CHAPTER LII – Q.2: Does it consist in renouncing marriage?
But yet when God calls for any thing from us, we must presently obey, and quit all title to it, and resign it freely and gladly to his will.
And 3. There must be so much vigour of charity, and sense of our neighbour's wants, as that no man must shut up the bowels of compassion; but as we must love our neighbours as ourselves, so must we relieve them as a second self; yea, and before ourselves, if God's service or honour should require it. If we must lay down our lives for the brethren, much more our estates. So that 'levelling community' is abominable; but 'charitable community' is a Christian duty, and the great character of sincere love to Christ in his members. And therefore in the primitive church there was no forbidding of propriety; but there was, 1. A resignation of all to God, to signify that they were contented to forsake all for him, and did prefer Christ and the kingdom of God before all. And 2. There was so great vigour of true charity, as that all men voluntarily supplied the wants of the church and poor, and voluntarily made all things as common, that is, common by voluntary communication for use, though not common in primary title; and so no man took any thing as his own, when God, and his churches, and his brethren's wants did call for it. O that we had more of that Christian love that should cause a 'charitable community,' which is the true mean between the 'monkish community,' and the selfish tenacious propriety! Levelling hath not destroyed one soul for ten thousand that an inordinate love of propriety hath destroyed.
CHAPTER LII
Whether it lie in renouncing Marriage?
Quest. 2. 'WHETHER self-denial consist in the forswearing or renouncing of marriage, or the natural use of it by those that are married?'
Answ. To forbid marriage simply, is called by the Holy Ghost "a doctrine of devils;" 1 Tim. 4:1. 3.: and was one of the heresies that the apostles were called out to encounter in their own days. But yet a married state doth ordinarily (not always) call men off from that free attendance on the service of God without distraction which is very desirable; and therefore those that are capable of doing God any notable service, which marriage is like to hinder them from, should avoid it, if they can, without a greater evil. And therefore the church did think it for many ages, so fit for ministers to be single, that they might have the less of worldly affairs and cares to call them off from the work of God, and their carnal relations might not hinder them from more public duties or charitable works. The Papists, therefore, mistakingly take the vow of chastity to be an entering into a state of perfection, and sinfully condemn the marriage of priests; when the apostle expressly saith, "A bishop must be blameless, the husband of one wife—having his children in subjection;" 1 Tim. 3:12. And so of deacons, verse 12. And others run into the other extreme. But the true meaning is this: 1. Ordinarily marriage is more distracting and hindering to us in the service of God, than a single life; especially to ministers, and such as should wholly addict themselves to the public service of the church. 2. But yet all men are not alike obliged to it or from it. Some may be necessitated to it by the temper of their bodies to avoid a greater evil, even sin itself: and some may have no such necessity. Some may have their worldly estate and affairs in such a plight, that they can far better manage them with freedom for God's service in a married than a single state; but with others it is not so;