Neither muſt we beléeue, The maried men which were called to the holie miniſterie, did not leaue their wiues. 1. Cor. 7, 5.that thoſe maried folks, which were by God taken to the office of propheſieng, or to the holie miniſterie, did ſtraitwaie forſake their wiues: for neither God nor Chriſt were authors, that anie man ſhould diuorſe himſelfe from his wife. We knowe in déed, that Paule permitteth them which are maried, to be ſometimes a ſunder; whereby they might more conuenientlie giuegive themſelues to praiers and faſtings; but this he permitteth not, vnleſſe it be with both their conſents, & that for a ſhort time; and he willeth them to returne to their old ſtate, leſt by the temptation of Sathan they ſhould be ouerthrowen. So then this ſaieng that they bring, is not ſufficient to prooue the neceſſitie of ſole life for miniſters; ſéeing the aduerſaries gather more out of the ſame, than can be gathered. For there the apoſtle ſaith, that ſometimes it is lawfull to abſteine from comming togither. But theſe men take it to be a commandement to all ſorts of miniſters, to be euermore vnmarried: which argument is both weake, and vnprofitable; a… the art of Logike manifeſtlie ſheweth.
We will grant indéed, that it is méete for miniſters ſometimes to kéepe them ſelues continent, and that oftener than other men; but yet not continuallie. This they obiect; If other men moderate themſelues now and then, bicauſe they may fall to praier; what ſhuld they doo, whoſe dutie is alwaies to applie themſelues both vntounto praiers, and to the adminiſtration of the ſacraments? I anſwer: firſt, that we much maruell at them, which alledge theſe things; ſéeing the greateſt part of the clergie doo almoſt neuer teach; they diſtribute the ſacraments verie ſildome, and ſcarſelie once or twiſe in a yeare doo celebrate that their moſt ſhamefull and abhominable Maſſe: but in the meane time they commit whooredome, and pollute themſelues with adulteries. And they cauill that they cannot marrie, bicauſe of the eccleſiaſticall degrées, which they hauehave taken vponupon them. Vndoubtedlie, the reaſons alledged doo nothing at all further theſe kind of men.
3 Moreouer, we muſt conſider, that the woords which Paule there ſpeaketh, A diſtinction of praiers and faſtings.belong not to cōmon faſting, or to common and vſuall praiers: for otherwiſe it would be lawfull for no man, either to marrie, or to hauehave a wife; forſomuch as all men are commanded to praie without ceaſing. And there be ſometimes certeine ſolemne praiers, Sometimes faſtings and praiers proclamed. Ioel. 2, 16. 1. Cor. 7, 5.and faſtings appointed; either for the auoiding of calamities, which hang ouer our heads; or for the chooſing of miniſters of the church, and for ſuch like neceſſities in which we muſt (with the prophet and the apoſtle) counſell and exhort the huſband to depart out of his chamber, and the bride out of hir bed. But I would gladlie here of theſe new maiſters, and moſt ſeuere cenſors, what they did a good while ſince in the church of Rome, which they alone of all other ſo highlie honour: what I ſaie was doone, when Chriſtians did euerie daie communicate; They communicated in Rome, euerie daie.as Ierom and Auguſtine write to be doone in their time? Vndoubtedlie they did communicate, and yet they had wiues. Further, what did the high prieſt Aaron, and his ſucceſſors in the old teſtament; whoſe office both morning & euening was, perpetuallie to miniſter at the tabernacle? Exod. 29, 38For as yet were not the turnes of prieſts diſtributed by Dauid, Salomon, and Ezechias: 1. Paralipo. 23. 24. &. 25▪had they not then wiues? Yes truelie, and begat children.
But they ſaie, that it behooued the ſame then to be doone; forſomuch as the ſucceſſion of prieſthood was then by the propagation of the fleſh; neither might the prieſts be there taken of anie other tribe, than out of the tribe of Leuie: but now that we are looſed from that lawe, and that we may euerie where hauehave miniſters of the church, it is méete that they be without wiues. I will aſke theſe men: Who was the authour, that the high prieſts, and other prieſts in the old time, ſhould be continued by carnall propagation? Except they grant God to be the author, I wold maruell: I will therefore conclude, that they make themſelues wiſer than God, who is moſt wiſe; who alſo ſuffered, and willed prieſts to vſe matrimonie. He might hauehave taken prieſts out of euerie tribe, and hauehave commanded continencie; but he would not doo it: yet theſe men dare doo more than he hath commanded. Further, let them tell vsus, whether there were miniſters in the primitiue church or no? Vndoubtedlie there were; yea, and thoſe had wiues: The miniſters of the primitiue church had wiues and vſed them.and yet neuertheleſſe, they both taught and miniſtred continuallie. That they had wiues, the hiſtories declare, the canons teſtifie, and eſpecialle thoſe canons of the apoſtles; wherevnto our aduerſaries thinke we muſt ſo firmelie leane. The Canons of the apoſtles hold him accurſed, that teacheth that a prieſt ſhould deſpiſe his wife.For there we read, that he is accurſed, which teacheth that a prieſt ought to deſpiſe his wife.
4 I am not ignorant, that there be certeine wilie heads, which by trifling ſhifts doo ſo auoid the place alledged, as though it ſhould onelie be vnderſtood touching meat, and drinke, and clothing; of which things, they ſaie that a prieſt now ſeuered from his wife, ought to prouide hir: as though the wife is not more contemned, from whom mariage dutie is taken awaie, than if ſhe be neglected as touching meat, drinke and apparrell. The councel Gangrenſe.The Councell alſo Gangrenſe decréed, that he is accurſed, which putteth a difference betwéene the oblation of a married prieſt, and the oblation of others. Here alſo, leaſt they ſhould be thought to ſaie nothing, they ſaie▪ that A prieſt is taken for him that was once before married, and not he which is preſentlie maried: which they thinke hapneth, when either the wife is dead, or elſe if they be ſeparated the one from the other. But grant which of theſe two waies thou wilt, yet a clergie man cannot be called a maried man; for they are married folks, Who be married folkes.which both liue together, and are not ſeparated one from an other.
But that the miniſters in the primitiue church had wiues, and had the vſe of them, the hiſtorie of Nicolaus the deacon ſufficientlie declareth. And hereby it is eaſilie prooued: for if miniſters accompanied not with their wiues; Syricius, Pelagius, and other Popes of Rome néeded not to hauehave made ſo manie prohibitions, that the ſame ſhould not be doone from that time forward. For theſe tyrants complained, that ſo it was doone; and therefore, ſo farre as was in their power by decrées, ordinances, and threatnings, they forbad the vſe of matrimonie to eccleſiaſticall perſons, which they ſhould not néed to hauehave doone, if ſuch matrimonies had not then béene in vſe. At length, they denie not, but that it was ſo: howbeit they flie vntounto this; namelie, that we muſt hauehave a reſpect vntounto the times, and attribute ſomewhat vntounto neceſſitie. For in the primitiue church (as they ſaie) there was a great want of miniſters: wherfore they were faine to chooſe them out of euerie ſtate of men, and therefore verie manie of them in thoſe daies were married. But now that the church is increaſed, we be not vrged with that neceſſitie: wherfore it is iuſtlie decréed, that onelie vnmarried men ſhould be choſen.
The primitiue church had more plentie of miniſters than be now.5 But (I beſéech you) let theſe men conſider with themſelues; that in the ſame firſt time, when the feruentneſſe of the holie Ghoſt did ſo much flouriſh, there were a great manie more méet for the miniſterie, than now there be: by reaſon of the excéeding plentie of grace and ſpirituall gifts. Beſides this, the church being inlarged and ſpread abroad, it néedeth many more miniſters than it did at that time. Furthermore, there is a great neceſſitie that conſtreineth vsus; namelie, bicauſe men at this daie are more weake than they were at that time. Which alſo their Popes denie not; for in the diſtinction 34. chapter Fraternitatis: Pelagius iudgeth, that a deacon, who being in waie of preferment, hath committed fornication, and yet hath a wife of his owne, ſhould be the more gentlie intreated; bicauſe in theſe daies, not onelie bodies are become féeble, but honeſtie and maners alſo. If they be not ignorant of this weakneſſe of our times, which is farre greater than in old time it was; they ought not to take from thence the remedie, where they perceiue a greater neceſſitie. Neither is it méet, that they ſhould diſſemble the neceſſitie of this age; when as they, obiecting vntounto vsus the maner of the old church, dare alledge againſt vsus the neceſſitie thereof. There is a neceſſitie in ech part: and therefore, if there be a conſideration had of the one, there muſt be alſo a conſideration had of the other.
There be ſome among them, which ſaie; that miniſters, in the old time, had wiues, and ſometime vſed them: but they denie that it was lawfull at anie time to marrie wiues, after they had taken orders. They erre vndoubtedlie: for in the Ancyran Synod (as it is written in the decrées, The Ancyran Synod.the 28. diſtinction, in the chapter Diaconi;) It is decréed, that if a deacon, while he is ordering, ſhall refuſe the purpoſe of continencie, when the ſame is required of him; and ſhall teſtifie, that he will not liue without a wife: Whether it be lawfull for a miniſter to marrie after he hauehave receiued orders.if the ſame deacon, after he hauehave taken orders, doo contract matrimonie, he ſhall not be hindered, but maie fréelie execute his miniſterie. By which place we are manifeſtlie taught, that it was lawfull to contract matrimonie, after orders receiued. Which Gratianus ſawe well inough, and therefore he writeth; Gratian.that as touching that Synod, there ought a due conſideration to be had, both to the time and place: for it was held in the Eaſt church, which in promoting of miniſters, admitted not the promiſe of continencie. But as touching time, he addeth, that as yet this continencie of miniſters was not then brought into the church. But if thou wilt aſke when that Councell was held: we anſwer; that (as it alſo appeareth by the ſame decrées) it was held vnderunder Syricius, and Innocentius, which liued in the time of Ierom and Auguſtine.
6 But it is a iollie thing to ſée how tyrannie hath increaſed; How puniſhments dailie grew vponupon the clergie men which contracted matrimonie. The Councell of Neocaeſariaand how vngodlineſſe by little and little hath taken root. At the beginning, the miniſters of the church, which contracted matrimonies, were not altogither handled ſo ſeuerelie. For the Councell of Neocaeſaria (as it is recited in the 28. diſtinction, in the chapter Preſbyter,) onelie commanded ſuch to be depriued from their office, but not from their benefice: for they were ſtill mainteined, and did receiue their ſtipends from the church. Neither in the meane time will I paſſe ouer, that that Councell did caſt out of the church, ſuch prieſts as were adulterers, and whoremoongers; namelie, in excommunicating them: which was a verie méet and iuſt thing; where as our men now a daies, doo excéedinglie winke at thoſe ſinnes. After this, they began not onelie to put them out of their offices; but alſo (as they terme it) to remooue them from their benefices: as it is written in the 33. diſtinction, in the chapter Eos: and in the chapter Decreueru…t. Yea, and thoſe which ſo married, they ſent them awaie; either into a Monaſterie, or elſe into ſome ſtrait place to doo penance: but in our time they doo burne manie of them.
And afterward they were alſo in a great rage with the ſéelie women, whome the miniſters had married; as we find in the 18. diſtinction, out of a certeine Councell holden at Toledo, in the chapter Quidam; where it is commanded, The Cou… cell of Toledo.that the women ſhould be ſold: and in the 34. diſtinction, in the chapter Eos; they are appointed to be ſeruants in that church, where the prieſt was, which contracted with them: and if perhaps the biſhop could not bring them into bondage, he ſhould commit it vntounto the prince or laie magiſtrate. Sometimes alſo they put them into a Monaſterie to doo penance, as we read in the 34. diſtinction, in the chapter Fraternitatis. Neither were they content with this crueltie; but they would alſo hauehave the children, which were borne in ſuch matrimonies, to be ſeruants in that church, wherein their father had béene: and they depriued them of all their fathers inheritance. And this is written in the fiftéenth cauſe, queſtion the laſt, in the chapter Cùm multae. They doo not on this ſort puniſh their adulterous ſacrificers and fornicatours; neither the harlots, nor yet their baſtard children: they exerciſe their cruell cenſure vponupon the wiues of prieſts, and their lawfull children onelie.
7 At the laſt, when they hauehave almoſt no other thing to alledge, they flie vntounto their vow; as vntounto an holie anchor: they crie out, that the ſame muſt in anie wiſe be kept; and that therefore it is no more lawfull for miniſters to marrie, bicauſe when they were ordered they vowed a ſole life. As though it were not, both by the holie ſcriptures, and alſo by mans lawes prouided that a vow, Vowes of vnhoneſt things be fruſtrate.promiſe, or oth, hath no force, if it compell vsus to an vniuſt or vnhoneſt thing. And who ſéeth not, that it is a verie ſhamefull thing, and againſt the lawe of God, that he which burneth in luſt (and ſo burneth, that he is oftentimes defiled with harlots, adulterers, and vnlawfull fleſh) ſhould be forbidden to marrie? 1. Cor. 7, 9.Vndoubtedlie the holie Ghoſt hath commanded matrimonie to all ſuch, as cannot kéepe themſelues chaſt. Yea and the fathers perceiued this, notwithſtanding that they be more againſt vsus herein, than equitie would.
Cyprian.Wherevpon Cyprian, as touching holie virgins, which had vnchaſtlie behaued themſelues, ſaith; If either they will not, or cannot kéepe themſelues chaſt, Ierom.let them marrie. Ierom alſo feared not to write the ſame vntounto Demetrias. EpiphaniusEpiphanius alſo againſt the Puritans ſaith; It is better for them, which cannot kéepe themſelues chaſt, to marrie wiues, and to ſinne but once onelie; rather than dailie to wound their minds with corrupt actions. But I would not herein allow the opinion of this father; bicauſe he affirmeth that thoſe doo ſinne, which hauing made a vow of chaſtitie, doo contract matrimonie: for ſo long as they obeie the voice of God, they intangle not themſelues with ſinne. Neither doo I anie more allow of that his reaſon, wherein he ſaith; that One ſinne may be committed, for auoiding of another ſinne which is greater than that. But my purpoſe onelie was, to ſhew by his words, that matrimonie is verie neceſſarie vntounto ſuch as cannot kéepe themſelues chaſt.
8 Wherefore I returne to that, which is obiected vntounto vsus out of the words of the apoſtle, in the firſt epiſtle to the Corinthians the ſeuenth chapter; In 1. Cor 7. verſe. 5. Whether matrimony through theſe words of Paule be taken away from miniſters.Séeing that miniſters of the church ought continuallie to be occupied in praier, it is neceſſarie that they lead a ſole life: otherwiſe they ſhuld not be able to execute the miniſterie. We anſwere, that the miniſters of the church, as touching their liuing, and other functions, which hauehave reſpect to the life of man, are in the ſame ſtate that the common people be. Wherefore if they be in matrimonie, let them in the more ſolemne faſts, and praiers, abſteine as well as other men, in ſuch ſort as the apoſtle hath giuen counſell: and in other things, which be common and vſuall, they are not forbidden to vſe matrimonie. Otherwiſe thou mighteſt inferre, that they ſhould euermore faſt; bicauſe Paule granteth abſtinence for a time from the dutie of matrimonie; not onelie for praiers ſake, but that they may alſo giuegive themſelues vntounto faſting.
I grant indéed, that Ambroſe, The ſentence of Ambroſe is diſcuſſed.vponupon the firſt epiſtle vntounto Timothie, the fourth chapter, affirmeth this to be the cauſe of the ſole life of miniſters; that they ought alwaie to be in a redineſſe to miniſter baptiſme vntounto ſuch, as ſhould be in extremitie of their life; or elſe to diſtribute the holie myſteries, which (he ſaith) was accuſtomed to be doone once in a wéeke; vnleſſe that otherwhile (by reaſon of ſtrangers) it was vſed more often. And ſmall was the number of miniſters in thoſe daies. In that great citie of Milan, there was but one biſhop, ſeuen decons, a verie few elders or prieſts; namelie, two in euerie particular church. He ſaith, that prieſts in the old lawe might hauehave wiues; bicauſe they were not conſtrained to miniſter continuallie. They were diſtributed into many companies; namelie, into 24. and into manie turnes, as appéereth in the booke of the Chronicles: 1. Chron. 23 24, and 25. Luk. 1, 8.the which thing Luke alſo teſtifieth, when he maketh mention of Zacharie the father of Iohn Baptiſt.
9 In theſe words of Ambroſe two things muſt be well examined. Firſt how ſtrong the difference is, which he bringeth betwéene the miniſters of the old lawe, and alſo the miniſters of the new lawe. Afterward, let vsus ſée, whether the worke of matrimonie (as he affirmeth & ſaith) hauehave polluted the miniſters of the church, and the prieſts of the old lawe. Touching the firſt, I knowe there were thoſe companies and turnes of prieſts, which he reherſeth; but ſo in like manner doo I knowe, Before D… uids time and at the firſt there was no diſtinction of prieſts by companies and turnes. Exo. 29, 38.that they were inſtituted by Dauid, Salomon, Ioſias, and ſuch other. But how was it before Dauid, and from the beginning? Certeinelie we read in Exodus, that it was the office of the high prieſt euerie daie, morning and euening, to offer incenſe, and to miniſter in the temple. Which if afterward it were otherwiſe ordered; The remiſnes thereof afterward was not onlie for the worke of marriage.that dooth not more reſpect the work of mariage, than ſome certeine reſt otherwhile to be granted vntounto the prieſts. Furthermore, Auguſtine ſawe, that this appointment of companies and turnes, is not inough to prooue this matter. For in his queſtions vponupon Leuiticus, the 82. queſtion, he diſputeth ſingularlie of this; how the high prieſt was able euerie daie, both morning and euening, to offer a ſwéet ſauour.
If the queſtion be (ſaith he) of ſicknes, and impediments of health; a man may ſaie that he might hauehave béene preſerued by the fauour of God from being ſicke. But what ſhall we ſaie of procreation of children? For ſéeing hée was made vnpure, by meanes of the act of generation; he might not hauehave acceſſe vntounto the miniſterie. And that he abſteined from the companie of his wife; that were a hard ſaieng: forſomuch as the high prieſts both married wiues, and alſo begat children. How the high prieſt in old time might indeuor to hauehave children.Either (ſaith he) the incenſe offered was ſometime intermitted (which thing the ſenſe of the ſcripture ſéemeth not to beare, ſéeing this kind of ceremonie was commanded to be doone continuallie, and euerie daie) or elſe he ſaith, it might be attributed to a certeine peculiar holines of the prieſt, that he ſhould not be defiled by the worke of matrimonie; as if ſo be that he chéeflie, aboue other men, enioied that prerogatiue. Auguſtine.Howbeit, Auguſtine in the ſecond book of his Retractations, ſéemeth to hauehave found out another ſolution to himſelfe, and ſaith; The lawe commandeth, that after the act of generation, the man ſhould be vnpure vntill the euening; then hauing waſhed his garments, hée ſhall become cleane at the euening, when as all the whole daie he had béene vnpure. Wherefore, the high prieſt in the morning, after he had miniſtred, might indeuour to hauehave children, and then was he vncleane vntill the euening; at which time his garments being waſhed, and purification being vſed, he was become pure, and in the euening might miniſter.
Thou ſéeſt here, that Auguſtine flieth not vntounto that diſtribution of the prieſts into turnes and courſes; bicauſe ſuch kind of orders were n…t alwaies diſtinguiſhed: yet he agréeth with Ambroſe, that the worke of matrimonie did defile the huſbands. But in the time of Ambroſe (as he himſelfe writeth) there were but a few miniſters, and they were to miniſter euerie daie. In theſe daies, when as the multitude is ſo great, and that there be found an infinite number, which ſcarſelie thrée or foure times in the yéere execute their holie function, and doo in a maner neuer baptiſe or adminiſter the ſacrament; what hinderance hauehave they by this rule of Ambroſe, but that they may marrie wiues, when they burne and haunt the companie of harlots? Epiphanius.Epiphanius againſt the Valeſian heretiks confeſſeth, that There was a canon and tradition, touching the ſole life of miniſters: but he himſelfe confeſſeth, that it was not obſerued in his time, when as in the miniſterie there were manie, which begat children in matrimonie, whom neither he condemneth, nor yet iudgeth to be depoſed. But he ſaith, that the ſame was doone; partlie, bicauſe the diſcipline of the canons waxed cold; and partlie excuſeth them, The ſmall number of miniſters in the time of Ambroſe.bicauſe of the multitude of beléeuers, and ſmall number of the miniſters. Theſe men, vndoubtedlie did miniſter euerie daie, and yet notwithſtanding they begat children in matrimonie. In like maner Paphnutius obteined in the councell of Nice, that the miniſters were not ſeparated from their wiues. Wherevpon it remaineth (according to his iudgement) that they which execute the worke of matrimonie, may miniſter: and it followeth moſt euidentlie, that the ſame tradition, ſéeing it was mutable, and ſometime tooke no place in the church, procéeded not of the word of God.
10 Now there reſteth to conſider of the ſecond point, touching Ambroſes words; Whether the worke of matrimonie did make a man vnpure.namelie, Whether to execute the worke of matrimonie, did in the old lawe make a man vnpure; ſo that he ought to abſteine from holie miniſtration? There is a place cited out of Leuiticus, the 15. chapter, verſe. 2.where the aduerſaries thinke this matter to be intreated of: howbeit, they vnderſtand not that ſentence. For the words in that place concerne onelie the iſſue of ſéed, while one is aſléepe; whereby not onelie the huſband is contaminated, but the wife alſo which ſhall ſléepe with him in the ſame bed: in like maner as it was of a womans naturall diſeaſe; for not onelie the woman was polluted, but euen whoſoeuer elſe did touch either hir, or hir garments, or the bed whereon ſhe laie; ſo as they cannot prooue anie thing by that place. But if ſo be that they, which be ignorant in the Hebrue, will not giuegive me credit; let them read the tranſlation of Munſter, and the interpretation of Cardinall Caietanus. But they are woont to cite out of the booke of Samuel, that Abimelech the prieſt being about to giuegive Dauid the ſew-bread, 1. Sam. 21, 4 Looke In 1. Sam. 21, 4. Abimelech demanded of Dauid whether he & his yoong men were cleane frō women.demanded of him; Whether his yong men were cleane from women? VntoUnto whom Dauid anſwered, that as touching women, both he and his ſeruants were cleane enough; bicauſe they had béene thrée daies ſeparated from women. They ſaie; It is not credible, that the prieſts demanded of harlots, and haunting of the companie of naughtie women; by reaſon of the holines of Dauid: and further, bicauſe in Iſraell harlots were forbidden. Wherefore (they ſaie) it appéereth, that he demanded of the vſe of lawfull wedlocke.
Here doo I conſider, that it was not lawfull for laie and prophane men, to eat of thoſe loaues of ſew-bread dedicated vntounto God; vnleſſe extreame neceſſitie conſtreined them: for in ſuch a caſe, this precept was to be obſerued; I will hauehave merciemercy, Eſaie. 6, 6.and not ſacrifice. Put the caſe that Dauid had béen vncleane; if ſo be that the prieſt would hauehave doone iuſtlie, If alſo he had beene vncleane, bread was to be giuen in a neceſſitie.ſhould he not hauehave giuen the holie bread vntounto him? Would he hauehave ſuffered him to periſh for hunger? No ſurelie, he would hauehave giuen him. Yet he neuertheleſſe demanded concerning cleaneſſe, that if perhaps he had acknowledged himſelfe to be vncleane, he might at the leaſt-wiſe hauehave had a deſire to be purged by ſacrifice, if he could not inioie it indéed, leaſt the lawe of GOD ſhould ſéeme altogither to hauehave béen contemned: howbeit, Dauid anſwered, that both he and his were cleane. Why he chieflie demanded as touching women.The prieſt of God did ſpeciallie demand, whether they were pure from women; bicauſe men might eaſilie offend in that vncleaneſſe: for that by reaſon of their monthlie diſeaſe, not onelie the woman hir ſelfe was vnpure; but alſo he that had touched hir garments, bed, ſeat, or ought elſe of hir, might eaſilie incurre the danger of vncleaneſſe. Wherefore Dauid ſaith, that he neither kept companie with vnlawfull women, neither had he touched anie thing of theirs being vncleane; for that they had béene ſeparated from them, by the ſpace of thrée daies. We changed (ſaith he) our garments when we departed, and the veſſels of the yoong men be cleane; to wit, thoſe wherein the loaues are to be carried. For there might hauehave happened an infinit ſort of defilings of the veſſels.
So that it is not of neceſſitie, that either the anſwer of Dauid, or the demand of the prieſt ſhould be vnderſtood touching the méere coniunction with a lawfull wife; ſéeing therein by the lawe is not found anie vncleaneſſe. Vndoutedlie, manie cauſes might be alledged, wherein that cōtamination might happen by the means of coniunction: as if a woman hauehave béene vncleane after hir monthlie diſeaſe, or after an iſſue of bloud, or elſe after hir child-birth, and ſuch like; then a man might hauehave drawen vncleanneſſe to him, after what ſort ſo euer he had touched, either hir, or anie thing of hirs. Wherefore, ſéeing there may be manie cauſes of this polluting, if thou onelie alledge one cauſe, and thinke thou haſt brought vsus a firme argument; thou ſhalt fall into a paralogiſme, A falſe argument. That being taken for the cauſe which is not the cauſe. An other ſolution.or falſe argument. And theſe men are chieflie to be reprehended, ſéeing they ſet foorth that cauſe, which (as we hauehave declared before) they cannot prooue by the lawe, that it made men fowle and vncleane vnderunder the old lawe.
11 But let vsus grant for this time, that in thoſe daies there was ſome contamination mentioned in the lawe; A legall contamination was no ſinne.which neuertheleſſe might not be prooued by the ſcriptures: yet it followeth not therefore, that ſinne was there committed. Now then, if it be not prooued, that ſinne was therein; how can it be, that the ſame action ſhould debarre men from holie functions? The monthlie iſſue made a woman vncleane: but yet who is ſo farre deceiued as to ſay, that that diſpoſition of the bodie is ſinne? He that had touched a dead bodie was defiled: ſhall we then ſaie, that they which buried dead bodies, committed ſinne? And at this day, ſhould not the ſacrament be giuen vntounto them after ſuch handling of a dead carcaſe? And to ſpeake of the ſéed which paſſeth away in ſléepe, the Canoniſts, and alſo Auguſtine denieth the ſame to be ſinne of it ſelfe: and yet neuertheleſſe, by the lawe it made a man vncleane. By what meanes therefore ſhall we ſay, that the lawfull coniunction of man and wife can remooue men from holie functions; eſpeciallie, when as Auguſtine beareth manifeſt record, that if it be vſed for procreation ſake, it is without ſinne? VntoUnto whoſe ſaieng I hauehave alſo added this; that it muſt not be counted ſinne, when it happeneth to be doone for auoiding of fornication, ſéeing we are thus perſuaded by the holie Ghoſt: whom if we make a perſuader vntounto ſinne, it were wicked and deteſtable. Séeing therefore it is no ſinne; ſo can it not be anie let to the holie miniſterie.
But if men ſo delight to followe and tread in the ſteps of the prieſts of the old time, wherefore doo our ſacrificers (ſéeing they are to miniſter dailie) drinke wine euerie day; when as the Lord commanded in the lawe, that going into the ſanctuarie, they ſhould neither drinke wine nor ſtrong drinke? But theſe men, if there be anie wine more excellent than other, that command they to be prepared for themſelues. If they will ſaie that the lawe of Moſes is now abrogated; why doo they now go about to call it againe, as touching the vncleanneſſe which at that time was taken? Wherefore let vsus perſuade them, that they will not ſo much ſtand vponupon that vncleanneſſe of the lawe; which neuertheles (as I hauehave ſaid) they cannot prooue by the lawe: I hauehave now onelie ſhewed of that, to the intent the vniuſt cauſe of contention may be knowen. If they would hauehave the lawes of Moſes to be ſtill in force, let them embrace ech one of them: but if they confeſſe them to be abrogated, why do they reteine this one more than the reſt? Furthermore, if they indeuour to drawe theſe words of the apoſtle, to extend to their dailie myſteries; 1. Cor. 7, 5. Why doo they not perpetuallie faſt, as the apoſtle ſaith.let them vſe iuſt and perfect faſtings euerie daie: but and if they will excuſe themſelues, that they will be content with temperate diet; let them alſo reſt themſelues in the moderate vſe of matrimonie, when neceſſitie ſhall require.
Neither doo I denie, but that it maie be in the vſe of matrimonie, that ſin of ſome exceſſe maie befall, ſo that the bounds of temperance be not obſerued: this I willinglie grant; but yet therewithall I adde, that this cōmeth vntounto that action by chance, or (as they call it) by accident. Yea, & of this verie thing we hauehave oftentimes experience in eating and drinking; therein there is no due meaſure continuallie obſerued: and yet for all that, our aduerſaries would not abſteine from holie functions, the daie next after ſuch exceſſe hath chanced. Alſo I would not, that the things which I hauehave ſpoken, ſhould be vnderſtood, as though I condemne or diſallow of married miniſters, and other men, for refraining themſelues otherwhile; eſpeciallie, when as the ſacraments are either to be miniſtred or receiued: ſo that the conſcience perſuade herevnto, that it maie be doone without breach of charitie. I maruell that ſome hauehave béene ſo bold, to reaſon out of Paules words on this wiſe; 1. Cor., 5. 7 A deceitfull argument of ſome.It is good for married folks, bicauſe of praier and faſting, to abſteine the companie one of another for a time; Therefore, it ſhall be better, if they abſteine for a long time: and againe; It ſhall be beſt of all, if they temper themſelues for euer. Séeing thou moſt manifeſtlie offendeſt, if thou reaſon on this ſort; This man can beare ten pound weight; wherfore he can beare twentie pound weight: if he can beare twentie, he can beare fortie, and ſo will go on, vntill it be infinit: who would not ſée, that theſe things be ridiculous? There muſt be a conſideration had of our infirmitie. There be ſome which are able to abſteine for a time; yet if they ſhould be conſtreined to do the ſame perpetuallie, or for a long ſeaſon, they ſhould find it intollerable.
12 I knowe there be ſome, which thinke not that the gift of ſole life is granted by ſome ſingular grace of God; In 1. Co. 7. 8but iudge that it is a thing common vntounto all beléeuers, if they be diſpoſed to imbrace that kind of life. Chaſtitie commanded vntounto all men. Exod. 20, 17 Chaſtitie in wedlocke, and chaſtitie out of wedlocke.But it muſt be vnderſtood, that chaſtitie is generallie commanded by God vntounto all men, moſt of all by that precept, wherein it is ſaid; Thou ſhalt not luſt. The ſame is diſtinguiſhed, bicauſe it is reteined, partlie in wedlocke, & partlie out of wedlocke. Of this latter we now intreate, the which virgins, ſole liuers, and widowes do challenge to themſelues. And it is counted a vertue, whereby the luſts of the minds, & the affects and motions of the bodie are reſtrained touching fleſhlie inclinations; and to ſpeake morallie, it may ſéeme to be a part of temperance. It belongeth vntounto temperance.But if we will ſhew the matter, as méete we ſhould, like Diuines, we will ſaie, that it is the gift of God, wherby we may make our ſelues chaſt for the kingdome of heauens ſake. Chaſtitie is the gift of God. 1. Cor. 7, 7.Paule affirmeth, that it is the gift of God. Of the making chaſt for the kingdome of heauen ſake, Chriſt ſpeaketh verie plainelie: Mat. 19, 11. True chaſtitie concerneth both the bodie and the mind. The gift of chaſtitie is not in our power.which muſt be vnderſtood not onelie as concerning the bodie and outward impuritie, but that we muſt alſo liue with a chaſt mind. Of the which gift two things we affirme; firſt, that it is not in our owne power; ſecondlie, that it is not equallie beſtowed by God vponupon all men.
13 For the eſtabliſhing and confirming of theſe things, I take vponupon me the choiſe of a ſole life, the which ſome enter into, and ſome others refuſe. When we enter into it, either it is of our owne ſtrength, or by God; if thou wilt ſaie that it is of our owne ſtrength, thou art of Pelagius opinion; but if thou ſaie that it coms of God, now thou agréeſt with vsus: and it wilbe euident, that a ſole life is the gift of God. Perhaps thou wilt ſaie, that it commeth both of God, and of vsus; bicauſe God helpeth, and we are willing. Here will I demand, what that is in this choiſe that thou counteſt to be thine owne; whether thou ſaie that it is ſo thine owne, as it is not of God; or elſe whether thou meane that thou haſt the ſame alſo of God? The firſt thou canſt not ſaie; Paule is againſt it; What haſt thou that thou haſt not receiued? If thou haſt receiued, 1. Cor. 4, 7.whie dooſt thou glorie, as if thou hadſt not receiued? But if thou ſhalt grant that thou haſt it of God, thou ſhalt now vnderſtand, that it lieth not in thine owne power. And ſéeing others doo not chooſe that which thou haſt taken vponupon thée, we be manifeſtlie taught, and euidentlie admoniſhed, that it is not giuen vntounto others which is giuen vntounto thée. Further it ſhould ſéeme rather, that it ought to be, that the gift of effectuall calling vntounto faith in Chriſt, and eternall ſaluation, ſhould be common vntounto all men; rather than the gift of ſingle life. But that is not granted vntounto all men; therefore neither ought this to be accounted common vntounto all men. Neither is the gift of effectuall calling, nor yet the gift of ſingle life common to all men.That the other is not common vntounto all men, it is a thing moſt manifeſt: for ſo much as all men are not predeſtinate, all men are not borne of faithfull parents, all men are not admitted, either vntounto baptiſme, or vntounto the preaching of the Goſpell; And ſome are catched quicklie, Wiſd. 4, 11.leaſt corruption ſhould change their harts; and others are left to themſelues, who in proceſſe of time become euill, and ſo periſh.
And among thoſe, which doo heare all one preaching, all are not drawne by God: wherevpon Chriſt ſaith; No man commeth vntounto me, Iohn. 6, 44.vnleſſe my father ſhall drawe him. By which words it appéereth plainlie, that there be ſome, which are not drawne. Auguſtine.Wherefore Auguſtine ſaid; If thou wilt not erre, I would not hauehave thée to iudge why God draweth one man, and yet draweth not another. And yet for all that, is not frée will taken awaie: for whether a man be drawne, or not drawne, there is no violence doone; onelie compulſion is an enimie therevnto, as we hauehave taught before. Beſides this, ſole life is called a grace, or a frée gift of God: and of graces it is written in the firſt epiſtle to the Corinthians, 1. Cor. 7. 7.that the holie Ghoſt diſtributeth them as he will. But and if that thoſe graces, whereof the apoſtle there ſpeaketh; 1. Co. 12, 11.as propheſie, wiſedome, knowledge, toongs, &c: were more profitable vntounto the church, and tended more to edifieng, than dooth ſole life, and yet were not giuen vntounto all men; why would we hauehave ſole life to be granted vntounto all men alike?
An obiection.14 Perhaps ſome man will ſaie, that all men alſo might hauehave thoſe gifts, ſo that they would beléeue: Matt. 17, 20.for Chriſt ſaid; If we had faith as the graine of muſtard ſeed, the verie hils ſhould be obedient to our voice. And vntounto the Romans it is written; Rom. 12, 3.that Theſe gifts are giuen to euerie one according to the meaſure of faith. Moreouer, A ſolution.twoo things we may ſaie; namelie, that this faith is not the ſame, wherewith we be iuſtified, which is common vntounto all beléeuers: but it is the faith of miracles, not granted vntounto all men. Yet alſo, if theſe ſentences be vnderſtood of the faith, whereby we are iuſtified; neuertheles the argument ſhould be féeble, bicauſe all chriſtians, which beléeue in Chriſt, hauehave faith: howbeit, not of themſelues, but rather of God; and thoſe graces doo not accompanie euerie degrée of faith. And according as the holie Ghoſt dooth giuegive the ſame vntounto men; euen ſo dooth he diſtribute ſundrie degrées of faith. Neither is it our ſelues, which appoint the meaſure vntounto our faith, but God, as he will, dooth temper the ſame. But the firſt anſwer is weaker: for we ſée, that the wicked, which be ſtrangers vntounto Chriſt, and deſtitute of a iuſtifieng faith, hauehave ſometimes ſuch graces, As God predeſtinateth to the end, ſo he giueth means to the ſame.as they ſhew foorth miracles. Finallie, as God hath predeſtinated euerie one of his elect to the end of eternall life; ſo hath he alſo predeſtinated the meanes, which may bring them vntounto the ſame; and that to euerie one as was conuenient.
A ſimilitude. Galen.We ſée that in the members of the bodie, all members (as Galen De vſu partium witneſſeth) hauehave not all one ſort of powers and inſtruments. And that we be members in the bodie of Chriſt, the ſcripture doth moſt manifeſtlie teach: wherefore we muſt not ſaie, that all men hauehave atteined to abilities and gifts alike. Paule dooth teſtifie the ſame, who ſpeaking of ſole life, bringeth in the word [gift] when he ſaith; verſe. 7.Euerie man hath his gift: and he addeth therevnto [proper] ſo that one hath it after this maner, and another after that. And Chriſt, in the 19. of Matthew; Matt. 19, 11All men cannot receiue this ſaieng, ſaue they to whom it is giuen: he that is able to receiue this, let him receiue it.
15 Neither dooth [can] in that place ſignifie To will, as ſome doo imagine; Can in theſe places ſignifieth not, to will.if we ſhall diligentlie weigh the text of the hiſtorie. It is written in the eight chapter of the booke of Wiſedome; No man can be chaſt, vnleſſe thou giuegive it vntounto him: whereby that ſcripture teacheth, that there be ſome, vntounto whom it is not giuen. And this is a maruellous furtherance to our commoditie, that we be rather gouerned by the will and appointment of GOD, than by our owne. Neither dooth the ſame thing make a little to the extolling of the maieſtie and prouidence of God towards his people. Auguſtine.Auguſtine in his 19. chapter De bono viduitatis, writeth; It is in vsus to will, but our will is ſtirred, that it may ariſe; it is cured, that it may be whole; it is inlarged, that it may be capable; it is filled full, that it may hauehave. And in that place he maketh ſpeciall mention of the gift of continencie. But who will ſaie, that the wils of all men be cured, inlarged, and full; ſéeing we ſtill ſée ſo manie that be féeble, and fallen downe? The ſame Auguſtine, in an epiſtle vntounto Maximus; The ſame Auguſtine. 1. Cor. 4, 7.For who ſeparateth thée? Thou wilt anſwer; My good will, my faith, my righteouſnes. And wilt thou not immediatelie heare that which followeth; What haſt thou that thou haſt not receiued? If thou haſt receiued, Ibidem.why dooeſt thou glorie, as though thou hadſt not receiued?
But theſe men, when they affirme that the gift of ſole life is offered vntounto all men; and that all men, if they will, may accept the ſame; doo of neceſſitie fall into thoſe anſwers, which Auguſtine in that place condemneth. For if I demand of him that is in ſole life; Who hath ſeparated thée from him, which is in matrimonie? If we followe them, he ſhall not hauehave what elſe to anſwer, but; My will, my choiſe. Saie therefore to him as followeth; What haſt thou, that thou haſt not receiued? Why dooſt thou glorie, as though thou hadſt not receiued? The ſame Auguſtine.Auguſtine De ſancta virginitate, the fourth chapter; I would all men to be as I my ſelfe am, 1. Cor 7, 7.but euerie man hath his proper gift of God, one after this maner, and another after that. Who then giueth theſe things? Who diſtributeth as he himſelfe will, to euerie one his proper gift? Forſooth that dooth God, with whom there is no iniquitie. And it is either vnpoſſible, or elſe moſt hard, for men hereby to knowe by what equitie he maketh ſome men after one maner, and ſome after another maner; but that by equitie he dooth it, it is not fit for anie man to doubt. What haſt thou therefore that thou haſt not receiued? Or by what péeuiſhneſſe dooeſt thou louelove him leſſe, of whom thou haſt receiued more? Here we vnderſtand, that it is God, which maketh ſome after this maner, and ſome after that: further, that he which liueth ſole, hath receiued the more. Which two things, if thou confer one with another, thou ſhalt eaſilie perceiue, what is to be gathered of the former words.
Auguſtine.The ſame Auguſtine De ſancta virginitate, 42. chapter; Whoſoeuer remaineth chaſt from the beginning, is directed by God. He which of an vnchaſt man, becommeth chaſt, is amended by him: and whoſoeuer is vnchaſt vntounto the end, is forſaken of him. That which he may doo by his ſecret iudgement, he cannot do vniuſtlie. Againe; Chaſtitie is commanded both in matrimonie, and out of matrimonie. And that ſentence of Auguſtine is throughlie well knowen; GiueGive what thou commandeſt, and command what thou wilt. Alſo; The lawe commandeth, & grace beſtoweth. Auguſtine alſo in his booke De adulterinis coniugijs, the 18. chapter; He that can receiue, let him receiue. Wherefore he that can, let him receiue that which all men receiue not: but thoſe can receiue, vponupon whom the ſecret, yet not the vniuſt merciemercy of God doth beſtowe it. Hereby it alſo appeareth, that it is God, which by his ſecret, but yet by his iuſt iudgement, diſtributeth vntounto ſome, not vntounto others. And the ſame Auguſtine againſt Iulian, Auguſtine.in the 5. booke and ſeuenth chapter: when an aduerſarie of his had ſaid, that in our election God eſtéemeth continence, bicauſe it is ſaid; To ſay that we hauehave ſole life in election, is Pelagianiſme. Ierom.All men receiue not this ſaieng, anſwereth: Thou ſhouldeſt hauehave noted that which is ſaid before; But they to whom it is giuen. Wherein thou ſhalt note, that to ſaie, wée hauehave ſole life in our choiſe, is Pelagian hereſie.
16 Ierom might be alledged, who in expounding the 19. chapter of Matthew, ſaith; that We muſt throughlie examine our owne ſtrength. And he vſeth theſe words, to declare, that it is no ordinarie ſtrength which can performe this vocation. Gregorie.Gregorie alſo in his Paſtorall, plainlie ſaith, that this is not euerie mans worke. And he that will gather more places of the Fathers, touching theſe things; let him read the plaine, ſincere, Bucer againſt the biſhop of Wincheſter. Some of the fathers ſeeme to iudge otherwiſe. An excuſing of the Fathers.and godlie anſwer of D. Bucer, vntounto the biſhop of Wincheſter. I grant that there be ſome of the Fathers, which ſéeme to be of another iudgement, that virginitie (I meane) and ſole life is in their power, which be willing therevnto▪ who I thinke ſhould be thus vnderſtood, that it behooueth, that our will and choiſe ſhould exerciſe themſelues in the gift of grace receiued, leaſt that men ſhould be thought to be led as ſtocks and ſtones. They meane alſo that ſuch a gift beſtowed, ſhould be nouriſhed with deſire, praiers, That the authoritie of the fathers muſt not remoue vsus from the doctrine of the ſcriptures. An obiection.& other ſuch godlie indeuours: for when we hauehave receiued grace after regeneration, and hauehave béene adorned by God with ſome gifts, wée be workers togither with him. And if the Fathers ment otherwiſe, the authoritie of them muſt not remooue vsus from that which the holie ſcriptures doo moſt manifeſtlie teach.
17 They which be againſt vsus, doo obiect, that Paule writeth; 1. Cor. 7, 1.It is good for a man not to touch a woman; Ibidem.I would that all men were as I my ſelfe am. Wherefore (ſaie they) would he praiſe and ſet foorth theſe things vntounto men, vnles they ſhould be conuenient for all men? He might ſéeme in verie déed to trifle, & in vaine to warne vsus hereof. And it is moſt repugnant vntounto the bountie of God, that he ſhould not giuegive vntounto all men thoſe things which be good: yea, and in granting that vntounto one, which he giueth not to another, can hardlie be auoided the reſpecting of perſons. But theſe men ſhould hauehave marked, that thoſe words which Paule hath, An anſwer.concerning the praiſes of ſole life, are neuer put abſolutelie. But bicauſe we ſhould not erre, he alwaies reſtraineth them; verſe. 2.Let euerie man (ſaith he) hauehave his owne wife, and euerie woman hir owne husband for auoiding of fornication. verſe. 3.Let the man render due beneuolence vntounto his wife. verſe. 9.If they cannot conteine, let them marrie. It is better to marrie than to burne. Euerie one hath his proper gift of God, one after this maner, and another after that. Wherfore the words which be ſpoken of Paule, muſt euen ſo be vnderſtood, as they be written of him.
Doubtleſſe, we are greatlie bound to the holie Ghoſt, which hath ſo exactlie declared theſe things; which if they were not expreſſed, How much we are bound to the holie Ghoſt for ſpeaking ſo plainlie of theſe things. Paule alſo ſaith, I would hauehave you all to ſpeake with toongs. 1. Cor. 14, 5.in ſuch ſort as they be, we ſhould not be able to open our mouths againſt ſo impudent aduerſaries. Albeit reaſon would require, that although the words had béen ſpoken abſolutelie; yet that they ſhould hauehave béen reſtrained by other places of the ſcripture, leaſt there might appeare a contrarietie in the words of the holie Ghoſt. For in the ſame epiſtle he ſaith abſolutelie and plainelie; I would hauehave you all to ſpeake with toongs: which vnles thou vnderſtand; For mine owne part, & reſeruing the diſtribution of the holie Ghoſt; it were verie ridiculous. Alſo he ſaith fréelie and abſolutelie; I would that yoong widowes ſhould marie and beare children, 1. Tim. 5, 14and gouerne their houſeholds: wherein neuertheles muſt be vnderſtood; If there be anie imminent danger of their falling; or, If ſo be they growe wanton. Neither muſt the apoſtle be ſo expounded, as that he would plucke from them the power of abiding in widowhood, if they were able ſo to do. He ſaith alſo; Rom. 9, 3. He wiſhed to be accurſed from Chriſt.that He wiſheth to be accurſed from Chriſt for them that were his brethren, according to the fleſh: wherein thou muſt vnderſtand; If it were poſſible. But theſe things which be now intreated of, are determined and defined by the ſame apoſtle himſelfe.
Neither is there anie cauſe why wée ſhould complaine of Gods liberalitie, The bountifulnes of God cannot be accuſed.and bountifulnes; if he giuegive not all maner of things vntounto all men. That is bountifull inough, that whatſoeuer good thing is in vsus, all that hath he of his méere merciemercy powred vponupon vsus. Certeinlie, I for my part will neuer complaine of God, that he hath not made me a prophet; or elſe, that he hath not beſtowed vponupon me the gift of toongs: ſo much hath he giuen me, as ſéemed good vntounto him. Neither doo kings of the earth, A ſimilitude.how liberall ſoeuer they be, giuegive ſo much vntounto Gentlemen, as they doo vntounto Senators, or Counſellers: they giuegive, according as they ſhall thinke méet to euerie man. Reſpecting of perſons is not where dutie hath no place.Reſpecting of perſons (as the Schoolemen themſelues teſtifie) is not found, where dutie or bond hath no place: which we may not thinke of God, ſéeing he is bound to no man, nor oweth anie dutie to anie man. Neither is he perſuaded by the nature or dignitie of perſons; ſince rather he putteth vponupon vsus all ſuch perſons as it hath pleaſed him. Otherwiſe, if reſpect be had vntounto our originall, we be all equall, and deriued all from one clod of earth.
We cannot performe all things that be ſet foorth vntounto vsus by God.18 They ſaie alſo, that whereas God laieth before vsus two kinds of life; namelie, matrimonie, or ſole life: vnleſſe he ſhould permit vsus to hauehave a frée choiſe, he might ſéeme to dallie, and in vaine to ſet foorth thoſe things vntounto vsus. If this kind of reaſoning were effectuall, a man might ſaie; Séeing life and death are ſet before vsus by God, A ſimilitude.there is ſtrength naturallie preſent, whereby we challenge vntounto our ſelues life, refuſing death. And whereas in like maner there is ſet foorth vntounto vsus, either the obſeruing or tranſgreſſing of Gods commandements: there is libertie granted, and ſtrength ſufficient in vsus to put in execution either of them, at our owne pleaſure. When as neuertheleſſe it appeareth moſt manifeſtlie, that none without the ſingular grace of GOD can kéepe the commandements: A ſimilitude.euen as a ſicke man, although that health be propounded vntounto him, can neuer of his owne bare and ſimple choiſe recouer health without the benefit of God; by meanes of the phyſician and medicines.
A ſimilitude.Further, whereas there be ſundrie arts and functions of mans life, which are ſet before vsus; yet are we not all fit for them: neither hauehave we equall ſtrength and power to compaſſe them. There be ſome, which are altogither vnapt to learne lawes, or phyſicall ſciences, or languages, or honeſt arts: bicauſe perhaps they want memorie, wit, or induſtrie. And to others, which be of the weaker ſort it would be impoſſible, that they ſhould take vponupon them the feats of warre, or the ſhip-mens cunning. Wherfore, touching virginitie, or ſole life, there is no commandement extant, which is not conuenient for all men. Euerie one ought in himſelfe to doo that, which we ſée the wiſer ſort of parents neglect not to doo towards their children, when they are to put them to anie art or occupation: verelie they ſearch out what they can doo, wherevnto they are apt and able; which being knowne, they determine of them, as they ſhall ſée them naturallie giuen and made therevnto. Wherefore, let vsus not deale vnaduiſedlie; but let vsus earneſtlie deſire God by praier, that he will ſhew vsus what kind of life may be moſt conuenient for our ſaluation, & that it may be conformable to the grace which is giuen: and God will not faile them, which inquire and aſke counſell of him.
19 They vniuſtlie accuſe vsus, We deſpiſe not praiers & faſtings.as though we deſpiſe praiers and faſtings; which thing they ſpeake not trulie: ſéeing we knowe, that chaſtitie is conuenient both for matrimonie, & for ſole life; neither doo we thinke that it can be had, vnleſſe it be granted by God. But this we ſaie, and conſtantlie affirme; that it is a raſh part for vsus, to will and go about to preſcribe vntounto him, in what ſtate he ſhould place and appoint vsus, when we burne and are tempted; in ſuch ſort, that we being ouercome, doo yéeld our ſelues vntounto luſt; leauing matrimonie (which we may vſe as a iuſt remedie appointed by God) to giuegive our ſelues ſo long to praier and faſting, vntill we win the will of God, that he at our owne choiſe would hauehave vsus not chaſt married folks, but continent ſole liuers. In things indifferent God dooth not alwaies grant the ſuppliant that, which he iudgeth good for himſelfe.In theſe indifferent things, we obteine not alwaies that which we our ſelues thinke to be good for vsus; but rather that, which GOD knoweth dooth make moſt for the ſanctifieng of his owne name. Paule praied to be deliuered from the ſting of the fleſh, and from ſatan which buffeted him: but he heard that grace ſhould ſuffice him.
20 They alſo, which ſerue this or that ſaint, An obiection.argue after this maner; God granted a ſole life vntounto Paule, vntounto Iohn; therefore the ſame is granted vntounto all. I anſwer, An anſwer.that this is a verie cold cauillation; ſéeing there is brought no full and perfect induction. For as touching ſome, The induction is not perfect.it may be granted, that God gaue particularlie vntounto them the gift of ſole life: but that it is vnderſtood to be of all men alike, it is both falſe, and againſt the holie ſcripture; partlie in Matthew, and partlie in Paule. Alſo there is a place brought by them out of the epiſtle to the Philippians; I may doo althings in Chriſt, Phil. 13, 4.who ſtrengtheneth me. But the ſenſe of theſe words is not generallie to be taken: for Paule was minded, A place to the Philippians diſcuſſed. Phil. 1, 24, and 2, 24.as it is there written, to hauehave abidden longer with the Philippians, who neuertheles could not eſcape the perſecution of Nero the emperour. Alſo he deſired to hauehave the lawe of his members taken awaie, Rom. 7, 24.which reſiſted the lawe of the mind: which might not be, ſo long as he liued here. Wherefore the apoſtle, in that place, ſpake of hunger, thirſt, penurie, pouertie, and finallie of the croſſe, which Chriſt dailie laid vponupon him to beare. Theſe things he ſaid, that he was able to endure through Chriſt: but he ſpake not of thoſe things, which men by their owne raſhneſſe doo willinglie laie vponupon themſelues. It is your owne litherneſſe (ſaie they:) for if you would, no doubt, but you might repell from you the burning and ſtings, which ye alledge for an excuſe.
Here we demand againe of them, that when a man dooth that, ſhaking off all ſlouthfulneſſe, which other men doo not, whether he hauehave that which he hath of himſelfe, or of God? Beware thou ſaiſt not; Of himſelfe: for then ſhalt thou diſcouer thy ſelfe to be a Pelagian. And if thou ſaie; Of God: then of neceſſitie thou confeſſeſt, that there is ſomething in him, which is not granted vntounto other men; and that is euen the ſame which we ſpeake of. Certeinlie, a miſerable thing is the deriding which they make of vsus, when we vſe to name the word, Gift, or Vocation: and they ſaie, that theſe be dreames and imaginations of our owne. Howbeit, theſe men ſhould knowe, that we are not ignorant, that the Schoole-doctors hauehave not ſpoken on this wiſe: howbeit, the faithfull, and ſuch as be verie godlie and ſincere, hauehave not béene aſhamed to vſe theſe termes, The names of gift and calling.which the holie Ghoſt hath ſpoken in the holie ſcriptures. The name of calling is vſed by Eſaie, in like maner by Ieremie, and the other prophets: Eſai. 49, 1. Iere. 7, 13. Ioel. 2, 32. Rom. 8, 29. Rom. 9, 12. Rom. 11, 29 1. Cor. 7, 20. Gala. 1, 15.in the new teſtament it is vſed, in the 8. 9. and 11. chapters to the Romans; alſo in the 7. chapter of the firſt epiſtle to the Corinthians; in the firſt chapter to the Galathians, and elſe-where in other places, which would now be ouerlong to recite.
And in like maner touching gifts, what néed we to doubt; we hauehave Paule in the 11. to the Romans. And Chriſt ſaith; Saue they to whom it is giuen. Rom. 11, 29.In the ſame 7. chapter to the Corinthians, it is ſaid; Matt. 19, 11.Let euerie one abide in that ſtate, 1. Cor. 7, 20.wherevnto he is called. And in the 11. chapt. to the Romans, he ioined theſe two words togither; The gifts and calling of GOD are without repentance. Rom. 11, 29.Neither doo we ſaie, that the gift of ſole life is of that ſort, that by it all temptation can be taken awaie: By the gift of ſole life is not meant all temptation to be taken awaie.for we knowe that we ought to praie, to chaſtiſe the bodie, to bring the fleſh into ſubiection, yea, euen they which are in matrimonie; much more they which liue a ſole life. But we ſaie, that thoſe temptations are not to be borne, whereby either we are ouercome, or our mind ſo darkened, as we are not able to execute thoſe things, What temptations are not to be borne.which we ought to doo; or elſe be ſo defiled, as we call not vponupon God with a good and pure conſcience. For it behooueth them, which after this maner be afflicted, to ſéeke redreſſe by matrimonie: otherwiſe this is nothing elſe, but to ſtriue againſt God. But the chaines, wherewith manie of our aduerſaries be tied, The chains wherewith the aduerſaries be tied.are idleneſſe, and the luſt of voluptuouſneſſe: for they flie the yoke, the labour of bringing vp children, and the gouernment of houſhold; and giuegive themſelues to nothing elſe, but to hoording vp of riches, to pride, and prodigalitie.
21 Perhaps thou wilt demand, How the gift of God is knowne in temptations. Auguſtine.how theſe gifts ſhall be knowne in temptations? Wherin, leaſt thou ſhouldeſt thinke, that I bring a deuiſe of my owne head, thou ſhalt heare what Auguſtine ſaith in his booke De ſancta virginitate, 44. chapter; The ſecret gifts of God, which are not knowne, vnleſſe temptation make ſearch, doo declare vntounto euerie man what he is. Alſo in the 45. chapter; Vndoubtedlie, except temptation be preſent, there is no demonſtration made of this gift. Herevnto alſo agrée the ſcriptures: for the apoſtle ſaith; It is better to marrie than to burne. And Chriſt ſaid; 1. Cor. 7, 9.He that is able to receiue, let him receiue. The which ſaiengs, Matt. 19, 11.if they be examined, doo call vsus backe to the ſearching out of temptations. It ſéemeth alſo, that the ſeuerall ſtates of our vocations are to be conſidered: for ſome of them are verie much repugnant vntounto matrimonie; The ſtates of our vocation muſt be conſidered.ſuch are the ſtate of trauelling, wandering abroad, nauigations, and ſuch like: wherein it dooth not eaſilie appeare, to what purpoſe thou ſhouldeſt enter into matrimonie; ſéeing thou canſt not attend therevpon. When ſole life is commanded.So long therefore as theſe vocations ſhall be neceſſarie for thée, perhaps by the word of God, and that thou canſt not ſhake them off, ſole life is commanded thée by God.
Moreouer, Alſo the inclination of the mind muſt be weighed.thou muſt weigh the inclination of thy mind; eſpeciallie, whileſt thou ſhalt be at quiet from the heat of temptations: for ſéeing we, ſo manie as are of Chriſt, hauehave the ſpirit of GOD, therefore manie times we hauehave intiſements and prouocations of minds. Furthermore, beware that thou hauehave not a deſire vntounto an vnprofitable, idle, and lither ſole life: We muſt beware of an vnprofitable and filthie ſole Wherevnto a ſole life muſt tend.I ſaie not a delicate, vnchaſt, and filthie ſole life. Moreouer, let the end of a ſole life hauehave reſpect to the vnſeparable cleauing vntounto God, for the labouring in his ſeruice, for the preaching of the Goſpell, & for a man t'applie himſelfe night and daie in praiers, ſtudies, and good works: otherwiſe thou mighteſt be reckoned among the fooliſh virgins. We be not of Iouinians mind, that matrimonie is to be accounted equall vntounto virginitie; or ſole life: I ſpeake not in reſpect of the holineſſe of the degrée; but bicauſe of the commodities, and fewer cauſes of diſtracting of the mind. And thus we preferre virginitie, ſo that other things be of equalitie: but if there be found greater faith and charitie in matrimonie, I will not make anie account at all of infirmitie. Wherfore Auguſtine in his booke De virginitate, ſaith; We ſaie, Auguſtine.that better is a modeſt and obedient married woman, than is a proud and ſtubborne virgine.
Neither doo we iudge of ſole life, that it is in theſe daies, as it was héeretofore among the Iewes and Ethniks, of no honeſt reputation: for Cicero, Cicero.in his booke De legibus, writeth; Forbid ye that none doo lead a ſole life. Chriſt remooued awaie this ignominie of ſole life and barrenneſſe, Chriſt remoued the ignominie of ſole life. Matt. 19, 12. 1. Cor. …, 26. Ibidem. 7.when he ſaith; He that is able to receiue, let him receiue. The ſame is alſo confirmed by the words of Paule; It is good for them that be vnmarried, ſo to continue: I would hauehave all men to be, euen as I my ſelfe am. The ſumme of all the reaſons is, Euerie man muſt ſaile with his owne wind.that euerie one ſhould ſaile with his owne wind, according as he is inſpired by the holie Ghoſt; and as the gift is allotted vntounto him. We adde alſo, that theſe gifts are not perpetuall: for he which had néed of matrimonie, at a certeine time, Theſe gifts are not perpetuall.perhaps being more growen in yeares, and his wife being now dead, ſhall hauehave no more néed to marrie. And he perhaps, that was ſometime able to liue a ſingle life, ſhall hauehave néed to be married. It is therefore the wiſeſt waie for a man not to intangle himſelf with vowes: let a man hold faſt his libertie, and caſt not him ſelfe into that, from whence he cannot be woond out without ſome ignominie. Whie an vnpure ſole life muſt be auoided.An vnpure and defiled ſingle life is chéeflie to be auoided; bicauſe it ſuffereth not a pure and ſincere calling vponupon the name of God: for when the conſcience is polluted, no man dare lift vp his eies vntounto God; neither dooth he deſire with an effectuall faith, thoſe things which he praieth for. Neither doo thou ſo vnderſtand me (as I hauehave alreadie admoniſhed) that I preferre virginitie in reſpect of it ſelfe before matrimonie; otherwiſe than that it wanteth more the cares and troubles of this preſent life.