7. CHAP. VII. Of Marriage, and Sole life; especially of Ministers.
CHAP. VII. Of Marriage, and Sole life; especially of Ministers.
I t is now a thing worthy to be noted, that married folks are not despised of God: for of them he hath chosen, some to be prophets, and those very notable. For Isaiah was commanded to go unto a prophetess, which both conceived, and also brought him forth children. Ezekiel also was married.
Wherefore that Syricius of Rome, and his fellows must not be harkened unto; when they forbid the whole ministry unto married folk. And this reason forsooth they bring; namely, because it is written by Paul; that They which be in the flesh cannot please God: and because in the old law it is commanded; Be ye holy, for I am holy: and again; Ye are the temple of God, or of the holy Ghost. But these testimonies now alleged, if they might serve anything for their purpose; then undoubtedly should they declare, that no men which be married, can please God: neither that any may be counted holy, unless such as be of single life. The temple also of God, or of the holy
Ghost, should be restrained to the clergy alone. But how vain these things are, all men perceive so well, that they need none of my labor to expound them. For who seeth not, that the sentences now alleged, are not spoken
particularly to one man or to another; but are pronounced to all the faithful?
It was the manner of the Ethnics, to have their prophetesses either virgins, or else such as were of sole life: as it is written of the Sibyls. They also appointed certain priesthoods unto women, but yet to virgins only; namely, the sacrifices of Vesta, and also of her that was called Bona Dea.
2. Neither must we believe, that those married folks, which were by God taken to the office of prophesying, or to the holy ministry, did straightway forsake their wives: for neither God nor Christ were authors, that any man should divorce himself from his wife. We know indeed, that Paul permitteth them which are married, to be sometimes a sunder; whereby they might more conveniently give themselves to prayers and fasting's; but this he permitteth not, unless it be with both their consents, and that for a short time; and he willeth them to return to their old state, lest by the temptation of Satan they should be overthrown. So then this saying that they bring, is not sufficient to prove the necessity of sole life for ministers; seeing the adversaries gather more out of the same, than can be gathered. For there the apostle saith, that sometimes it is lawful to abstain from coming together.
But these men take it to be a commandment to all sorts of ministers, to be evermore unmarried: which argument is both weak, and unprofitable; as the art of Logic manifestly showeth.
We will grant indeed, that it is meet for ministers sometimes to keep themselves continent, and that oftener than other men; but yet not continually. This they object; If other men moderate themselves now and then, because they may fall to prayer; what should they do, whose duty is always to apply themselves both unto prayers, and to the administration of the sacraments? I answer: first, that we much marvel at them, which allege these things; seeing the greatest part of the clergy do almost never teach;
they distribute the sacraments very seldom, and scarcely once or twice in a year do celebrate that their most shameful and abominable Mass: but in the mean time they commit whoredom, and pollute themselves with adulteries.
And they cavil that they cannot marry, because of the ecclesiastical degrees, which they have taken upon them. Undoubtedly, the reasons alleged do nothing at all further these kind of men.
3. Moreover, we must consider, that the words which Paul there speaketh, belong not to common fasting, or to common and usual prayers: for otherwise it would be lawful for no man, either to marry, or to have a wife; forsomuch as all men are commanded to pray without ceasing. And there be sometimes certain solemn prayers, and fasting's appointed; either for the avoiding of calamities, which hang over 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) counsel and exhort the husband to depart out of his chamber, and the bride out of her bed. But I would gladly here of these new masters, and most severe censors, what they did a good while since in the church of Rome, which they alone of all other so highly honor: what I say was done, when Christians did every day communicate; as Jerome and Augustine write to be done in their time? Undoubtedly they did communicate, and yet they had wives. Further, what did the high priest
Aaron, and his successors in the Old Testament; whose office both morning and evening was, perpetually to minister at the tabernacle? For as yet were not the turns of priests distributed by David, Solomon, and Hezekiah: had they not then wives? Yes truly, and begat children.
But they say, that it behooved the same then to be done; forsomuch as the succession of priesthood was then by the propagation of the flesh; neither might the priests be there taken of any other tribe, than out of the tribe of
Levi: but now that we are loosed from that law, and that we may everywhere have ministers of the church, it is meet that they be without wives. I will ask these men: Who was the author, that the high priests, and other priests in the old time, should be continued by carnal propagation?
Except they grant God to be the author, I would marvel: I will therefore conclude, that they make themselves wiser than God, who is most wise; who also suffered, and willed priests to use matrimony. He might have taken priests out of every tribe, and have commanded continency; but he would not do it: yet these men dare do more than he hath commanded.
Further, let them tell us, whether there were ministers in the primitive church or no? Undoubtedly there were; yea, and those had wives: and yet nevertheless, they both taught and ministered continually. That they had wives, the histories declare, the canons testify, and especially those canons of the apostles; whereunto our adversaries think we must so firmly lean. 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 certain wily heads, which by trifling shifts do so avoid the place alleged, as though it should only be understood touching meat, and drink, and clothing; of which things, they say that a priest now severed from his wife, ought to provide her: as though the wife is not more contemned, from whom marriage duty is taken away, than if she be neglected as touching meat, drink and apparel. The Council also
Gangrense decreed, that he is accursed, which putteth a difference between the oblation of a married priest, and the oblation of others. Here also, least they should be thought to say nothing, they say, that A priest is taken for him that was once before married, and not he which is presently married: which they think happeneth, when either the wife is dead, or else if they be
separated the one from the other. But grant which of these two ways thou wilt, yet a clergy man cannot be called a married man; for they are married folks, which both live together, and are not separated one from another.
But that the ministers in the primitive church had wives, and had the use of them, the history of Nicolaus the deacon sufficiently declareth. And hereby it is easily proved: for if ministers accompanied not with their wives; Syricius, Pelagius, and other Popes of Rome needed not to have made so many prohibitions, that the same should not be done from that time forward. For these tyrants complained, that so it was done; and therefore, so far as was in their power by decrees, ordinances, and threatening's, they forbad the use of matrimony to ecclesiastical persons, which they should not need to have done, if such matrimonies had not then been in use. At length, they deny not, but that it was so: howbeit they fly unto this; namely, that we must have a respect unto the times, and attribute somewhat unto necessity. For in the primitive church (as they say) there was a great want of ministers: wherefor they were fain to choose them out of every state of men, and therefore very many of them in those days were married. But now that the church is increased, we be not urged with that necessity: wherefor it is justly decreed, that only unmarried men should be chosen.
5. But (I beseech you) let these men consider with themselves; that in the same first time, when the ferventness of the holy Ghost did so much flourish, there were a great many more meet for the ministry, than now there be: by reason of the exceeding plenty of grace and spiritual gifts.
Besides this, the church being enlarged and spread abroad, it needeth many more ministers than it did at that time. Furthermore, there is a great necessity that constraineth us; namely, because men at this day are more weak than they were at that time. Which also their Popes deny not; for in
the distinction, 34th chapter Fraternitatis: Pelagius judgeth, that a deacon, who being in way of preferment, hath committed fornication, and yet hath a wife of his own, should be the more gently entreated; because in these days, not only bodies are become feeble, but honesty and manners also. If they be not ignorant of this weakness of our times, which is far greater than in old time it was; they ought not to take from thence the remedy, where they perceive a greater necessity. Neither is it meet, that they should dissemble the necessity of this age; when as they, objecting unto us the manner of the old church, dare allege against us the necessity thereof. There is a necessity in each 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 say; that ministers, in the old time, had wives, and sometime used them: but they deny that it was lawful at any time to marry wives, after they had taken orders. They err undoubtedly: for in the Ancyran Synod (as it is written in the decrees, the 28th distinction, in the chapter Diaconi;) It is decreed, that if a deacon, while he is ordering, shall refuse the purpose of continency, when the same is required of him; and shall testify, that he will not live without a wife: if the same deacon, after he have taken orders, do contract matrimony, he shall not be hindered, but may freely execute his ministry. By which place we are manifestly taught, that it was lawful to contract matrimony, after orders received.
Which Gratianus saw well enough, and therefore he writeth; 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 continency. But as touching time, he addeth, that as yet this continency of ministers was not then brought into the church. But if thou wilt ask when that Council was held: we answer; that (as
it also appeareth by the same decrees) it was held under Syricius, and Innocentius, which lived in the time of Jerome and Augustine.
6. But it is a jolly thing to see how tyranny hath increased; and how ungodliness by little and little hath taken root. At the beginning, the ministers of the church, which contracted matrimonies, were not altogether handled so severely. For the Council of Neocaesaria (as it is recited in the 28th distinction, in the chapter Presbyter,) only commanded such to be deprived from their office, but not from their benefice: for they were still maintained, and did receive their stipends from the church. Neither in the meantime will I pass over, that that Council did cast out of the church, such priests as were adulterers, and whore-mongers; namely, in excommunicating them: which was a very meet and just thing; where as our men now a days, do exceedingly wink at those sins. After this, they began not only to put them out of their offices; but also (as they term it) to remove them from their benefices: as it is written in the 33rd distinction, in the chapter Eos: and in the chapter Decreverunt. Yea, and those which so married, they sent them away; either into a Monastery, or else into some strait place to do penance: but in our time they do burn many of them.
And afterward they were also in a great rage with the silly women, whom the ministers had married; as we find in the 18th distinction, out of a certain
Council holden at Toledo, in the chapter Quidam; where it is commanded, that the women should be sold: and in the 34th distinction, in the chapter
Eos; they are appointed to be servants 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 unto the prince or lay magistrate.
Sometimes also they put them into a Monastery to do penance, as we read in the 34th distinction, in the chapter Fraternitatis. Neither were they
content with this cruelty; but they would also have the children, which were born in such matrimonies, to be servants in that church, wherein their father had been: and they deprived them of all their fathers inheritance. And this is written in the fifteenth cause, question the last, in the chapter Cùm multae.
They do not on this sort punish their adulterous sacrificers and fornicators; neither the harlots, nor yet their bastard children: they exercise their cruel censure upon the wives of priests, and their lawful children only.
7. At the last, when they have almost no other thing to allege, they fly unto their vow; as unto a holy anchor: they cry out, that the same must in any wise be kept; and that therefore it is no more lawful for ministers to marry, because when they were ordered they vowed a sole life. As though it were not, both by the holy scriptures, and also by man's laws provided that a vow, promise, or oath, hath no force, if it compel us to an unjust or dishonest thing. And who seeth not, that it is a very shameful thing, and against the law of God, that he which burneth in lust (and so burneth, that he is oftentimes defiled with harlots, adulterers, and unlawful flesh) should be forbidden to marry? Undoubtedly the holy Ghost hath commanded matrimony to all such, as cannot keep themselves chaste. Yea and the fathers perceived this, notwithstanding that they be more against us herein, than equity would.
Whereupon Cyprian, as touching holy virgins, which had unchastely behaved themselves, saith; If either they will not, or cannot keep themselves chaste, let them marry. Jerome also feared not to write the same unto
Demetrias. Epiphanius also against the Puritans saith; It is better for them, which cannot keep themselves chaste, to marry wives, and to sin but once only; rather than daily to wound their minds with corrupt actions. But I would not herein allow the opinion of this father; because he affirmeth that
those do sin, which having made a vow of chastity, do contract matrimony: for so long as they obey the voice of God, they entangle not themselves with sin. Neither do I anymore allow of that his reason, wherein he saith; that One sin may be committed, for avoiding of another sin which is greater than that. But my purpose only was, to show by his words, that matrimony is very necessary unto such as cannot keep themselves chaste.
8. Wherefore I return to that, which is objected unto us out of the words of the apostle, in the first epistle to the Corinthians the seventh chapter; Seeing that ministers of the church ought continually to be occupied in prayer, it is necessary that they lead a sole life: otherwise they should not be able to execute the ministry. We answer, that the ministers of the church, as touching their living, and other functions, which have respect to the life of man, are in the same state that the common people be. Wherefore if they be in matrimony, let them in the more solemn fasts, and prayers, abstain as well as other men, in such sort as the apostle hath given counsel: and in other things, which be common and usual, they are not forbidden to use matrimony. Otherwise thou mightest infer, that they should evermore fast; because Paul granteth abstinence for a time from the duty of matrimony; not only for prayers sake, but that they may also give themselves unto fasting.
I grant indeed, that Ambrose, upon the first epistle unto Timothy, the fourth chapter, affirmeth this to be the cause of the sole life of ministers; that they ought always to be in a readiness to minister baptism unto such, as should be in extremity of their life; or else to distribute the holy mysteries, which (he saith) was accustomed to be done once in a week; unless that otherwhile (by reason of strangers) it was used more often. And small was the number of ministers in those days. In that great city of Milan, there was
but one bishop, seven deacons, a very few elders or priests; namely, two in every particular church. He saith, that priests in the old law might have wives; because they were not constrained to minister continually. They were distributed into many companies; namely, into 24, and into many turns, as appeareth in the book of the Chronicles: the which thing Luke also testifieth, when he maketh mention of Zechariah the father of John Baptist.
9. In these words of Ambrose two things must be well examined. First how strong the difference is, which he bringeth between the ministers of the old law, and also the ministers of the new law. Afterward, let us see, whether the work of matrimony (as he affirmeth and saith) have polluted the ministers of the church, and the priests of the old law. Touching the first,
I know there were those companies and turns of priests, which he rehearseth; but so in like manner do I know, that they were instituted by David, Solomon, Josiah, and such other. But how was it before David, and from the beginning? Certainly we read in Exodus, that it was the office of the high priest every day, morning and evening, to offer incense, and to minister in the temple. Which if afterward it were otherwise ordered; that doth not more respect the work of marriage, than some certain rest otherwhile to be granted unto the priests. Furthermore, Augustine saw, that this appointment of companies and turns, is not enough to prove this matter.
For in his questions upon Leviticus, the 82nd question, he disputeth singularly of this; how the high priest was able every day, both morning and evening, to offer a sweet savor.
If the question be (saith he) of sickness, and impediments of health; a man may say that he might have been preserved by the favor of God from being sick. But what shall we say of procreation of children? For seeing he was made impure, by means of the act of generation; he might not have access
unto the ministry. And that he abstained from the company of his wife; that were a hard saying: forsomuch as the high priests both married wives, and also begat children. Either (saith he) the incense offered was sometime intermitted (which thing the sense of the scripture seemeth not to bear, seeing this kind of ceremony was commanded to be done continually, and every day) or else he saith, it might be attributed to a certain peculiar holiness of the priest, that he should not be defiled by the work of matrimony; as if so be that he chiefly, above other men, enjoyed that prerogative. Howbeit, Augustine in the second book of his Retractations, seemeth to have found out another solution to himself, and saith; The law commandeth, that after the act of generation, the man should be impure until the evening; then having washed his garments, he shall become clean at the evening, when as all the whole day he had been impure. Wherefore, the high priest in the morning, after he had ministered, might endeavor to have children, and then was he unclean until the evening; at which time his garments being washed, and purification being used, he was become pure, and in the evening might minister.
Thou seest here, that Augustine flieth not unto that distribution of the priests into turns and courses; because such kind of orders were not always distinguished: yet he agreeth with Ambrose, that the work of matrimony did defile the husbands. But in the time of Ambrose (as he himself writeth) there were but a few ministers, and they were to minister every day. In these days, when as the multitude is so great, and that there be found an infinite number, which scarcely three or four times in the year execute their holy function, and do in a manner never baptize or administer the sacrament; what hindrance have they by this rule of Ambrose, but that they may marry wives, when they burn and haunt the company of harlots? Epiphanius
against the Valesian heretics confesseth, that There was a canon and tradition, touching the sole life of ministers: but he himself confesseth, that it was not observed in his time, when as in the ministry there were many, which begat children in matrimony, whom neither he condemneth, nor yet judgeth to be deposed. But he saith, that the same was done; partly, because the discipline of the canons waxed cold; and partly excuseth them, because of the multitude of believers, and small number of the ministers. These men, undoubtedly did minister every day, and yet notwithstanding they begat children in matrimony. In like manner Paphnutius obtained in the council of Nice, that the ministers were not separated from their wives.
Whereupon it remaineth (according to his judgment) that they which execute the work of matrimony, may minister: and it followeth most evidently, that the same tradition, seeing it was mutable, and sometime took no place in the church, proceeded not of the word of God.
10. Now there resteth to consider of the second point, touching Ambrose's words; namely, Whether to execute the work of matrimony, did in the old law make a man impure; so that he ought to abstain from holy ministration?
There is a place cited out of Leviticus, the 15th chapter, where the adversaries think this matter to be entreated of: howbeit, they understand not that sentence. For the words in that place concern only the issue of seed, while one is asleep; whereby not only the husband is contaminated, but the wife also which shall sleep with him in the same bed: in like manner as it was of a woman's natural disease; for not only the woman was polluted, but even whosoever else did touch either her, or her garments, or the bed whereon she lay; so as they cannot prove anything by that place. But if so be that they, which be ignorant in the Hebrew, will not give me credit; let them read the translation of Munster, and the interpretation of Cardinal
Caietanus. But they are wont to cite out of the book of Samuel, that Abimelech the priest being about to give David the sew-bread, demanded of him; Whether his young men were clean from women? Unto whom David answered, that as touching women, both he and his servants were clean enough; because they had been three days separated from women. They say; It is not credible, that the priests demanded of harlots, and haunting of the company of naughty women; by reason of the holiness of David: and further, because in Israel harlots were forbidden. Wherefore (they say) it appeareth, that he demanded of the use of lawful wedlock.
Here do I consider, that it was not lawful for lay and profane men, to eat of those loaves of sew-bread dedicated unto God; unless extreme necessity constrained them: for in such a case, this precept was to be observed; I will have mercy, and not sacrifice. Put the case that David had been unclean; if so be that the priest would have done justly, should he not have given the holy bread unto him? Would he have suffered him to perish for hunger? No surly, he would have given him. Yet he nevertheless demanded concerning cleanness, that if perhaps he had acknowledged himself to be unclean, he might at the least-wise have had a desire to be purged by sacrifice, if he could not enjoy it indeed, least the law of God should seem altogether to have been contemned: howbeit, David answered, that both he and his were clean. The priest of God did specially demand, whether they were pure from women; because men might easily offend in that uncleanness: for that by reason of their monthly disease, not only the woman herself was impure; but also he that had touched her garments, bed, seat, or ought else of her, might easily incur the danger of uncleanness. Wherefore David saith, that he neither kept company with unlawful women, neither had he touched anything of theirs being unclean; for that they had been separated from
them, by the space of three days. We changed (saith he) our garments when we departed, and the vessels of the young men be clean; to wit, those wherein the loaves are to be carried. For there might have happened an infinite sort of defiling's of the vessels.
So that it is not of necessity, that either the answer of David, or the demand of the priest should be understood touching the mere conjunction with a lawful wife; seeing therein by the law is not found any uncleanness.
Undoubtedly, many causes might be alleged, wherein that contamination might happen by the means of conjunction: as if a woman have been unclean after her monthly disease, or after an issue of blood, or else after her child-birth, and such like; then a man might have drawn uncleanness to him, after what sort so ever he had touched, either her, or anything of hers.
Wherefore, seeing there may be many causes of this polluting, if thou only allege one cause, and think thou hast brought us a firm argument; thou shalt fall into a paralogism, or false argument. And these men are chiefly to be reprehended, seeing they set forth that cause, which (as we have declared before) they cannot prove by the law, that it made men fowl and unclean under the old law.
11. But let us grant for this time, that in those days there was some contamination mentioned in the law; which nevertheless might not be proved by the scriptures: yet it followeth not therefore, that sin was there committed. Now then, if it be not proved, that sin was therein; how can it be, that the same action should debar men from holy functions? The monthly issue made a woman unclean: but yet who is so far deceived as to say, that that disposition of the body is sin? He that had touched a dead body was defiled: shall we then say, that they which buried dead bodies, committed sin? And at this day, should not the sacrament be given unto
them after such handling of a dead carcass? And to speak of the seed which passeth away in sleep, the Canonists, and also Augustine denieth the same to be sin of itself: and yet nevertheless, by the law it made a man unclean.
By what means therefore shall we say, that the lawful conjunction of man and wife can remove men from holy functions; especially, when as Augustine beareth manifest record, that if it be used for procreation sake, it is without sin? Unto whose saying I have also added this; that it must not be counted sin, when it happeneth to be done for avoiding of fornication, seeing we are thus persuaded by the holy Ghost: whom if we make a persuader unto sin, it were wicked and detestable. Seeing therefore it is no sin; so can it not be any let to the holy ministry.
But if men so delight to follow and tread in the steps of the priests of the old time, wherefore do our sacrificers (seeing they are to minister daily) drink wine every day; when as the Lord commanded in the law, that going into the sanctuary, they should neither drink wine nor strong drink? But these men, if there be any wine more excellent than other, that command they to be prepared for themselves. If they will say that the law of Moses is now abrogated; why do they now go about to call it again, as touching the uncleanness which at that time was taken? Wherefore let us persuade them, that they will not so much stand upon that uncleanness of the law; which nevertheless (as I have said) they cannot prove by the law: I have now only showed of that, to the intent the unjust cause of contention may be known.
If they would have the laws of Moses to be still in force, let them embrace each one of them: but if they confess them to be abrogated, why do they retain this one more than the rest? Furthermore, if they endeavor to draw these words of the apostle, to extend to their daily mysteries; let them use just and perfect fasting's every day: but and if they will excuse themselves,
that they will be content with temperate diet; let them also rest themselves in the moderate use of matrimony, when necessity shall require.
Neither do I deny, but that it may be in the use of matrimony, that sin of some excess may befall, so that the bounds of temperance be not observed: this I willingly grant; but yet therewithal I add, that this cometh unto that action by chance, or (as they call it) by accident. Yea, and of this very thing we have oftentimes experience in eating and drinking; therein there is no due measure continually observed: and yet for all that, our adversaries would not abstain from holy functions, the day next after such excess hath chanced. Also I would not, that the things which I have spoken, should be understood, as though I condemn or disallow of married ministers, and other men, for refraining themselves otherwhile; especially, when as the sacraments are either to be ministered or received: so that the conscience persuade hereunto, that it may be done without breach of charity. I marvel that some have been so bold, to reason out of Paul's words on this wise; It is good for married folks, because of prayer and fasting, to abstain the company one of another for a time; Therefore, it shall be better, if they abstain for a long time: and again; It shall be best of all, if they temper themselves forever. Seeing thou most manifestly offendest, if thou reason on this sort; This man can bear ten-pound weight; wherefor he can bear twenty-pound weight: if he can bear twenty, he can bear forty, and so will go on, until it be infinite: who would not see, that these things be ridiculous? There must be a consideration had of our infirmity. There be some which are able to abstain for a time; yet if they should be constrained to do the same perpetually, or for a long season, they should find it intolerable.
12. I know there be some, which think not that the gift of sole life is granted by some singular grace of God; but judge that it is a thing common unto all believers, if they be disposed to embrace that kind of life. But it must be understood, that chastity is generally commanded by God unto all men, most of all by that precept, wherein it is said; Thou shalt not lust. The same is distinguished, because it is retained, partly in wedlock, and partly out of wedlock. Of this latter we now entreat, the which virgins, sole livers, and widows do challenge to themselves. And it is counted a virtue, whereby the lusts of the minds, and the affects and motions of the body are restrained touching fleshly inclinations; and to speak morally, it may seem to be a part of temperance. But if we will show the matter, as meet we should, like
Divines, we will say, that it is the gift of God, whereby we may make ourselves chaste for the kingdom of heaven's sake. Paul affirmeth, that it is the gift of God. Of the making chaste for the kingdom of heaven's sake,
Christ speaketh very plainly: which must be understood not only as concerning the body and outward impurity, but that we must also live with a chaste mind. Of the which gift two things we affirm; first, that it is not in our own power; secondly, that it is not equally bestowed by God upon all men.
13. For the establishing and confirming of these things, I take upon me the choice of a sole life, the which some enter into, and some others refuse.
When we enter into it, either it is of our own strength, or by God; if thou wilt say that it is of our own strength, thou art of Pelagius opinion; but if thou say that it comes of God, now thou agreest with us: and it will be evident, that a sole life is the gift of God. Perhaps thou wilt say, that it cometh both of God, and of us; because God helpeth, and we are willing.
Here will I demand, what that is in this choice that thou countest to be thine
own; whether thou say that it is so thine own, as it is not of God; or else whether thou mean that thou hast the same also of God? The first thou canst not say; Paul is against it; What hast thou that thou hast not received? If thou hast received, why dost thou glory, as if thou hadst not received? But if thou shalt grant that thou hast it of God, thou shalt now understand, that it lieth not in thine own power. And seeing others do not choose that which thou hast taken upon thee, we be manifestly taught, and evidently admonished, that it is not given unto others which is given unto thee.
Further it should seem rather, that it ought to be, that the gift of effectual calling unto faith in Christ, and eternal salvation, should be common unto all men; rather than the gift of single life. But that is not granted unto all men; therefore neither ought this to be accounted common unto all men.
That the other is not common unto all men, it is a thing most manifest: for so much as all men are not predestinate, all men are not born of faithful parents, all men are not admitted, either unto baptism, or unto the preaching of the Gospel; And some are catched quickly, least corruption should change their hearts; and others are left to themselves, who in process of time become evil, and so perish.
And among those, which do hear all one preaching, all are not drawn by God: whereupon Christ saith; No man cometh unto me, unless my father shall draw him. By which words it appeareth plainly, that there be some, which are not drawn. Wherefore Augustine said; If thou wilt not err, I would not have thee to judge why God draweth one man, and yet draweth not another. And yet for all that, is not free will taken away: for whether a man be drawn, or not drawn, there is no violence done; only compulsion is an enemy thereunto, as we have taught before. Besides this, sole life is called a grace, or a free gift of God: and of graces it is written in the first
epistle to the Corinthians, that the holy Ghost distributeth them as he will.
But and if that those graces, whereof the apostle there speaketh; as prophesy, wisdom, knowledge, tongues, &c: were more profitable unto the church, and tended more to edifying, than doth sole life, and yet were not given unto all men; why would we have sole life to be granted unto all men alike?
14. Perhaps some man will say, that all men also might have those gifts, so that they would believe: for Christ said; If we had faith as the grain of mustard seed, the very hills should be obedient to our voice. And unto the Romans it is written; that These gifts are given to everyone according to the measure of faith. Moreover, two things we may say; namely, that this faith is not the same, wherewith we be justified, which is common unto all believers: but it is the faith of miracles, not granted unto all men. Yet also, if these sentences be understood of the faith, whereby we are justified; nevertheless the argument should be feeble, because all Christians, which believe in Christ, have faith: howbeit, not of themselves, but rather of God; and those graces do not accompany every degree of faith. And according as the holy Ghost doth give the same unto men; even so doth he distribute sundry degrees of faith. Neither is it ourselves, which appoint the measure unto our faith, but God, as he will, doth temper the same. But the first answer is weaker: for we see, that the wicked, which be strangers unto
Christ, and destitute of a justifying faith, have sometimes such graces, as they show forth miracles. Finally, as God hath predestinated every one of his elect to the end of eternal life; so hath he also predestinated the means, which may bring them unto the same; and that to everyone as was convenient.
We see that in the members of the body, all members (as Galen De usu partium witnesseth) have not all one sort of powers and instruments. And that we be members in the body of Christ, the scripture doth most manifestly teach: wherefore we must not say, that all men have attained to abilities and gifts alike. Paul doth testify the same, who speaking of sole life, bringeth in the word [gift] when he saith; Every man hath his gift: and he addeth thereunto [proper] so that one hath it after this manner, and another after that. And Christ, in the 19th of Matthew; All men cannot receive this saying, save they to whom it is given: he that is able to receive this, let him receive it.
15. Neither doth [can] in that place signify To will, as some do imagine; if we shall diligently weigh the text of the history. It is written in the eighth chapter of the book of Wisdom; No man can be chaste, unless thou give it unto him: whereby that scripture teacheth, that there be some, unto whom it is not given. And this is a marvelous furtherance to our commodity, that we be rather governed by the will and appointment of God, than by our own.
Neither doth the same thing make a little to the extolling of the majesty and providence of God towards his people. Augustine in his 19th chapter De bono viduitatis, writeth; It is in us to will, but our will is stirred, that it may arise; it is cured, that it may be whole; it is enlarged, that it may be capable; it is filled full, that it may have. And in that place he maketh special mention of the gift of continency. But who will say, that the wills of all men be cured, enlarged, and full; seeing we still see so many that be feeble, and fallen down? The same Augustine, in an epistle unto Maximus; For who separateth thee? Thou wilt answer; My good will, my faith, my righteousness. And wilt thou not immediately hear that which followeth;
What hast thou that thou hast not received? If thou hast received, why doest thou glory, as though thou hadst not received?
But these men, when they affirm that the gift of sole life is offered unto all men; and that all men, if they will, may accept the same; do of necessity fall into those answers, which Augustine in that place condemneth. For if I demand of him that is in sole life; Who hath separated thee from him, which is in matrimony? If we follow them, he shall not have what else to answer, but; My will, my choice. Say therefore to him as followeth; What hast thou, that thou hast not received? Why dost thou glory, as though thou hadst not received? Augustine De sancta virginitate, the fourth chapter; I would all men to be as I myself am, but every man hath his proper gift of God, one after this manner, and another after that. Who then giveth these things? Who distributeth as he himself will, to everyone his proper gift? Forsooth that doth God, with whom there is no iniquity. And it is either impossible, or else most hard, for men hereby to know by what equity he maketh some men after one manner, and some after another manner; but that by equity he doth it, it is not fit for any man to doubt. What hast thou therefore that thou hast not received? Or by what peevishness doest thou love him less, of whom thou hast received more? Here we understand, that it is God, which maketh some after this manner, and some after that: further, that he which liveth sole, hath received the more. Which two things, if thou confer one with another, thou shalt easily perceive, what is to be gathered of the former words.
The same Augustine De sancta virginitate, 42nd chapter; Whosoever remaineth chaste from the beginning, is directed by God. He which of an unchaste man, becometh chaste, is amended by him: and whosoever is unchaste unto the end, is forsaken of him. That which he may do by his
secret judgment, he cannot do unjustly. Again; Chastity is commanded both in matrimony, and out of matrimony. And that sentence of Augustine is thoroughly well known; Give what thou commandest, and command what thou wilt. Also; The law commandeth, and grace bestoweth. Augustine also in his book De adulterinis coniugijs, the 18th chapter; He that can receive, let him receive. Wherefore he that can, let him receive that which all men receive not: but those can receive, upon whom the secret, yet not the unjust mercy of God doth bestow it. Hereby it also appeareth, that it is God, which by his secret, but yet by his just judgment, distributeth unto some, not unto others. And the same Augustine against Julian, in the 5th book and seventh chapter: when an adversary of his had said, that in our election God esteemeth continence, because it is said; All men receive not this saying, answereth: Thou shouldest have noted that which is said before; But they to whom it is given. Wherein thou shalt note, that to say, we have sole life in our choice, is Pelagian heresy.
16. Jerome might be alleged, who in expounding the 19th chapter of Matthew, saith; that We must thoroughly examine our own strength. And he useth these words, to declare, that it is no ordinary strength which can perform this vocation. Gregory also in his Pastoral, plainly saith, that this is not every man's work. And he that will gather more places of the Fathers, touching these things; let him read the plain, sincere, and godly answer of D. Bucer, unto the bishop of Winchester. I grant that there be some of the Fathers, which seem to be of another judgment, that virginity (I mean) and sole life is in their power, which be willing thereunto, who I think should be thus understood, that it behooveth, that our will and choice should exercise themselves in the gift of grace received, least that men should be thought to be led as stocks and stones. They mean also that such a gift bestowed,
should be nourished with desire, prayers, and other such godly endeavors: for when we have received grace after regeneration, and have been adorned by God with some gifts, we be workers together with him. And if the Fathers meant otherwise, the authority of them must not remove us from that which the holy scriptures do most manifestly teach.
17. They which be against us, do object, that Paul writeth; It is good for a man not to touch a woman; I would that all men were as I myself am.
Wherefore (say they) would he praise and set forth these things unto men, unless they should be convenient for all men? He might seem in very deed to trifle, and in vain to warn us hereof. And it is most repugnant unto the bounty of God, that he should not give unto all men those things which be good: yea, and in granting that unto one, which he giveth not to another, can hardly be avoided the respecting of persons. But these men should have marked, that those words which Paul hath, concerning the praises of sole life, are never put absolutely. But because we should not err, he always restraineth them; Let every man (saith he) have his own wife, and every woman her own husband for avoiding of fornication. Let the man render due benevolence unto his wife. If they cannot contain, let them marry. It is better to marry than to burn. Everyone hath his proper gift of God, one after this manner, and another after that. Wherefore the words which be spoken of Paul, must even so be understood, as they be written of him.
Doubtless, we are greatly bound to the holy Ghost, which hath so exactly declared these things; which if they were not expressed, in such sort as they be, we should not be able to open our mouths against so impudent adversaries. Albeit reason would require, that although the words had been spoken absolutely; yet that they should have been restrained by other places of the scripture, least there might appear a contrariety in the words of the
holy Ghost. For in the same epistle he saith absolutely and plainly; I would have you all to speak with tongues: which unless thou understand; For mine own part, and reserving the distribution of the holy Ghost; it were very ridiculous. Also he saith freely and absolutely; I would that young widows should marry and bear children, and govern their households: wherein nevertheless must be understood; If there be any imminent danger of their falling; or, If so be they grow wanton. Neither must the apostle be so expounded, as that he would pluck from them the power of abiding in widowhood, if they were able so to do. He saith also; that He wisheth to be accursed from Christ for them that were his brethren, according to the flesh: wherein thou must understand; If it were possible. But these things which be now entreated of, are determined and defined by the same apostle himself.
Neither is there any cause why we should complain of God's liberality, and bountifulness; if he give not all manner of things unto all men. That is bountiful enough, that whatsoever good thing is in us, all that hath he of his mere mercy poured upon us. Certainly, I for my part will never complain of God, that he hath not made me a prophet; or else, that he hath not bestowed upon me the gift of tongues: so much hath he given me, as seemed good unto him. Neither do kings of the earth, how liberal soever they be, give so much unto Gentlemen, as they do unto Senators, or Counselors: they give, according as they shall think meet to every man. Respecting of persons (as the Schoolmen themselves testify) is not found, where duty or bond hath no place: which we may not think of God, seeing he is bound to no man, nor oweth any duty to any man. Neither is he persuaded by the nature or dignity of persons; since rather he putteth upon us all such persons as it hath
pleased him. Otherwise, if respect be had unto our original, we be all equal, and derived all from one clod of earth.
18. They say also, that whereas God layeth before us two kinds of life; namely, matrimony, or sole life: unless he should permit us to have a free choice, he might seem to dally, and in vain to set forth those things unto us.
If this kind of reasoning were effectual, a man might say; Seeing life and death are set before us by God, there is strength naturally present, whereby we challenge unto ourselves life, refusing death. And whereas in like manner there is set forth unto us, either the observing or transgressing of God's commandments: there is liberty granted, and strength sufficient in us to put in execution either of them, at our own pleasure. When as nevertheless it appeareth most manifestly, that none without the singular grace of God can keep the commandments: even as a sick man, although that health be propounded unto him, can never of his own bare and simple choice recover health without the benefit of God; by means of the physician and medicines.
Further, whereas there be sundry arts and functions of man's life, which are set before us; yet are we not all fit for them: neither have we equal strength and power to compass them. There be some, which are altogether unapt to learn laws, or physical sciences, or languages, or honest arts: because perhaps they want memory, wit, or industry. And to others, which be of the weaker sort it would be impossible, that they should take upon them the feats of war, or the ship-men's cunning. Wherefore, touching virginity, or sole life, there is no commandment extant, which is not convenient for all men. Everyone ought in himself to do that, which we see the wiser sort of parent's neglect not to do towards their children, when they are to put them to any art or occupation: verily they search out what they
can do, whereunto they are apt and able; which being known, they determine of them, as they shall see them naturally given and made thereunto. Wherefore, let us not deal unadvisedly; but let us earnestly desire
God by prayer, that he will show us what kind of life may be most convenient for our salvation, and that it may be conformable to the grace which is given: and God will not fail them, which inquire and ask counsel of him.
19. They unjustly accuse us, as though we despise prayers and fasting's; which thing they speak not truly: seeing we know, that chastity is convenient both for matrimony, and for sole life; neither do we think that it can be had, unless it be granted by God. But this we say, and constantly affirm; that it is a rash part for us, to will and go about to prescribe unto him, in what state he should place and appoint us, when we burn and are tempted; in such sort, that we being overcome, do yield ourselves unto lust; leaving matrimony (which we may use as a just remedy appointed by God) to give ourselves so long to prayer and fasting, until we win the will of God, that he at our own choice would have us not chaste married folks, but continent sole livers. In these indifferent things, we obtain not always that which we ourselves think to be good for us; but rather that, which God knoweth doth make most for the sanctifying of his own name. Paul prayed to be delivered from the sting of the flesh, and from Satan which buffeted him: but he heard that grace should suffice him.
20. They also, which serve this or that saint, argue after this manner; God granted a sole life unto Paul, unto John; therefore the same is granted unto all. I answer, that this is a very cold cavillation; seeing there is brought no full and perfect induction. For as touching some, it may be granted, that God gave particularly unto them the gift of sole life: but that it is
understood to be of all men alike, it is both false, and against the holy scripture; partly in Matthew, and partly in Paul. Also there is a place brought by them out of the epistle to the Philippians; I may do all things in Christ, who strengtheneth me. But the sense of these words is not generally to be taken: for Paul was minded, as it is there written, to have abidden longer with the Philippians, who nevertheless could not escape the persecution of Nero the emperor. Also he desired to have the law of his members taken away, which resisted the law of the mind: which might not be, so long as he lived here. Wherefore the apostle, in that place, spake of hunger, thirst, penury, poverty, and finally of the cross, which Christ daily laid upon him to bear. These things he said, that he was able to endure through Christ: but he spake not of those things, which men by their own rashness do willingly lay upon themselves. It is your own litherness (say they:) for if you would, no doubt, but you might repel from you the burning and stings, which ye allege for an excuse.
Here we demand again of them, that when a man doth that, shaking off all slothfulness, which other men do not, whether he have that which he hath of himself, or of God? Beware thou sayest not; Of himself: for then shalt thou discover thyself to be a Pelagian. And if thou say; Of God: then of necessity thou confessest, that there is something in him, which is not granted unto other men; and that is even the same which we speak of. Certainly, a miserable thing is the deriding which they make of us, when we use to name the word, Gift, or Vocation: and they say, that these be dreams and imaginations of our own. Howbeit, these men should know, that we are not ignorant, that the School-doctors have not spoken on this wise: howbeit, the faithful, and such as be very godly and sincere, have not been ashamed to use these terms, which the holy Ghost hath spoken in the holy scriptures.
The name of calling is used by Isaiah, in like manner by Jeremiah, and the other prophets: in the New Testament it is used, in the 8th, 9th, and 11th chapters to the Romans; also in the 7th chapter of the first epistle to the Corinthians; in the first chapter to the Galatians, and else-where in other places, which would now be overlong to recite.
And in like manner touching gifts, what need we to doubt; we have Paul in the 11th to the Romans. And Christ saith; Save they to whom it is given.
In the same 7th chapter to the Corinthians, it is said; Let everyone abide in that state, whereunto he is called. And in the 11th chapter to the Romans, he joined these two words together; The gifts and calling of God are without repentance. Neither do we say, that the gift of sole life is of that sort, that by it all temptation can be taken away: for we know that we ought to pray, to chastise the body, to bring the flesh into subjection, yea, even they which are in matrimony; much more they which live a sole life. But we say, that those temptations are not to be borne, whereby either we are overcome, or our mind so darkened, as we are not able to execute those things, which we ought to do; or else be so defiled, as we call not upon God with a good and pure conscience. For it behooveth them, which after this manner be afflicted, to seek redress by matrimony: otherwise this is nothing else, but to strive against God. But the chains, wherewith many of our adversaries be tied, are idleness, and the lust of voluptuousness: for they fly the yoke, the labor of bringing up children, and the government of household; and give themselves to nothing else, but to hoarding up of riches, to pride, and prodigality.
21. Perhaps thou wilt demand, how these gifts shall be known in temptations? Wherein, least thou shouldest think, that I bring a devise of my own head, thou shalt hear what Augustine saith in his book De sancta
virginitate, 44th chapter; The secret gifts of God, which are not known, unless temptation make search, do declare unto every man what he is. Also in the 45th chapter; Undoubtedly, except temptation be present, there is no demonstration made of this gift. Hereunto also agree the scriptures: for the apostle saith; It is better to marry than to burn. And Christ said; He that is able to receive, let him receive. The which sayings, if they be examined, do call us back to the searching out of temptations. It seemeth also, that the several states of our vocations are to be considered: for some of them are very much repugnant unto matrimony; such are the state of traveling, wandering abroad, navigations, and such like: wherein it doth not easily appear, to what purpose thou shouldest enter into matrimony; seeing thou canst not attend thereupon. So long therefore as these vocations shall be necessary for thee, perhaps by the word of God, and that thou canst not shake them off, sole life is commanded thee by God.
Moreover, thou must weigh the inclination of thy mind; especially, whilst thou shalt be at quiet from the heat of temptations: for seeing we, so many as are of Christ, have the spirit of God, therefore many times we have enticements and provocations of minds. Furthermore, beware that thou have not a desire unto an unprofitable, idle, and lither sole life: I say not a delicate, unchaste, and filthy sole life. Moreover, let the end of a sole life have respect to the inseparable cleaving unto God, for the laboring in his service, for the preaching of the Gospel, and for a man to apply himself night and day in prayers, studies, and good works: otherwise thou mightest be reckoned among the foolish virgins. We be not of Jovinians mind, that matrimony is to be accounted equal unto virginity; or sole life: I speak not in respect of the holiness of the degree; but because of the commodities, and fewer causes of distracting of the mind. And thus we prefer virginity, so
that other things be of equality: but if there be found greater faith and charity in matrimony, I will not make any account at all of infirmity.
Wherefore Augustine in his book De virginitate, saith; We say, that better is a modest and obedient married woman, than is a proud and stubborn virgins.
Neither do we judge of sole life, that it is in these days, as it was heretofore among the Jews and Ethnics, of no honest reputation: for Cicero, in his book De legibus, writeth; Forbid ye that none do lead a sole life.
Christ removed away this ignominy of sole life and barrenness, when he saith; He that is able to receive, let him receive. The same is also confirmed by the words of Paul; It is good for them that be unmarried, so to continue: I would have all men to be, even as I myself am. The sum of all the reasons is, that everyone should sails with his own wind, according as he is inspired by the holy Ghost; and as the gift is allotted unto him. We add also, that these gifts are not perpetual: for he which had need of matrimony, at a certain time, perhaps being more grown in years, and his wife being now dead, shall have no more need to marry. And he perhaps, that was sometime able to live a single life, shall have need to be married. It is therefore the wisest way for a man not to entangle himself with vows: let a man hold fast his liberty, and cast not himself into that, from whence he cannot be wooned out without some ignominy. An impure and defiled single life is chiefly to be avoided; because it suffereth not a pure and sincere calling upon the name of God: for when the conscience is polluted, no man dare lift up his eyes unto God; neither doth he desire with an effectual faith, those things which he prayeth for. Neither do thou so understand me (as I have already admonished) that I prefer virginity in respect of itself before matrimony;
otherwise than that it wanteth more the cares and troubles of this present life.