Neither is this only Old-Testament-ceremonial holiness but see 1 Cor. 7.5 a place parallel to these Defraud ye not one the other except it be with consent for a time that ye may give your selves to fasting and prayer Where it may be noted that as fasting hath no good correspondence with the acts of the conjugal bed sine Cerere c. so these also are as prejudicial to fasting and its companions And sutable to these Scriptures were the Decrees of the ancient Church Diebus orationis jejuniorum praeparationis ad Eucharistiam a conjuge abstinendum And this because carnal pleasures are some way or other always enemies to spiritual exercises either proceeding to excess and so rendring us faulty or too much either heightening or also debilitating our temper and so making us undisposed or dividing and diverting some portion of that love and of those intentions to things inferior which are always all incomparably best spent upon and consecrated to God the supreme good § 4 Again we find after one marriage the abstaining from a second both commended see Lu. 2.36 and to some persons to wit Forbearance of second marriages commended in some cases enjoyned those entertained in the pious or holy Services of God or the Church enjoyned as appears in the widdows of the Church 1 Tim. 5.9 of whom it is there required that such widdow have bin the wife of one man which words being capable of several sences either that she have not had two husbands at once or not two successively again not two successively either by a divorce from the former or upon the death of the former seeing that no woman might have two husbands at one time nor any women at all were allowed remarrying upon divorce see 1 Cor. 7.11 it follows that the Apostle's widdow must be understood to be such as had not had a second husband after the first dead For this injunction seems to have something singular in it the same caution being given no where to any but only to Church-officers and servants Nor is it probable as some against the current of Antiquity interpret it that the Apostle here restrained only the admission of such a widdow as had causlesly turned away her husband and unlawfully married another man which is granted was done sometimes but seldom and without any permission of Moses law see Mar. 10.12 or as had many husbands at the same time of which there are some rare examples amongst the heathen because such things cannot well be imagined tho possible to have hapned in the Church or when they hapned not to have bin severely punished with excommunication as we see the incestuous Corinthian was And the Apostle seems here rather to require something of extraordinary example and goodness above others in such as were thus to be devoted to the Churches Service and maintained by her Charity than only to caution that they should not be of the worst wicked amongst Christians Which is further confirmed by St. Paul's displeasure against those Church-widdows that remarryed ver 11. And if this interpretation be admitted for the widdows much more may it upon the like expression a husband of one wife for the Bishops of the Church 1 Tim. 3.2 and for the Deacons 1 Tim. 3.12 § 5 III. Tho Celibacy as it occasions larger fruits of righteousness to many yet if a married condition also produceth the same Having a greater reward in the world to come it hath no preheminence in this beyond wedlock yet as in it self it is a stronger resistance of the lusting of the flesh and a greater subduer of the natural concupiscence which all have less or more whose importunities it heroically repelleth whilst the married only lawfully satisfies them thus it seems worthy of and so to have promised to it a higher reward and crown in the world to come and is one of the eminentest of all the virtues as not moderating but subduing the most violent of passions See Esai 56.4 5. where Eunuchs who as dry trees under the law were much disparaged Deut. 23.1 yet under the Gospel have ample promises beyond those who beget children See Matt. 19.12 where the Kingdom of heaven being inheritable without it the using of this means seems to be for something singular in that Kingdom as well as for the more easie or certain attaining it But however this be those who grant there several degrees of glory proportioned to those here of sanctity must give the highest to Virgins because if supposed only equal with the rest in all other graces they are granted in one to be superior See Act. 21.9 where Virgin seems to be a term of honor § 4 IV. Single life being so advantageous for having our liberty freed from any other conjugal fetters to bestow our selves wholly on Christ Contiâ—â—ncy of eâ—â—â—lly nec ssâ—â—y or the Clergy and to wait upon him without distraction freed from cares and holy in body and spirit seems tho worthy to be sought for by all yet so necessary to none as to those of the Clergy so far as they find themselves capable of it that perfection which others as it were unnecessitated thereto attain by it being their constant duty and profession as it were especially that to give themselves unto prayer 1 Cor. 7.5 Act. 6.4 and to wait upon the Lord without distraction v. 35. and to take a special care of the poor Act. 6.3 § 5 V. T is plain that this Continency and the power of living a single life That it is the gift of God is the gift of God both 1. such a cool and moderate temper and calm passions as do not so eagerly provoke and kindle the fire of lust in us and 2ly the grace to be able to abstain and quench these fires when we are provoked if we will use the means and 3ly the actions or means which we use by them to procure the grace to abstain as prayer mortifications of the body avoiding all temptations constant and diligent employment are the gift of God For so also are all other good things said to be both natural and moral and spiritual even all those things which we have most in our power and which our industry most procures and the powers themselves and every action of them So to be rich to be honourable the condition of a free-man or of a servant c. are the gift of God See 1 Cor. 7.17 Deut. 8.17 18. Jo. 3.27 And if we cannot of our selves think a good thought much less refrain the most violent of our lusts except from the gift of the Almighty § 8. n. 1. VI. Taking this ability to contain Given to very many not for a power of being freed from all concupiscence and from the first motions of lust for so none at all have this power but for a power to suppress these first motions and quench these lesser sparks before they break out into a flame 1. either into fornication therefore v.
FINIS A DISCOURSE CONCERNING THE CELIBACY OF THE CLERGY At OXFORD Printed Anno 1687. CONTENTS 1. CElibacy a better state than Marriage § 1. A holiness of the Body as well as of the Soul § 2. As a holiness of it that is opposite to fornication so that is opposite to Marriage § 2. To the married on pious occasions forbearance of the acts of marriage advised § 3. Forbearance of second marriages commended in some cases enjoyned § 4. 2. Having a greater reward in the world to come § 5. Continency especially necessary for the Clergy § 6. That it is the gift of God § 7. Given to very many § 8. For some space of time at least to all That none from not exercising the act of continency can say he hath not the power § 9. That he who having this gift doth not exercise it in living unmarried sinneth not § 10. Whether the gift of Continency supposing it to be given only to some may by them be certainly known That tho all have not yet all may have the gift of continency And that God denies it none at no time they using the means § 12. That it may be vowed § 15. Yet it more difficult than the matter of any other vow § 25. Therefore not hastily to be vowed § 26. Yet not unlawful for the Church and very beneficial to restrain the sacred function of the Ministry to single persons § 27. Ambros de Viduis Scit Creator omnium affectus esse varios singulorum ideo praemiis virtutem provocavit non infirmitatem vinculis alligavit Sunt spadones qui se castraverunt c sed hoc non omnibus imperatur sed ab omnibus stagitatur De Virginibus 3. l. Dominus qui sciret praedicandam omnibus integritatem imitandam paucis Non omnes inquit capiunt verbum istud Hierom contra Vigilantium 2. Ep. F xortus est subito Vigilantius qui damnandas dicat esse vigilias c. continentiam haeresin pudicitiam libidinis seminarium dicat c. dicat proh nefas Episcopos sui dicitur sceleris hahere consortes c. qui nisi praegnantes uxores viderint Clericorum c. Christi Sacramenta non tribuunt Quid facient Orientis Ecclesiae Quid Aegypti Sedis Aposcolicae Quae aut virgines Clericos accipiunt aut continentes aut si uxores habuerint mariti esse desistunt Conc. Trident. Sess 24.9 Can. Si quis dixerit Clericos in sacris Ordinibus constitutos posse maâ—rimonium contrahere non obstante lege Ecclesiastica vel voto anathema sit cum Deus id donum castitatis recte petentibus non deneget nec patiatur nos suprae id quod possumus tentari Bellarmin de Clericis 1.18 c. B. Thomas dâ—serte docet votum continentiae esse annexum Ordinibus sacris ex solo Ecclesiae decreto ac proinde dispensabile esse quod ego verissimum puto Again ibid. In tota Scriptura nullum tale extat praeceptum viz. ut Sacerdotes non ducant uxores Ib. Ecclesia Romana multis jam saeculis permisit Graecis sacerdotibus usum uxorum â—â—as ante Ordinationem duxerant ut patâ—t ex c. Cum olim de Clericis conjugatis CONCERNING CELIBACY § 1 Celibacy a better state than Marriage I. IT must be granted concerning Celibacy That it is a better condition of life than Marriage for prayer and fasting and all other service of God without distraction and so for gaining the Kingdom of Heaven Matt. 19.12 for works of charity to our neighbour for avoiding covetousness worldly cares and impediments and this in all not only in afflicted times for enjoying our liberty 1 Cor. 7.4 which when we can have we are rather to use it 1 Cor. 7.21 See for these 1 Cor. 1 8 26 32. to the 37 38. Lu. 14.20 1 Cor. 7.5 § 2 II. As there is a purity and holiness of the body as well as of the soul see 2 Cor. 7.1 1 Thes 4.4 Jud. 23. compared with 8. and 2 Pet. 2.10 14. opposite to fornication and uncleanness A holâ—nes of the body as well as of the soul which uncleanness is more especially opposed to holiness than other vices see Rom. 6.19 1 Thes 4.7 Eph. 5.3 and hath a natural shame and guilt upon it which makes it seek privacy beyond any other sin whatsoever see the shame of our First Parents upon the first appearance of concupiscence Gen. 2.25 compared with Gen. 3.10 and enjoyned to be observed in reference to Christ he being now the husband of the body and it his spouse see 1 Cor. 6.20 compared with 13 18 c. As a holâ—nes of it that is opposite to fâ—rnication so thâ—t is opposite to marriage so there seems to be a greater degree of this purity of the body opposite to Matrimony See 1 Cor. 7.34 and Rev. 14.4 where defilement with women is opposed to virginity as another defilement is opposed to matrimony Heb. 13.14 the marriage-bed is undefiled that is with sin for this was appointed as for a means of propagation to Adam innocent so for a remedy against fornication 1 Cor. 7.2 to man fallen and troubled with concupiscence yet the virgin's-bed it seems is more undefiled more Angel-like in respect of corporeal purity undefiled being opposed to an imperfection of chastity virginal as well as to the sin of lust to the act of concupiscence as well as to prohibited copulations therefore hereafter not to marry nor be given in marriage but to be like the Angels of God is reckoned as a thing more honourable for the body Lu. 20.35 And concupiscence one cause now of marriage and which could it be remedied the Apostle would not advise so many to marriage was not known by Adam when perfect and was a thing when appearing upon his fall which he was ashamed of and sought to hide as his posterity ever since do those acts even of the lawful bed To a higher degree then of this primogeneal virginal purity of the body I suppose that expression relates 1 Cor. 7.34 The virgin careth c. that she may be holy both in body and in spirit § 3 And for this reason it seems to be that we find abstinence from the acts of if I may so call it lawful lust advised for the better performance of holy duties To the mared on pious occasions forbearance of the acts of marriage advised or in times of humiliation c. even to those who are in the state of marriage as doubtless conjugal chastity also hath many degrees in it and in some men is far more pure than in others and the permissions of matrimonial priviledges very easily transgressed See Exod. 19.15 three days sanctification and not coming at their wives 1 Sam. 21.4 women kept from them about three days and the vessels of the young men holy i.e. from their wives Zech. 7.3 where we see that in times of more earnest addresses to God this separation from carnality was continued
which depend so many excellent advantages in serving God c confess'd by all and granted also to be given to all at all times when the remedy of marriage cannot as often it can not be had to make this grace I say when there is opportunity of marrying then only a gratuital grace given to some others being denied it tho never so earnest after it And thus to restrain this grace only upon such a pretence because tho denied the gift of continency they have a sinless way of satisfying their concupiscence when as indeed this appointed remedy of marriage as it refers to incontinency not to progeny may argue only the difficulty in some not the impossibility in any of attaining this gift and being instituted for a help of our weakness ought not to be made an argument of the restraint of God's goodness and bounty Again no reason to make this grace only particular to some few when as all other graces whatsoever conversant about the like object i. e. the moderating and subduing of our passions are proclaimed to be general and all men capable of them who are not wanting to God and themselves So we do not say that any are necessitated to be immoderate in meat or drink or sleep in the love of riches or honor but upon doing their endeavour grace sufficient to be given to all to bridle the appetite and master the affections only the extremities of concupiscence it is that we affirm some men are dis-enabled upon any means whatsoever to suppress When as mean-while it must be granted that to those singular favorites to whom God pleaseth to give it it is both gotten by means else why are any said to make themselves Eunuchs and preserved by means for none that have the gift as those who in marriage have their bedfellows sick or absent are free from temptations and do only by means and resistance overcome them which means experience shews to be powerful not only for subduing lust in men but in the brute beasts also Whereas therefore there are two sorts of God's gifts to us 1. some to the obtaining of which is required our endeavour joyned or subservient to God's both preventing and assisting grace or aid such as are Faith Hope Charity Patience c. which tho always Gods gifts yet may be said in some sense to be in our power also in as much as we are to presume that God denies them to none by his aid rightly first seeking and labouring for them 2. Others given gratis by him without any cooperation of ours tho we may also desire and pray for them 1 Cor. 14.1 Note that there is not any other of those usually called gratiae gratis datae which are divided to every man as the Spirit pleaseth mentioned 1 Cor. 12. any way like unto this of continency 1. They being not conversant about passions or bettering our selves but edifying and profiting others 1 Cor. 12. ver 7. 2. Not by our means procured or conserved but conferred without our cooperation or endeavor therefore we find no exhortations to the practice of them as if they were in our power as we find to continency 1 Cor. 7. We find it not said concerning them There be Prophets that have made themselves Prophets or He that can receive them let him receive them 3. Those who have them sinning if they be not used the contrary of which is proved in continency 4. Lastly neither is there any thing said of continency as restraining it to some particular person which is not said of those other gifts and graces of God of the first kind as particularly of that of Faith See 23. § 3 Concerning the other great precepts or counsels for attaining perfection as that in particular by quitting superfluous riches and so by this all the cares and temptations of them of which may be said what is said of marrying 1 Cor. 7.34 and v. 30 31. compared with 29. 2 Tim. 2.4 so often recommended See Matt. 19.21 presently after the recommending of continency v. 12. and both of them to be done for the Kingdom of Heaven See likewise Lu. 12.33 Lu. 3.11 6.35 Matt. 5.42 Lu. 16.9.11 Matt. 19.29 compared 27. where as we must grant that tho marriage be lawful yet the continent doth better so tho possession of riches is lawful yet he that parts with and bestows most of wealth superfluous upon the poor doth better than he that keeps or spends more or it upon himself Concerning this counsel I say we do not contend but that all are capable of receiving it and yet our Saviour upon occasion of the young man 's not receiving so hard a saying and so difficult a lesson seems to put the same difficulty in it as in continency for when he breaks out upon it verily I say a rich man shall hardly enter into the kingdom c and again Camels shall as easily be threaded thro Needles ver 23 24. see 1 Cor. 1.26 he saith only if we well observe It is hard for rich men to receive this saying go and sell i. e. of parting with their superfluous wealth For be this hardness of rich mens entring into heaven from their trusting in their riches or from having continual temptations of excels and fuell for all their lusts ministred by wealth or from continual cares and distractions from them Matt. 13.22 which also he names from marriage 1 Cor. 7.35 all is presently remedied in receiving this saying yet foolish men take no notice of it sell that ye have i. e. superfluous and give it away in almes where the charity is not so much to others as to our selves For in parting with his riches he is sure at once to part with his trust in them cares temptations of them for no man trusts in or is tempted with what he hath not I have stayed the longer upon this general offer of the gift of continency on God's part because the conceit of it as of a private gift is very discouraging as we see by their practises where this doctrine is taught for the attempting that heavenly condition of life so much recommended by our Saviour and St. Paul after they first believe that for some men no means can procure it and then by the strong assaults of their lusts from which none are free believe that themselves are such And hence whilst we are in suspence whether there be a possibility of it or no in respect of us as there is to none a possibility who are destitute of the gift we cast all our care not upon mortifying and refraining our lust but upon the observance of the Symptoms of this gift and the several risings and heights of our lusts accordingly to shape to our selves that future condition of life to which our present seems to lead us And all this without cause whereas we may make our selves what we are not and God's providing a remedy for an innocent satisfying of that concupiscence which cannot by our deficiency
otherwise be allayed was by reason of our ordinary weakness not of our absolute necessity to whom he in some times indulged a facile changing also of those to whome men were joyned but it likewise not for their necessity but for the hardness of their hearts Matt. 19.8 Whereas now it is a fruit of the Evangelical perfection that husbands by mutual consent do separate from their wives without taking others for the Kingdom of God Lu. 18.29 compared 28. always secure of the gift of continency from God if resolute in their endeavours of preserving it Else this would be an act most unlawful which our Saviour makes so heroical and promiseth to it so great a reward § 13 It seems therefore that God this gift being so advantageous to his service see parag 1. and so common see par 7. not denied upon repentance and prayer c to many grievous sinners after long contrary habits without their using the remedy of marriage that God I say denies not this power to any at all who first have power over their own will decree and stand stedfast in their heart 1 Cor. 7.37 resolutely undertake and offer this their singleness to God for such an end as is so much approved by him and then practise also the means conducing to it which are observed as abstinency for example naturally to cure the burnings of lust even in brute beasts § 14 Which thing to confirm yet further both from the Scriptures and from the primitive times of the Church first had God denied this gift to any 1. it seems that St. Paul could not justly have blamed the widdows when some of them young for remarrying whose marriage he saith was out of wantonness and that they had damnation for having cast off their first faith and promise i.e. of living single and attending wholly to those charitable duties c. which they had made to Christ and the Church but if God had not given them the power of observing their vow the Apostle should have allowed their remarrying and blamed their vowing who ordered also for the future that such young women should no more be admitted to such vows or duties for publick service of the Church not because they could not but ordinarily would not abstain § 15 2. Neither would our Saviour have recommended the like resolution and attempt in those who he saith made themselves Eunuchs for the Kingdom of Heaven Matt. 19.12 if he would not also be assistant to them with his grace as he approved their purpose and design to which also they were allured by his Encomiums of that happier condition Nor would he have and that in the general commended those who leave the pleasures of marriage for the Kingdom of God's sake that is for the better serving God in any way see 1 Cor. 7.34 35. or those who have forsaken their wives i.e. by mutual consent 1 Cor. 7.4 5. see Lu. 18.29 compared with Matt. 19.29 There is none that hath left or every one that hath forsaken wife c. who shall not receive c. Forsaken i.e. as the Apostles did in local separation from them see Matt. 19.27 unless continency were a gift which all pious purposes using the means for conserving it and intending God's glory in it may presume upon Tho where we do not subdue our lust S. Paul as much prohibits any long separation as our Saviour here encourageth it See 1 Cor. 7.5 § 16 3. Neither would S. Paul have approved the same resolution in those who could master so far their own will 1 Cor. 7.37 who doubtless what he praiseth in the father who yet might be necessitated to go against his will by the virgin's incontinacibility he would much more have approved in the virgin Neither is that need ver 36. necessity absolute as appears by what follows do what be will the other doing better § 17 4. The prohibition likewise in the primitive times tho not in all Churches that no married person might be admitted to sacred Orders or that every one upon these received must separate from his wife yet that none single when entring into holy Orders I mean of Priesthood might afterward marry shews the perswasion of Antiquity to be either that continency was denied to none using the means or else that it being a special gift only to some every one before taking Orders or making a Vow might certainly know not only whether he had the gift for the present but whether he might also persevere therein to his death forasmuch as concerned God the Doner thereof But here it is unintelligible how such assurance can arise only to some particular persons nor can any direct how such a special gift not only for the present but the future also may be discerned Meanwhile concerning the prohibitions and practice of Antiquity see and compare together Can. Apostol 27. Conc. Chalcedon can 13.15 Constantinop in Trullo can 6.12 13 compared Can. Apost 6. In brief you will find the issue to be much-what to this purpose That no Presbyter may marry after his taking Orders nor Bishop after his Consecration That of those who being before married are admitted afterward into holy Orders some Churches required that they should ever after by mutual consent which was known before Orders conferr'd abstain from their wives as the Roman Church Some that Bishops only should abstain universally and simple Presbyters only abstain then when they were to officiate as the Greek Church See likewise Provincial Councils celebrated about the time of the Nicene Council and approved afterwards by the Constant Conc. in Trullo can 2. Ancyran Conc. can 10. Neocâ—sar can 1. c. § 18 But I think it best for saving the labour of seeking to set you down some of them which you will find so clear as that I think nothing can be replied to them Apostol Canon 27. In nuptiis autem qui ad Clerum evecti sunt Praecipimus ut si voluerint uxores accipiant sed lectores cantoresque tantummodo not the higher Orders of Bishop Presbyter Deacon c. Conc. Ancyranum before the first Council of Nice Can. 10. Diaconi quicunque cum ordinantur si in ipsa ordinatione protestati sunt dicentes velle se habere uxores nâ—c posse se continere where posse is taken as expounded § 24. hi postea si ad nuptias venerint maneant in ministerio propterea quod his Ep scopus licentiam dederit Quicunque sane tacuerunt susceperunt manus impositionem professi continentiam si postea ad nuptias venerint a ministerio cessare debebunt But note that si protestati sunt is here said of Deacons only Conc. Naeocaesar before Nice câ—n 1. Presbyter si uxorem duxerit ab ordine suo illum depom debere Conc. Nicaenum can 3. Omnibus modis interdixit sancta Synods neque Episcopo neque Presbytero c. omnino licere habere secum mulicrem extraneam nisi forte sit mater aut soror aut avia aut