43. The seuenth Chapter. Of Marriage, and Sole life; especiallie of

The seuenth Chapter. Of Marriage, and Sole life; especiallie of Ministers.

IT is now a thing woorthie to be noted, ¹ 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 vnto a prophetisse, which both conceiued, and also brought him foorth children. Ezechiel also was maried. Wherefore that Syricius of Rome, ² and his fellowes must not be harkened vnto; when they forbid the whole ministerie vnto 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: ³ and bicause in the old law it is commanded; Be ye holie, for I am holie: and againe; ⁴ Ye 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. ⁵ 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? ⁶ It was the maner of the Ethnikes, to haue their prophetisses either virgins, or else such as were of sole life: as it is written of the Sibyls. They also appointed certeine priesthoods vnto 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, ⁷ 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 giue 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 vnto 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 haue taken vpon 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, ⁸ belong not to co~mon fasting, or to common and vsuall praiers: for otherwise it would be lawfull for no man, either to marrie, or to haue a wife; forsomuch as all men are commanded to praie without ceasing. And there be sometimes certeine solemne praiers, ⁹ 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; ¹⁰ 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? ¹¹ For as yet were not the turnes of priests distributed by Dauid, Salomon, and Ezechias: ¹² 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 haue 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 haue taken priests out of euerie tribe, and haue commanded continencie; but he would not doo it: yet these men dare doo more than he hath commanded. Further, let them tell vs, whether there were ministers in the primitiue church or no? Vndoubtedlie there were; yea, and those had wiues: ¹³ 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. ¹⁴ 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. ¹⁵ 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, ¹⁶ 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 haue 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 haue doone, if such matrimonies had not then béene in vse. At length, they denie not, but that it was so: howbeit they flie vnto this; namelie, that we must haue a respect vnto the times, and attribute somewhat vnto 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.

¹⁷ 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 vs; 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 vnto vs the maner of the old church, dare alledge against vs 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, ¹⁸ 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: ¹⁹ if the same deacon, after he haue 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; ²⁰ 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 vnder 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; ²¹ and 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, ²² 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 vnto 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 haue 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 vpon the wiues of priests, and their lawfull children onelie.

7 At the last, when they haue almost no other thing to alledge, they flie vnto their vow; as vnto 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, ²³ promise, or oth, hath no force, if it compell vs 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? ²⁴ 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 vs herein, than equitie would.

²⁵ Wherevpon Cyprian, as touching holie virgins, which had vnchastlie behaued themselues, saith; If either they will not, or cannot kéepe themselues chast, ²⁶ let them marrie. Ierom also feared not to write the same vnto Demetrias. ²⁷ Epiphanius 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 vnto such as cannot kéepe themselues chast.

8 Wherefore I returne to that, which is obiected vnto vs out of the words of the apostle, in the first epistle to the Corinthians the seuenth chapter; ²⁸ 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 haue 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 giue themselues vnto fasting.

I grant indéed, that Ambrose, ²⁹ vpon the first epistle vnto 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 vnto 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 haue 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: ³⁰ 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 vs sée, whether the worke of matrimonie (as he affirmeth & saith) haue 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, ³¹ 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; ³² that dooth not more respect the work of mariage, than some certeine rest otherwhile to be granted vnto the priests. Furthermore, Augustine sawe, that this appointment of companies and turnes, is not inough to prooue this matter. For in his questions vpon 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 haue 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 haue accesse vnto 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. ³³ 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. ³⁴ Howbeit, Augustine in the second book of his Retractations, séemeth to haue 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 haue 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 vnto 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 haue they by this rule of Ambrose, but that they may marrie wiues, when they burne and haunt the companie of harlots? ³⁵ 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, ³⁶ 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; ³⁷ 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, ³⁸ 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 giue 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 giue Dauid the sew-bread, ³⁹ demanded of him; Whether his yong men were cleane from women? Vnto 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 vnto God; vnlesse extreame necessitie constreined them: for in such a case, this precept was to be obserued; I will haue mercie, ⁴⁰ and not sacrifice. Put the case that Dauid had béen vncleane; if so be that the priest would haue doone iustlie, ⁴¹ should he not haue giuen the holie bread vnto him? Would he haue suffered him to perish for hunger? No surelie, he would haue giuen him. Yet he neuerthelesse demanded concerning cleanesse, that if perhaps he had acknowledged himselfe to be vncleane, he might at the least-wise haue had a desire to be purged by sacrifice, if he could not inioie it indéed, least the lawe of GOD should séeme altogither to haue béen contemned: howbeit, Dauid answered, that both he and his were cleane. ⁴² 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 haue 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 co~tamination might happen by the means of coniunction: as if a woman haue 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 haue 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 vs a firme argument; thou shalt fall into a paralogisme, ⁴³ or false argument. And these men are chieflie to be reprehended, séeing they set foorth that cause, which (as we haue declared before) they cannot prooue by the lawe, that it made men fowle and vncleane vnder the old lawe.

11 But let vs grant for this time, that in those daies there was some contamination mentioned in the lawe; ⁴⁴ 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 vnto 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? Vnto whose saieng I haue 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 vnto 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 vs persuade them, that they will not so much stand vpon that vncleannesse of the lawe; which neuertheles (as I haue said) they cannot prooue by the lawe: I haue now onelie shewed of that, to the intent the vniust cause of contention may be knowen. If they would haue 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; ⁴⁵ 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 co~meth vnto that action by chance, or (as they call it) by accident. Yea, & of this verie thing we haue 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 haue 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 haue béene so bold, to reason out of Paules words on this wise; ⁴⁶ 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; ⁴⁷ but iudge that it is a thing common vnto all beléeuers, if they be disposed to imbrace that kind of life. ⁴⁸ But it must be vnderstood, that chastitie is generallie commanded by God vnto 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. ⁴⁹ 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. ⁵⁰ Paule affirmeth, that it is the gift of God. Of the making chast for the kingdome of heauen sake, Christ speaketh verie plainelie: ⁵¹ 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 vpon all men.

13 For the establishing and confirming of these things, I take vpon 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 vs: 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 vs; 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, ⁵² 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 vpon thée, we be manifestlie taught, and euidentlie admonished, that it is not giuen vnto others which is giuen vnto thée. Further it should séeme rather, that it ought to be, that the gift of effectuall calling vnto faith in Christ, and eternall saluation, should be common vnto all men; rather than the gift of single life. But that is not granted vnto all men; therefore neither ought this to be accounted common vnto all men. ⁵³ That the other is not common vnto 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 vnto baptisme, or vnto the preaching of the Gospell; And some are catched quicklie, ⁵⁴ 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 vnto me, ⁵⁵ vnlesse my father shall drawe him. By which words it appéereth plainlie, that there be some, which are not drawne. ⁵⁶ Wherefore Augustine said; If thou wilt not erre, I would not haue 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 haue 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, ⁵⁷ that the holie Ghost distributeth them as he will. But and if that those graces, whereof the apostle there speaketh; ⁵⁸ as prophesie, wisedome, knowledge, toongs, &c: were more profitable vnto the church, and tended more to edifieng, than dooth sole life, and yet were not giuen vnto all men; why would we haue sole life to be granted vnto all men alike?

⁵⁹ 14 Perhaps some man will saie, that all men also might haue those gifts, so that they would beléeue: ⁶⁰ for Christ said; If we had faith as the graine of mustard seed, the verie hils should be obedient to our voice. And vnto the Romans it is written; ⁶¹ that These gifts are giuen to euerie one according to the measure of faith. Moreouer, ⁶² twoo things we may saie; namelie, that this faith is not the same, wherewith we be iustified, which is common vnto all beléeuers: but it is the faith of miracles, not granted vnto 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, haue 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 giue the same vnto men; euen so dooth he distribute sundrie degrées of faith. Neither is it our selues, which appoint the measure vnto 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 vnto Christ, and destitute of a iustifieng faith, haue sometimes such graces, ⁶³ 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 vnto the same; and that to euerie one as was conuenient.

⁶⁴ We sée that in the members of the bodie, all members (as Galen De vsu partium witnesseth) haue 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 haue atteined to abilities and gifts alike. Paule dooth testifie the same, who speaking of sole life, bringeth in the word [gift] when he saith; ⁶⁵ 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; ⁶⁶ All 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; ⁶⁷ 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 giue it vnto him: whereby that scripture teacheth, that there be some, vnto 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. ⁶⁸ Augustine in his 19. chapter De bono viduitatis, writeth; It is in vs 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 haue. 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 vnto Maximus; ⁶⁹ 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, ⁷⁰ why dooest thou glorie, as though thou hadst not receiued?

But these men, when they affirme that the gift of sole life is offered vnto 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 haue 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? ⁷¹ Augustine De sancta virginitate, the fourth chapter; I would all men to be as I my selfe am, ⁷² 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 loue 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.

⁷³ 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 vnto 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; Giue 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, vpon whom the secret, yet not the vniust mercie of God doth bestowe it. Hereby it also appeareth, that it is God, which by his secret, but yet by his iust iudgement, distributeth vnto some, not vnto others. And the same Augustine against Iulian, ⁷⁴ 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; ⁷⁵ All men receiue not this saieng, answereth: Thou shouldest haue noted that which is said before; But they to whom it is giuen. Wherein thou shalt note, that to saie, wée haue 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. ⁷⁶ 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, ⁷⁷ and godlie answer of D. Bucer, vnto 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, ⁷⁸ & other such godlie indeuours: for when we haue receiued grace after regeneration, and haue 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 vs from that which the holie scriptures doo most manifestlie teach.

17 They which be against vs, doo obiect, that Paule writeth; ⁷⁹ It is good for a man not to touch a woman; ⁸⁰ I would that all men were as I my selfe am. Wherefore (saie they) would he praise and set foorth these things vnto men, vnles they should be conuenient for all men? He might séeme in verie déed to trifle, & in vaine to warne vs hereof. And it is most repugnant vnto the bountie of God, that he should not giue vnto all men those things which be good: yea, and in granting that vnto one, which he giueth not to another, can hardlie be auoided the respecting of persons. But these men should haue marked, that those words which Paule hath, ⁸¹ concerning the praises of sole life, are neuer put absolutelie. But bicause we should not erre, he alwaies restraineth them; ⁸² Let euerie man (saith he) haue his owne wife, and euerie woman hir owne husband for auoiding of fornication. ⁸³ Let the man render due beneuolence vnto his wife. ⁸⁴ 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, ⁸⁵ 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 haue 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 haue 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, ⁸⁶ and 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; ⁸⁷ 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, ⁸⁸ and bountifulnes; if he giue not all maner of things vnto all men. That is bountifull inough, that whatsoeuer good thing is in vs, all that hath he of his méere mercie powred vpon vs. 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 vpon me the gift of toongs: so much hath he giuen me, as séemed good vnto him. Neither doo kings of the earth, ⁸⁹ how liberall soeuer they be, giue so much vnto Gentlemen, as they doo vnto Senators, or Counsellers: they giue, according as they shall thinke méet to euerie man. ⁹⁰ 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 vpon vs all such persons as it hath pleased him. Otherwise, if respect be had vnto our originall, we be all equall, and deriued all from one clod of earth.

⁹¹ 18 They saie also, that whereas God laieth before vs two kinds of life; namelie, matrimonie, or sole life: vnlesse he should permit vs to haue a frée choise, he might séeme to dallie, and in vaine to set foorth those things vnto vs. If this kind of reasoning were effectuall, a man might saie; Séeing life and death are set before vs by God, ⁹² there is strength naturallie present, whereby we challenge vnto our selues life, refusing death. And whereas in like maner there is set foorth vnto vs, either the obseruing or transgressing of Gods commandements: there is libertie granted, and strength sufficient in vs 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: ⁹³ euen as a sicke man, although that health be propounded vnto him, can neuer of his owne bare and simple choise recouer health without the benefit of God; by meanes of the physician and medicines.

⁹⁴ Further, whereas there be sundrie arts and functions of mans life, which are set before vs; yet are we not all fit for them: neither haue 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 vpon 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 vs not deale vnaduisedlie; but let vs earnestlie desire God by praier, that he will shew vs 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 vs, ⁹⁵ 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 vs, to will and go about to prescribe vnto him, in what state he should place and appoint vs, when we burne and are tempted; in such sort, that we being ouercome, doo yéeld our selues vnto lust; leauing matrimonie (which we may vse as a iust remedie appointed by God) to giue our selues so long to praier and fasting, vntill we win the will of God, that he at our owne choise would haue vs not chast married folks, but continent sole liuers. ⁹⁶ In these indifferent things, we obteine not alwaies that which we our selues thinke to be good for vs; 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, ⁹⁷ argue after this maner; God granted a sole life vnto Paule, vnto Iohn; therefore the same is granted vnto all. I answer, ⁹⁸ that this is a verie cold cauillation; séeing there is brought no full and perfect induction. For as touching some, ⁹⁹ it may be granted, that God gaue particularlie vnto 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, ¹⁰⁰ who strengtheneth me. But the sense of these words is not generallie to be taken: for Paule was minded, ¹⁰¹ as it is there written, to haue abidden longer with the Philippians, who neuertheles could not escape the persecution of Nero the emperour. Also he desired to haue the lawe of his members taken awaie, ¹⁰² 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 vpon 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 vpon 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 haue 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 vnto other men; and that is euen the same which we speake of. Certeinlie, a miserable thing is the deriding which they make of vs, 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 haue not spoken on this wise: howbeit, the faithfull, and such as be verie godlie and sincere, haue not béene ashamed to vse these termes, ¹⁰³ 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: ¹⁰⁴ 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 haue Paule in the 11. to the Romans. And Christ saith; Saue they to whom it is giuen. ¹⁰⁵ In the same 7. chapter to the Corinthians, it is said; ¹⁰⁶ Let euerie one abide in that state, ¹⁰⁷ 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. ¹⁰⁸ Neither doo we saie, that the gift of sole life is of that sort, that by it all temptation can be taken awaie: ¹⁰⁹ 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, ¹¹⁰ which we ought to doo; or else be so defiled, as we call not vpon 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, ¹¹¹ are idlenesse, and the lust of voluptuousnesse: for they flie the yoke, the labour of bringing vp children, and the gouernment of houshold; and giue themselues to nothing else, but to hoording vp of riches, to pride, and prodigalitie.

21 Perhaps thou wilt demand, ¹¹² 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 vnto 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; ¹¹³ He that is able to receiue, let him receiue. The which saiengs, ¹¹⁴ if they be examined, doo call vs 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 vnto matrimonie; ¹¹⁵ 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. ¹¹⁶ 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, ¹¹⁷ 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, haue the spirit of GOD, therefore manie times we haue intisements and prouocations of minds. Furthermore, beware that thou haue not a desire vnto an vnprofitable, idle, and lither sole life: ¹¹⁸ I saie not a delicate, vnchast, and filthie sole life. Moreouer, let the end of a sole life haue respect to the vnseparable cleauing vnto 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 vnto 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, ¹¹⁹ 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, ¹²⁰ 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, ¹²¹ 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 haue all men to be, euen as I my selfe am. The summe of all the reasons is, ¹²² that euerie one should saile with his owne wind, according as he is inspired by the holie Ghost; and as the gift is allotted vnto him. We adde also, that these gifts are not perpetuall: for he which had néed of matrimonie, at a certeine time, ¹²³ perhaps being more growen in yeares, and his wife being now dead, shall haue no more néed to marrie. And he perhaps, that was sometime able to liue a single life, shall haue 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. ¹²⁴ An vnpure and defiled single life is chéeflie to be auoided; bicause it suffereth not a pure and sincere calling vpon the name of God: for when the conscience is polluted, no man dare lift vp his eies vnto God; neither dooth he desire with an effectuall faith, those things which he praieth for. Neither doo thou so vnderstand me (as I haue 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.

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← 42. The sixt Chapter. Of vowes in generall · Contents · 44. The eight Chapter. Of Repentance; where →

Footnotes

1. In Iud. 4, 5. Maried folks are not contemned of God. Looke in 2. Kings 4 at the beginning. Esai. 8, 2. ↩

2. Eze. 24, 16. ↩

3. Rom. 8, 8. ↩

4. Leuit. 11. 44 ↩

5. 1. Cor. 3, 17.
   ↩

6. The maner of the Ethniks as touching virginitie or single life. ↩

7. The maried men which were called to the holie ministerie, did not leaue their wiues. 1. Cor. 7, 5. ↩

8. A distinction of praiers and fastings. ↩

9. Sometimes fastings and praiers proclamed. Ioel. 2, 16. 1. Cor. 7, 5. ↩

10. They communicated in Rome, euerie daie. ↩

11. Exod. 29, 38 ↩

12. 1. Paralipo. 23. 24. &. 25.
    ↩

13. The ministers of the primitiue church had wiues and vsed them. ↩

14. The Canons of the apostles hold him accursed, that teacheth that a priest should despise his wife. ↩

15. The councel Gangrense. ↩

16. Who be married folkes. ↩

17. The primitiue church had more plentie of ministers than be now. ↩

18. The Ancyran Synod. ↩

19. Whether it be lawfull for a minister to marrie after he haue receiued orders. ↩

20. Gratian. ↩

21. How punishments dailie grew vpon the clergie men which contracted matrimonie. The Councell of Neocaesaria ↩

22. The Cou⟨…⟩ cell of Toledo. ↩

23. Vowes of vnhonest things be frustrate. ↩

24. 1. Cor. 7, 9.
    ↩

25. Cyprian. ↩

26. Ierom. ↩

27. Epiphanius ↩

28. In 1. Cor 7. verse. 5. Whether matrimony through these words of Paule be taken away from ministers. ↩

29. The sentence of Ambrose is discussed. ↩

30. 1. Chron. 23 24, and 25. Luk. 1, 8.
    ↩

31. Before D⟨…⟩ uids time and at the first there was no distinction of priests by companies and turnes. Exo. 29, 38. ↩

32. The remisnes thereof afterward was not onlie for the worke of marriage. ↩

33. How the high priest in old time might indeuor to haue children. ↩

34. Augustine. ↩

35. Epiphanius. ↩

36. The small number of ministers in the time of Ambrose. ↩

37. Whether the worke of matrimonie did make a man vnpure. ↩

38. verse. 2. ↩

39. 1. Sam. 21, 4 Looke In 1. Sam. 21, 4. Abimelech demanded of Dauid whether he & his yoong men were cleane fro~ women.
    ↩

40. Esaie. 6, 6. ↩

41. If also he had beene vncleane, bread was to be giuen in a necessitie. ↩

42. Why he chieflie demanded as touching women. ↩

43. A false argument. That being taken for the cause which is not the cause. An other solution. ↩

44. A legall contamination was no sinne. ↩

45. 1. Cor. 7, 5. Why doo they not perpetuallie fast, as the apostle saith.
    ↩
46. 1. Cor., 5. 7 A deceitfull argument of some.
    ↩

47. In 1. Co. 7. 8 ↩

48. Chastitie commanded vnto all men. Exod. 20, 17 Chastitie in wedlocke, and chastitie out of wedlocke. ↩

49. It belongeth vnto temperance. ↩

50. Chastitie is the gift of God. 1. Cor. 7, 7. ↩

51. Mat. 19, 11. True chastitie concerneth both the bodie and the mind. The gift of chastitie is not in our power. ↩

52. 1. Cor. 4, 7.
    ↩

53. Neither is the gift of effectuall calling, nor yet the gift of single life common to all men. ↩

54. Wisd. 4, 11. ↩

55. Iohn. 6, 44. ↩

56. Augustine. ↩

57. 1. Cor. 7. 7.
    ↩
58. 1. Co. 12, 11.
    ↩

59. An obiection. ↩

60. Matt. 17, 20. ↩

61. Rom. 12, 3. ↩

62. A solution. ↩

63. As God predestinateth to the end, so he giueth means to the same. ↩

64. A similitude. Galen. ↩

65. verse. 7. ↩

66. Matt. 19, 11 ↩

67. Can in these places signifieth not, to will. ↩

68. Augustine. ↩

69. The same Augustine. 1. Cor. 4, 7. ↩

70. Ibidem. ↩

71. The same Augustine. ↩

72. 1. Cor 7, 7.
    ↩

73. Augustine. ↩

74. Augustine. ↩

75. To say that we haue sole life in election, is Pelagianisme. Ierom. ↩

76. Gregorie. ↩

77. Bucer against the bishop of Winchester. Some of the fathers seeme to iudge otherwise. An excusing of the Fathers. ↩

78. That the authoritie of the fathers must not remoue vs from the doctrine of the scriptures. An obiection. ↩

79. 1. Cor. 7, 1.
    ↩

80. Ibidem. ↩

81. An answer. ↩

82. verse. 2. ↩

83. verse. 3. ↩

84. verse. 9. ↩

85. How much we are bound to the holie Ghost for speaking so plainlie of these things. Paule also saith, I would haue you all to speake with toongs. 1. Cor. 14, 5. ↩

86. 1. Tim. 5, 14
    ↩

87. Rom. 9, 3. He wished to be accursed from Christ. ↩

88. The bountifulnes of God cannot be accused. ↩

89. A similitude. ↩

90. Respecting of persons is not where dutie hath no place. ↩

91. We cannot performe all things that be set foorth vnto vs by God. ↩

92. A similitude. ↩

93. A similitude. ↩

94. A similitude. ↩

95. We despise not praiers & fastings. ↩

96. In things indifferent God dooth not alwaies grant the suppliant that, which he iudgeth good for himselfe. ↩

97. An obiection. ↩

98. An answer. ↩

99. The induction is not perfect. ↩

100. Phil. 13, 4. ↩

101. A place to the Philippians discussed. Phil. 1, 24, and 2, 24. ↩

102. Rom. 7, 24. ↩

103. The names of gift and calling. ↩

104. 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. ↩

105. Rom. 11, 29. ↩

106. Matt. 19, 11. ↩

107. 1. Cor. 7, 20.
     ↩

108. Rom. 11, 29. ↩

109. By the gift of sole life is not meant all temptation to be taken awaie. ↩

110. What temptations are not to be borne. ↩

111. The chains wherewith the aduersaries be tied. ↩

112. How the gift of God is knowne in temptations. Augustine. ↩

113. 1. Cor. 7, 9.
     ↩

114. Matt. 19, 11. ↩

115. The states of our vocation must be considered. ↩

116. When sole life is commanded. ↩

117. Also the inclination of the mind must be weighed. ↩

118. We must beware of an vnprofitable and filthie sole Wherevnto a sole life must tend. ↩

119. Augustine. ↩

120. Cicero. ↩

121. Christ remoued the ignominie of sole life. Matt. 19, 12. 1. Cor. ⟨…⟩, 26. Ibidem. 7. ↩

122. Euerie man must saile with his owne wind. ↩

123. These gifts are not perpetuall. ↩

124. Whie an vnpure sole life must be auoided. ↩