A General View of Papistry, Book 1 · Controversy 5 · Question 5
THE FIFT QVESTION CONCERNING the lawfulnesse of mariage in Ministers.
THis question hath three partes: first, whether it bee expedient or requisite that all Ministers should be tied vntounto single life. Secondly, whether men twice maried are to be admitted into the ministerie. Thirdly, whether Ministers hauing entred into holie orders, ought to renounce the societie of their wiues before maried.
THE FIRST PART, WHETHER IT BE lawfull for Ministers to marrie.
The Papists.
error 77 BEllarmine confesseth that single life is not imposed vponupon Ministers by the lawe of God, for there is no precept either in the olde or new testament, that forbiddeth Ministers to marrie: but it is a positiue law of the Church, most ancient and most iust, kept and obserued euen since the Apostles time. And therefore it is not now lawfull for Ministers to marrie, cap. 18. lib. de Clericis.
1 1. Timoth. 2.3. the Apostle sayth, that no man that warreth, entangleth himselfe with the affayres of this life: But to bee maried and to hauehave care of houshold, are counted amongst the affayres and busines of this life: Ergo, a Minister who is the Lords souldier, ought not to entangle himselfe therewith, Bellarmin.
Ans. First, the Iesuite before confessed, that they had no scripture against Ministers mariage, how is it then, that now he pleadeth scripture? Secondly, we must put the Iesuite in minde of his owne exposition of this place, lib. 5. de pontif. cap. 10. where, this place being alleadged against the temporall dominion of Ecclesiasticall persons, he answereth, that this place onelyonly forbiddeth negotiationes, and mercimonia, merchandise and traffick in the worlde, not regimen politicum, not politicall regiment. If then the politicall care of a citie, prouince, or common-wealth be no impediment, in his iudgement, to the spirituall warfare: much lesse without all question is the domesticall care of one familie, the charge of wife and children. Thirdly, we vtterly denie, that mariage is an hinderance or let to the calling of Ministers: nay we say, that it is an helpe and comfort to those that hauehave not the proper gifte of continencie.
2 The Iesuite giueth diuers instances, wherein mariage is a let and impediment to ministers: As, it hindreth their prayer, their preaching, their almes and liberalitie to the poore, for they hauehave wife and children to care for. Bellarmin.
Answere: First, belike you esteeme of mariage as of an vnholie and vnpure thing, that a man can neither pray, nor doe the office of a Christian performing the duetie to his wife: and indeede one of your companions calleth mariage a prophanation of sacred orders. Greg. Martin. discouer. cap. 15. sect. 11. Whereas the Apostle calleth it an honourable state, Heb. 13. and it was instituted in Paradise, whereas before the fall of man there was no vncleane thing. Secondly, we denie not, but that abuse of mariage both in ministers and other lay-men, is an impediment to all holie actions: and therefore Saint Paul giueth generall Counsell to all both ministers and others, that they which hauehave wiues should bee as though they had none, 1. Cor. 7.29. that is, should liue soberly in mariage, and not giuegive themselues to the wantonnes of the flesh. Thirdly, neither doth mariage hinder hospitalitie: for Saint Paul requiring that a minister should be harborous, 1. Tim. 3.2. giueth also rules concerning the gouernement of his familie, his wife and children. vers 4.11. For to whom may he better commit the care of houshold affayres then to his wife? And that familie which is guided by a carefull & godly huswife, we see by experience, to yeeld more reliefe to the poore, and giuegive entertainement to strangers, then those houses which hauehave none. And where it is obiected, that Ministers will care altogether for their children: It hath been seene that single priests in time of poperie, hauehave been more couetous and greedie to enrich their kinred, then maried Ministers hauehave cared for the prouision of their children.
3 Single life by the Apostle is preferred before the maried estate, and therefore fittest for Ministers: for he that is maried careth for the things of the world, 1. Cor. 7 33. Rhemist.
Ans. First, single life is preferred before mariage, in all men, & not onelyonly in Ministers: And therefore as lay-men are not bound to single life, though it be in it self more conuenient, so neither ought ministers to bee. 2. Though a thing in it selfe be best, yet is it not vniuersally best for eueryevery man: as riches are better then pouertie, because they are Gods blessing: yet is it not best for eueryevery man to be rich: God seeth it good, that some men should be poore: So single life is the best for those that hauehave the gift of chastitie, that can with a quiet conscience liue single: otherwise matrimonie were much better: for Saint Paul, that wisheth that eueryevery one would liue single as hee did, yet afterward sayth, It is better to marrie then to burne: So that by the Apostles iudgement, to marrie is best for him that hath not the gift of continencie. Iewel. pag. 232. defens. Apolog.
The Protestants.
THat it is not onelyonly lawfull but conuenient, that all men both Ministers and others, that hauehave not receiued a proper gift of continencie, should marrie, and that it is agreeable and consonant to the word of God: thus wee shew it.
1 The scriptures are most playne for the mariage of Ministers, 1. Timoth. 3.2. Saynt Paul sayth a Bishop, and generally eueryevery Minister, may be the husband of one wife: and verse 11. their wiues are described, howe they ought to behaue themselues: Let their wiues be honest. Ergo, it is lawfull for them to bee maried. Bellarmine answereth, that Saynt Paul speaketh of the wiues which they had before their calling and ordayning, not those, which they should marry after. But there appeareth no such thing out of the text: Nay Saint Paul, say wee, had libertie as well as others, to leade about a sister a wife, euen after hee was an Apostle, 1. Corinth. 9. Wherefore it is as lawfull afterward as afore. Bellarmine answereth: We must thus read, a Sister a woman, and it is like they were women, that did minister vntounto the Apostles and followed them. We replie: First, the word Sister, doth implie a woman, and therefore it had been an improper and needlesse speech, to say, a sister a woman: therefore we must rather read, a sister a wife. Secondly, if they were other women, which ministred of their substance, what neede the Apostles to be mayntained of the Churches? if they ministred but in their seruice and attendance, who were more fit to doe it and to follow them from place to place then their wiues? Thirdly, the phrase of leading about a sister, importeth a superioritie and authority, such as the husband hath ouer his wife.
Another place we hauehave, Hebr. 13.3. Mariage is honourable among all men: Ergo, amongst Ministers. Bellarmin. If it were meant of all mariages, then to marrie within the degrees of consanguinitie, were also honourable. Answere: This is a very childish cauill: First, hee might hauehave read further, And the bedde vndefiled: Saint Paul therefore speaketh of lawfull mariage: and indeede the other ioyning and coupling of men and women together contrarie to GODS lawe, is not to bee counted Matrimonie or Wedlocke, but Incest rather and Fornication, as the brother to marrie his brothers wife, and such like. Secondly, Saint Paul sayth, not all mariages are honourable, but mariage is honourable for all men; the generalitie is not of the thing, but the persons: Wherefore we doe fittly conclude out of this place, that marriage is lawful and commendable euen among ministers. argum. Caluin.
Further Saint Paul saith, For auoyding of fornication, let eueryevery man hauehave his owne wife, 1. Corinth. 7.2. Here is no restraint for Ministers. Bellarm. this is to be vnderstoode of those that hauehave not made a vow of continency. Answer: First, our Sauiour Christ commaundeth no such vowes: it is a cruell Antichristian yoke laide vponupon Ministers, to binde them, when they receiue orders, to vowe single life: & therefore your Antichristian decree ought not to abridge the generall libertie granted by the Apostle. Secondly, the end of marriage is generall, to auoyde fornication, and therefore the remedie also is generall: for euerie man hauing not a proper gift of continencie, may be in danger of that inconuenience, if he be denyed the ordinarie helpe. Melancthon.
Againe, 1. Timoth. 4. to forbid marriage is called a doctrine of diuels: but the Popish Church forbiddeth marriage. Bellarm. Wee doe not forbid marriage to any, but we require single life of all that are entred into orders, which, it is at their owne choyce to receiue, or to refuse. Ans. First, it is necessarie that some should receiue orders, and be consecrate to the Church ministerie: wherefore requiring this condition of all such to liue single, though particularly you prohibite not this man or that to marrie, yet generally you prohibite the whole calling, which is worse. Secondly, if you say you doe not forbid marriage simplie to all: no more did the Manichees, for they suffered their scholars and auditors to marrie. And Saint Augustines words are generall. Ille prohibet matrimonium, qui illud malum esse dicit: he forbiddeth marriage,Cōt. Faust. li. 30. cap. 6. that thinketh it is euil: you therefore forbidding marriage, must needs hold opinion that is wicked and euill.
2 This restraint of the marriage of Ministers, hath not been of ancient time in the Church, but imposed vponupon the Church of late, 1000. yeere after Christ: Polycrates Bishop of Ephesus anno 180. had seuen of his progenitors before him Bishops of the same See. In the Nicene Councel Paphnutius stoode vp, and stayed the decree, that should hauehave past, for restraining of the marriage of Ministers, and it is saide, Synodus landauit sententiam Paphnutij: The Synod commended Paphnutius sentence. Sozomen. lib. 1. cap. 11. Gregorie the father of Gregorie was Bishop of Nazianzum. The Greeke Church neuer yet receiued this popish decree of single life, and their Bishops are married at this day. Bellarmine saith, that the Church of Rome hath dispenced with them, cap. 18. Ergo if the Pope would dispence with the Latine Church, it might be lawfull enough then for Ministers to marrie; wherefore it is but a humane constitution. Againe, it is false that they hauehave dispenced with the Greeke Church: they care not for their dispensations, but vse their owne Christian libertie: neither was the Greeke Church euer subiect to the Bishop of Rome.
Thus we see, that in times past marriage was lawfull for all men, vntill Pope Nicholas the second, Alexander the second, and Gregorie the seuenth, that notable sorcerer and adulterer: for these three comming together, one not long after another, began by publike decree to restraine Priests marriage: not long after them, Anselme began to play the Rex here in England, anno 1104. who stoutely proceeded in his vngodly purpose,Fox pag. 1166. and enacted that married Priests should either leaue their wiues, or their benefices. At which time 200. Priests at once came barefoote to the Kings palace, to make complaint: And for all Anselmes Popelike and outragious proceedings against married Priests, yet they continued married well nie two hundred yeeres after Anselmes time,Pag. 1167. doe what he could: and thus it is manifest, that the restraint of Ministers marriage is no ancient thing, but then began most to be vrged, when Antichrist fullie was reuealed to the world, when as the orders of Friers came in and were confirmed and priuiledged vnderunder Boniface 8. about anno 1300.
3 What better argument can we hauehave against this Popish decree, then the great vncleannes, and foule enormities that hauehave been brought, by the meanes thereof, into the Church? In the time of Gregorie the first, who enioyned his Clergie to liue single, commaunding on a time his seruants to catch him some fish, out of his Motes and Ponds, in stead of fish they brought vntounto him sixe thousand heads of yong children: whereupon, he fetching a great sigh with himselfe, commended then the saying of the Apostle, It is better to marrie then to burne. Bellarmine hath no better answere then to denie the storie, which notwithstanding is found in the Epistle of Huldericus Bishop of Augusta, which he sent to Pope Nicholas. Fox. pag. 1155.
In Anselmes time, after the restraint of Ministers marriage, great rumors, and complaint was brought to him,Fox. pag. 1165. of the execrable vice of Sodomitrie, which began to raigne in the Clergie. Pope Pius the second saide, hee sawe manie waightie causes, why wiues should bee taken away from Priests, but he saw more why they should be restored to them againe. Bishop Iewell Apol. cap. 8. diuis. 3. Bernard saith, Tolle de Ecclesia honorabile coniugium, &c. Take from the Church honorable Matrimonie, shall you not replenish it with incestuous persons, concubinaries, Sodomiticall vices? Hereupon the popish Catholikes seeing their owne infirmitie,Sup. Cant. serm. 66. Iuel p. 231. began thus to salue vp the matter, Si non castè, tamen cautè: if thou deale not chastly, yet deale charily. Yea they are not ashamed thus to write, If any of the Priests should bee found imbracing of a woman,Fox. p 785. it must bee expounded and presupposed, that hee doth it to blesse her.
I but (saith Bellarmine) these are the abuses of single life, will you condemne a good thing, because of the abuse? by the same reason (saith he) coelum & terra tollenda sunt, Heauen and earth must be taken away, because they were abused of the heathen and taken for Gods. cap. 21.
Answere: First, wee say not, that these bee the fruites of single life, which Saint Paul commendeth in all those that hauehave the gift, but of this co-acted and constrained Popish Virginitie, which is imposed indifferently vponupon all, and cannot hauehave any good vse: secondlie, when you can proue that restraining of Ministers marriage is of Gods ordinance, as it is certaine Heauen and earth are of his making, then wee will grant vntounto you, that it may hauehave a right vse, and for the abuse ought not vtterly to be abolished.
4 Lastly, Augustine saith, Quae nubere volunt, & ideo non nubunt quia impunè non possunt, melius nuberent, quàm vrerentur, id est, De sanct. virgin. cap. 34.quàm occulta flamma concupiscentiae in ipsa conscientia vastarentur. Those Virgins, which would marrie, but cannot, because of restraint, and reproch, might better marrie then burne, that is to say, then with the secret flame of concupiscence, to be wasted and consumed in their conscience. Wherefore it followeth, that all they, both Ministers, votaries & Virgines, that hauehave not power to absteine, should doe better, for all their profession and vow, to marrie, then to burne.
THE SECOND PART, WHETHER any ought to bee admitted to the Ministerie after second marriage.
The Papists.
THey denie not, but that Bishops and Ministers, hauing been once married, error 78 are rightly ordeyned, so that afterward they doe not companie with their wiues: but they which hauehave been either themselues twice married, or hauehave married a widdow, which had a husband before, are vtterlie vncapable of holy orders, Bellarmine cap. 23. Rhemist. Timoth. 3. sect. 4. and this they call Bigamie.
1 They reason thus out of Saint Pauls words, 1. Timoth. 4.2. A Bishop must be the husband of one wife: that is, say they, that no kinde a way was, Bigamus, or had two wiues either at once, or one after another: And they proue their interpretation thus: First, as Saint Paul describeth a widow of the Church, 1. Timoth. 5.9. that hath been the wife of one husband, so here hee saith of a Bishop, that he should be the husband of one wife: but that is meant, successiuè, of one husband after another: for it was neuer seene that one woman should hauehave more husbands then one at once, nor neuer suffered either amongst the Iewes or Gentiles: therefore it must be so taken here, a husband of one wife: that is, who hath been but once married, as it is taken there, a wife of one husband, that neuer had more, not onelyonly simul, at once, but not successiuè, not successiuely one after another, Bellarmine cap. 23.
Ans. First, there were many women both among the Iewes and Gentiles, that had forsaken their first husbands, and were vnlawfully coupled to others, and so had moe husbands at once, and likewise many men that had done the like to their wiues, but afterward repented, and were conuerted to the Christian faith, but yet were not admitted to any publike office in the Church, because of their former infamous life. Of such the Apostle speaketh in both these places, and not of those that married one wife, or one husband after another. It is therefore great boldnes, and a greater vntruth to say, that there were none such heard of in those dayes: for although it were neither lawfull then nor now, yet both many such were heard of in those dayes, and it were no hard matter to finde out some now among the papists, that hauehave had more then one wife at once. Secondly, he is not to be counted Bigamus, or Digamus, that is coupled and ioyned to one wife after another lawfullie, but he that vnlawfully at once enioyeth more then one. Fulk. Annot. Timoth. 5. sect. 6. & cap. 3. sect. 4.
2 Againe say they, the high Priest in the lawe was not permitted to marrie a widow, Leuit. 21.13. Which lawe being obserued in the high Priest, ought much more to be kept now, Rhemist.
Answere: That lawe concerning the high Priest, did onelyonly appertaine to himselfe, who was a figure of Christ: neither can it be extended to the Ministers of the Gospell, no more then any other partes of his office, that were peculiar to that state and calling, Fulk. Annot. 1. Timoth. 3. sect. 4.
The Protestants.
THat it is not by the word of God forbidden, that any man should marrie the second, yea the third time, after the decease of his wife, neither that hee is to be counted vnchast or giuen to wantonnes in so doing (much lesse hee that in his first marriage taketh a widow,) neither that, to hauehave been twise married ought to be a barre or a stop from entring into the state and calling of the Ministerie, if otherwise the man be qualified and furnished with sufficient graces for that calling: thus it is proued.
1 They that cut off such, as hauehave been twise married, from behauing any calling in the Church, doe sauour of the heresie of Montanus, into the which also Tertulliane fell, who condemned second marriage: for if once marriage be no impediment nor preiudice to him that is to bee ordained, but second marriage be, then doe they disallow second marriage, (because a man is thereby disabled to be a Minister) if not simply, yet they make it lesse lawful, nay more offensiue, and subiect to obloquie and reproch. But the scripture maketh no difference betweene first & second marriage: S. Paul saith, For auoiding of fornication, let eueryevery man hauehave his own wife: he saith not, his first wife: but generally: so that it is lawfull for auoiding of fornication to marrie the second or the third wife, as well as the first.
2 If it be as lawfull to marrie the second wife, as the first, if it be for auoiding of fornication, then secōd marriage doth no more hinder the receiuing of orders then the first: but the antecedent is true: for what should make the second marriage lesse lawful? not any dutie that the wife or the husband oweth to the partie deceased: for they are free in that respect, & set at libertie, Rom. 7.3. Neither is the end of marriage made frustrate more now then before: for hee that marrieth the second time, may hauehave as good cause to doe it, for auoiding of fornication, as he had at the first.
3 Second marriage, make the worst of it you can, is not so great a blot as fornication, or adulterie, or to hauehave a Concubine: but these were no lets of priesthood in poperie: Nay, we reade that Augustine in the purer age of the Church, that confesseth he had two Concubines, yet afterward was made presbyter,Confess. lib. 6. ca. 15. and at the last a Bishop for all that. Wherefore, there is no reason that exception should be taken against a twice married man, seeing a fornicator is free.
Lastly, of this opinion Augustine seemeth to be: That it is as lawfull to marrie the second time & the third, as the first. Ait Apostolus, mulier alligata est viro, quamdiu vir eius viuit; non dixit primus, secundus, tertius, aut quartus: The woman is bound (sayth the Apostle) so long as her husband liueth; he sayth not,De bono viduitat. cap. 12. the first husband, second, third, or fourth: So the woman is as free after the first or second husbands death, as when she was a virgin. Yet if she can content her selfe with her widowes estate, and hauehave the gift of continencie, she shall do better not to marrie: But if she hauehave not, it is better to marrie (S. Paul sayth not, the first, second or third time, but so often as she hath neede) rather then to burne.
THE THIRD PART, WHETHER MINISTERS ought to refrayne the companie of their wiues, being entered into orders.
The Papistes.
THey confesse, that Peter and other of the Apostles were married, but after their calling they had no companie with their wiues, Rhemist. Math. 8. sect. 3 error 79 And so ought the Ministers of the Gospell (sayth Bellarmine) be kept from the vse of their wiues, to whom they were married before their calling.
1 The Priests of the lawe were bound to withdrawe themselues during the time of their seruice, while they attended vponupon the sacrifice, and to forbeare the companie of their wiues: much more the Priests of the lawe, that must alwayes offer sacrifices, must be alwayes free from matrimonie, Rhemist. Luk. 1. sect. 10.
Ans. 1. The Leuiticall priesthood did represent and shadowe forth the priesthood of Christ, and their legall cleansings, washings, abstinence, purifyings, did shewe forth the holines and perfection of the priesthood of Christ: wherefore the lawe of their abstinence doth no more binde vsus, then other of their legall purifications: they hauehave their end in the priesthood of Christ. 2. We acknowledge no sacrificing priesthood in the newe testament, nor any sacrifice in the Church for sinne, but onelyonly that sacrifice of atonement vponupon the Crosse: but our sacrifices are spirituall, of praise and thanksgiuing; therefore the argument followeth not from the priests of the law, to those that are no priests, Fox. pag. 1166. 3. Purenes of life, we grant, is as much required now in Ministers of the Gospell, as it was then in the priests of the lawe: therefore they ought as well to hauehave libertie to marrie, seeing matrimonie is the best remedie agaynst fornication and vncleannes of life.
2 Another argument they picke out of S. Paules words, 1. Corinth. 7.5. Defraude you not one another, vnlesse it bee by consent for a time, that you may giuegive your selues to prayer. If the lay man cannot pray, vnlesse he abstaine from his wife, the Priest, that must alwaies pray, must alwaies abstaine, Rhemist.
Ans. 1. The lay man is bound to offer prayers alwaies as well as the Priest, and so by this reason, neither ought any lay man to performe his duetie to his wife, if it were an hinderance to praier. 2. S. Paul speaketh not here of all praier, but of a speciall kind, which, to be made more feruent, requireth fasting and abstinence, which kind is not alway necessarie, but vponupon some certaine occasion. 3. It is so farre off that a lay man cannot pray, vnlesse he abstaine from his wife, that many times he prayeth more quietly then he that is vnmarried, or abstaineth, if he hauehave not dominion ouer his lust, Fulk. annot. 1. Cor. 7.5.
The Protestants.
NEither the Apostles forsooke the companie of their wiues, after they were called and chosen of Christ, neither ought the Ministers of the Gospell to renounce, abandon, and forsweare the societie and fellowship of their wiues: but rather to liue with them in all temperance and sobrietie, for the good example of others:
1 It is proued out of the 1. Cor. 9.5. that Peter & the other Apostles did leade about their wiues in their companie, and S. Paul there sayth, that he also might vse the same libertie. Likewise, 1. Timoth. 3.5. S. Paul giueth rules concerning the house and familie of the Minister, his children, the behauiour of their wiues. vers 11. But where, I pray you, is it fitter for the Ministers wife and children to be, then with her husband? By these places it is apparant, that Ministers wiues were not excluded from their husbands companie: as a thousand yeere after & more it was decreed by Anselme, that they should not dwell in house with their husbands, nor talke with them without two or three witnesses, Fox. pag. 1167.
2 It is cleane contrarie to the scripture. First, our Sauiour sayth, whosoeuer putteth away his wife, except it be for fornication, causeth her to commit adulterie, Math. 5.32. By this rule, therefore a Minister ought not for any other cause to put away and dismisse his wife, but for fornication: Ergo, it is not lawfull because of his calling, or vponupon any other colour to send her away. Secondly. S. Paul sayth, They ought not to defraud one another but for a time, and that with consent, 1. Corinth. 7.5. Therefore if the wife will not consent, her husband cannot goe from her: nay, though there be consent, yet they must be asunder but for a time: they cannot by consent altogether breake off, and dissolue their marriage, which was made before God, though they would neuer so fayne themselues, vnlesse it be for fornication, then without consent the marriage knot is broken.
3 Peter left not the companie of his wife after he was made an Apostle: for he had a daughter called Petronilla, of whom the popish legends write much holines, which must needes be borne after he was called Peter. And agayne, it is proued by her age, for she was so young in the persecutiō vnderunder Domitian, that Flaccus the Countie desired her in marriage: but if she had been borne before Peters Apostleship, she must hauehave been threescore yeere old at that time, or hard vponupon, Fulk. Math. 8. sect. 3.
4 Augustine thus writeth of this matter: Vna sola esse causa posset, qua te id. quod vouisti, non solum non hortaremur, verumetiam prohiberemus implere, si forte tua coniux hoc tecum suscipere animi, seu carnis ins…rmitate recusaret, Epistol. 45. There may be one cause, and no more, which would make me, not only to moue you to performe that which you hauehave vowed, but to disswade and forbid you, namely, if your wife by reason of her weakenes, should refuse to beare the yoke with you. Therefore, by Augustines sentence, neither ought a Minister that is married, performe the vow of continencie which he made, without consent of his wife: for he speaketh generally of vowes made by those that are ioyned in Wedlocke.