Chapter 5 of 6

3Widows in deed. St. Ambrose calleth them widows and desolate in deed, that might marry, but to make themselves better and more worthy of God, refuse marriage, which they know to be but once blessed, imitating holy Anne, who in fasting and prayers served God night and day, never knowing but one husband. Such professed widows then are to be honoured and succoured. Neither doth he speak only of the Churches' widows (of whom specially afterward) but of all that by profession kept their widowhood, exhorting them to pass their time in prayer and fasting, v. 5. Which was an honourable and holy state much written of, and commended in the primitive Church, namely by St. Ambrose and by St. Augustine, who wrote books entitled thereof, and make it next to virginity. Ambr. de viduis. August. de bono viduitatis.Widovves in deede. S. Ambrose calleth them vvidovves and desolate in deede, that might marie, but to make them selues better and more vvorthy of God, refuse mariage, vvhich they knovv to be but once blessed, imitating holy Anne, vvho in fasting and praiers serued God night and day, neuer knovving but one husband. Such professed vvidovves then are to be honoured and succoured. Neither doth he speake onely of the Churches vvidovves (of vvhom specially aftervvard) but of al that by profession kept their vvidovvhod, exhorting them to passe their time in praier and fasting, v. 5. Vvhich vvas an honorable and holy state much vvritten of, and commended in the primitiue Church, namely by S. Ambrose and by S. Augustine, vvho vvrote bookes intitled thereof, and make it next to virginitie. Ambr. de viduis. August. de bono viduitatis.

8He hath denied. Not that by this or by any other deadly sin (except incredulity or doubtfulness in belief) they lose their faith: but that their facts be not answerable to their faith and to Christian religion, which prescribeth all such duties.He hath denied. Not that by this or by any other deadly sinne (except incredulitie or doubtfulnes in beleefe) they lose their faith: but that their factes be not ansvverable to their faith and to Christian religion, vvhich prescribeth al such duties.

9Let a widow be chosen. Now he speaketh more particularly and specially of such widows as were nourished and found by the oblations of the faithful and the alms of the Church, and did withal some necessary services about women that were to be professed or baptized, for their instruction and addressing to that and other Sacraments, and also about the sick and impotent: and withal sometimes they had charge of the Church goods or the disposition of them under the Deacons: in respect whereof they also and the like are called Diaconissæ. Eusebius li 6 c 35 reciteth out of Cornelius' Epistle, that in the Church of Rome there is one Bishop, 46 Priests, six Deacons, seven Subdeacons, Acoluthi 42, Exorcists, Lectors, and Ostiarii 52, widows together with the poor 150, all which God nourisheth in his Church. See Act. Apost. c. 6. St. Chrysostom li. 3 de Sacerdotio propius finem. St. Epiphanius in hæresi 79 Collyridianorum. Now then, what manner of women should be taken into the fellowship of such as were found of the Church, he further declareth.Let a vvidovv be chosen. Novv he speaketh more particularly and specially of such vvidovves as vvere nourished and found by the oblations of the faithful & the almes of the Church, and did vvithal some necessarie seruices about vvomen that vvere to be professed or baptized, for their instruction and addressing to that and other Sacraments, and also about the sicke and impotent: and vvithal sometimes they had charge of the Church goods or the disposition of them vnder the Deacons: in respect vvhereof they also and the like are called Diaconissæ. Eusebius li 6 c 35 reciteth out of Cornelius Epistle, that in the Church of Rome there is one Bishop, 46 Priests, sixe Deacons, seuen Subdeacons, Acoluthi 42, Exorcistes, Lectors, and Ostiarij 52, vvidovves together vvith the poore 150, al vvhich God nourisheth in his Church. See Act. Apost. c. 6. S. Chrysostom li. 3 de Sacerdotio propius finem. S. Epiphanius in hæresi 79 Collyridianorum. Novv then, vvhat maner of vvomen should be taken into the fellovvship of such as vvere found of the Church, he further declareth.

9The wife of one husband. If you would have a plain pattern of Heretical fraud, corruption, and adulteration of the native sense of God's word, and an invincible demonstration that these new Glossers have their consciences seared and hearts obdurated, willingly perverting the holy Scriptures against that which they know is the meaning thereof, to the maintenance of their sects: mark well their handling of this place about these widows of the Church. St. Paul prescribeth such only to be admitted as have been the wives of one husband, that is to say, once only are married, not admitting any that hath been twice married. By which words the Catholics prove first, that the like phrase used before of Bishops and Deacons, that they should be the husbands of one wife, must needs signify that they cannot be twice married, nor admitted to these and the like functions, if they were more than once married before. Secondly, we prove by this place against the Adversaries, that the state of widowhood is more worthy, honourable, decent, and pure in respect of the service of the Church, and more to be relieved of the revenues thereof, than the state of married folks, and that not only (as the Adversaries perhaps may answer) for their greater necessity, or more leisure, freedom, or expedition to serve, in that they be not cumbered with husband and household, but in respect of their widual continency, chastity, and purity. for else such as were widows with intention and freedom to marry afterward, might have been admitted by the Apostle, as well as those that were never to marry again. Thirdly, we prove that second marriage not only after admission to the alms or service of the Church, but before also, is disagreeable and a sign of incontinency or more lust and fleshliness than is agreeable or comely for any person belonging to the Church: and consequently, that the Apostle in the last chapter treating of the holy functions of Bishops, Priests, Deacons, and of the Churches refusing generally bigamos or twice married persons, must needs much more mean that no man twice married should be received to holy Orders: and further, that as none were admitted to be widows of the Church, that ever intended to marry again, so none should ever be received to minister the Sacraments (which is a thing infinitely more, and requireth more purity, and continence, than the office or state of the said widows,) that intended to marry. To receive the body of Christ (saith St. Jerome in Apolog. pro lib. cont. Iouin. cp. 50, c. 6.) is a greater and holier thing than prayer, and therefore Priests that must both continually pray and also be occupied about the receiving or ministering the holy Sacrament daily, must live continently. Fourthly, we prove that it is not unlawful to annex, by precept or the parties' promise, single life or chastity to a whole state or order of the faithful, because the Apostle and the whole Church in his time joined to this state of the Churches' widows, perpetual continency. Fifthly, we prove hereby that to refuse and not to accept the twice married or such as will not live single, into the state of widows or holy Orders, is not to condemn or forbid second marriage, or once and often marrying, which the Manichees according to the doctrine of Devils, as the Protestants (and before them the old condemned Jovinianists) do blaspheme the Church, for then did St. Paul allow and teach doctrine of Devils, who refuseth a twice married woman, and bindeth others by their entering into this state, never to marry again: as no doubt he did the Clergy men much more in the 3 chapter before. Thus lo we Catholics confer and consider the Scriptures, and for this meaning we have all the Doctors without exception. And of all other, their extremest and most shameful tergiversation is, that the Apostle here forbiddeth not the admission of such widows as have been twice married, but only them that have had two husbands at once. which was a very improbable and extorted exposition before, concerning Bishops and Deacons, c. 7. and, as St. Jerome saith (p. 83) malo modo malu cauent: but here that an exception should be made only against widows that had had two husbands together (which was a thing never lawful nor never heard of) that is a most intolerable impudency, and a construction that never came to any wise man's cogitation before: and yet these their fancies must be God's word, and bigamia or bigamia must against their old natures and use of all writers, be all one with Polygamy and Polygamia. They give an example of such widows, in women divorced justly from their husbands in the old law. As though St. Paul here took order for the Jews' widows only, or that had been such a common case among the Jews also, that the Apostle needed to take so careful order for it. finally, they let not to say that if the Apostle should be understood to refuse a widow twice married at sundry times, it were unreasonable and injurious to second marriages, which have no more indecency or sign of incontinence (say they) than the first. Thus bold they are with the Apostle and all antiquity.The vvife of one husband. If you vvould haue a plaine paterne of Heretical fraude, corruption, and adulteration of the natiue sense of Gods vvord, and an inuincible demonstration that these nevv Glosers haue their consciences seared and hartes obdurated, vvillingly peruerting the holy Scriptures against that vvhich they knovv is the meaning thereof, to the maintenance of their sectes: marke vvel their handling of this place about these vvidovves of the Church. S. Paul prescribeth such onely to be admitted as haue been the vviues of one husband, that is to say, once only are maried, not admitting any that hath been tvvise maried. By vvhich vvordes the Catholikes proue first, that the like phrase vsed before of Bishops and Deacons, that they should be the husbands of one vvife, must needes signifie that they can not be tvvise maried, nor admitted to these and the like functions, if they vvere more then once maried before. Secondly, vve proue by this place against the Aduersaries, that the state of vvidovvhod is more vvorthy, honorable, decent, and pure in respect of the seruice of the Church, and more to be relieued of the reuenues thereof, then the state of maried folkes, and that not only (as the Aduersaries perhaps may ansvver) for their greater necessitie, or more leisure, freedom, or expedition to serue, in that they be not combered vvith husband and houshold, but in respect of their vidual continencie, chastitie, and puritie. for els such as vvere vvidovves vvith intention and freedom to marie aftervvard, might haue been admitted by the Apostle, as vvel as those that vvere neuer to marie againe. Thirdly, vve proue that second mariage not onely after admittion to the almes or seruice of the Church, but before also, is disagreable and a signe of incontinencie or more lust and fleshlines then is agreable or comely for any person belonging to the Church: and consequently, that the Apostle in the last chapter treating of the holy functions of Bishops, Priests, Deacons, and of the Churches refusing generally bigamos or tvvise maried persons, must needes much more meane that no man tvvise maried should be receiued to holy Orders: and further, that as none vvere admitted to be vvidovves of the Church, that euer intended to marie againe, so none should euer be receiued to minister the Sacraments (vvhich is a thing infinitely more, and requireth more puritie, and continence, then the office or state of the said vvidovves,) that intended to marie. To receiue the body of Christ (saith S. Hierom in Apolog. pro lib. cont. Iouin. cp. 50, c. 6.) is a greater and holier thing then praier, and therfore Priests that must both continually pray and also be occupied about the receiuing or ministring the holy Sacrament daily, must liue continently. Fourthly, vve proue that it is not vnlavvful to annexe, by precept or the parties promis, single life or chastitie to a vvhole state or order of the faithful, because the Apostle & the vvhole Church in his time ioyned to this state of the Churches vvidovves, perpetual continencie. Fiftly, vve proue hereby that to refuse and not to accept the tvvise maried or such as vvil not liue single, into the state of vvidovves or holy Orders, is not to condemne or forbid second mariage, or once & often marrying, vvhich the Manichees according to the doctrine of Diuels, as the Protestants (and before them the old condemned Iouinianistes) do blaspheme the Church, for then did S. Paul allovv and teach doctrine of Diuels, vvho refuseth a tvvise maried vvoman, and bindeth others by their entering into this state, neuer to marie againe: as no doubt he did the Cleargie men much more in the 3 chapter before. Thus loe vve Catholikes cōferre & cōsider the Scriptures, & for this meaning vve haue al the Doctors vvithout exception. And of al other, their extremest and most shameful tergiuersation is, that the Apostle here forbiddeth not the admittion of such vvidovves as haue been tvvise maried, but onely them that haue had tvvo husbands at once. vvhich vvas a very vnprobable and extorted exposition before, concerning Bishops and Deacons, c. 7. and, as S. Hierom faith (p. 83) malo modo malu cauent: but here that an exception should be made onely against vvidovves that had had tvvo husbands together (vvhich vvas a thing neuer lavvful nor neuer heard of) that is a most intolerable impudencie, and a construction that neuer came to any vvise mans cogitation before: and yet these their fansies must be Gods vvord, and bigamia or bigamia must against their old natures and vse of al vvriters, be al one vvith Polygamie and Polygamia. They giue an example of such vvidovves, in vvomen diuorced iustly from their husbands in the old lavv. As though S. Paul here tooke order for the Ievves vvidovves onely, or that had been such a cōmon case among the Ievves also, that the Apostle needed to take so careful order for it. finally, they let not to say that if the Apostle should be vnderstood to refuse a vvidovv tvvise maried at sundrie times, it vvere vnreasonable & iniurious to second mariages, vvhich haue no more indecencie or signe of incontinence (say they) then the first. Thus bold they are vvith the Apostle and al antiquitie.

11Wanton in Christ. Widows waxing warm, idle, and well fed by the Church, lust after husbands, as also Apostata-Priests and Superintendents marry, specially after they have gotten good Ecclesiastical livings. Which is to wax wanton in Christ, or against Christ. καταστρηνιάσωσι. The Greek word signifieth to cast off the reins or bridle, that is, the bond or promise of continency which they had put upon them.Wanton in Christ. Vvidovves vvaxing vvarme, idle, and vvel fedde by the Church, lust after husbands, as also Apostata-Priests and Superintendents marie, specially after they haue gotten good Ecclesiastical liuings. Which is to vvaxe vvanton in Christ, or against Christ. καταστρηνιάσωσι. The Greeke vvord signifieth to cast of the raines or bridle, that is, the bond or promis of continencie which they had put vpon them.

11They will. In the chastity of widowhood or virginity (saith St. Augustine) the excellency of a greater gift is sought for, Which being once desired, chosen, and offered to God by vow, it is not only damnable to enter afterward into marriage, but though it cannot actually to marriage, only to have the will to marry is damnable. Aug. li. de bono viduit. cap. 9.They vvil. In the chastitie of vvidovvhod or virginitie (saith S. Augustine) the excellencie of a greater gift is sought for, Which being once desired, chosen, and offered to God by vovv, it is not onely damnable to enter aftervvard into mariage, but though it cannot actually to mariage, onely to haue the vvil to marie is damnable. Aug. li. de bono viduit. cap. 9.

12Having damnation. It signifieth not blame, check, or reprehension of men, as some make the fault to end in self, would have it: but judgment or eternal damnation, which is a heavy sentence. God grant all married Priests and Religious may consider their lamentable cause. V. that a grievous sin it is, see St. Ambrose ad virginem lapsam cap. 5 and 8.Hauing damnation. It signifieth not blame, checke, or reprehension of men, as some make the fault to ende in selfe, vvould haue it: but iudgement or eternal damnatiō, vvhich is a heauy sentence. God graunt al maried Priests and Religious may consider their lamentable cause. V. that a greuous sinne it is, see S. Ambrose ad virginem lapsam cap. 5 & 8.

12Their first faith. All the ancient fathers that ever wrote commentaries upon this Epistle, Greek and Latin, as St. Chrysostom, Theodorete, Oecumenius, Theophylactus, Primasius, St. Ambrose, Ven. Bede, Haimo, Anselm, and the rest: also all others that by occasion use this place, as the 4 Council of Carthage ca. 104. and the 4 of Toledo c. 55. St. Athanasius li. de virginitate. St. Epiphanius hær. 48. St. Jerome cont. Iouinianum li. 1. c. 7 and in c. 44 Ezech. prope finem. St. Augustine in exceeding many places: all these expound the Apostle's words of the vow of Chastity or the faith and promise made to Christ to live continently. What is to break their first faith (saith St. Augustine) They vowed, and performed not. In pl. 75. prope finem. Again in another place, They break their first faith, that found not in that which they vowed. Li. de Sancta virgin. c. 53. Again he and all the fathers with him in Carthage Council before named: if any widow, how young soever they were left of their husbands deceased, have vowed themselves to God, lest their laical habit, and under the testimony of the Bishop and Church have appeared in religious weed, and afterward go any more to secular marriage, according to the Apostle's sentence they shall be damned, because they were so bold to make void the faith or promise of Chastity which they vowed to our Lord. So saith he and 215 fathers more in that Council. And this promise of chastity is called, faith, because the like phrase betwixt married persons is ordinarily called of holy writers, faith: and the vow of chastity made to God, joineth him and the person so vowing, as it were in marriage, so far, that if the said person break promise, they are counted and called in the law aforesaid Council, God's adulterers. In the 3 to the Romans also and often elsewhere, faith is taken for promise or fidelity. And that it is so taken here, the words irritum facere (to frustrate and make void) do prove: for that term is commonly used in matter of vow, promise, or compact. Gen. 17. Num. 30. This promise is called here prima fides (the first faith) in respect of the later promise which faith-vow breakers make to them with whom they pretend to marry. So saith St. Augustine li. de bono viduit. c 8. and 9. and Innocentius 1 ep. 2. cap. 13. to. 1. Conc. And this is the only native, evident, and agreeable sense to the circumstance of the letter. And the vain evasion of the Heretics to save the Apostata-Monks, Friars, Nuns, and Priests from damnation for their pretended marriages, is frivolous: to wit, that first faith here signifieth the faith of Baptism or Christian belief, and not the promise or vow of Chastity. But we ask them if this faith of Baptism be broken by marriage or no. For the text is plain that by intending to marry, they break their faith, and by breaking their faith they be damned, if they die without repentance. In truth which way to every wise man they will seem so absurd, that they will be ashamed of it.Their first faith. Al the auncient fathers that euer vvrote commentaries vpon this Epistle, Greeke and Latin, as S. Chrysostom, Theodorete, Oecumenius, Theophylactus, Primasius, S. Ambrose, Ven. Bede, Haimo, Anselme, and the rest: also al others that by occasion vse this place, as the 4 Councel of Carthage ca. 104. and the 4 of Toledo c. 55. S. Athanasius li. de virginitate. S. Epiphanius hær. 48. S. Hierom cont. Iouinianum li. 1. c. 7 & in c. 44 Ezech. prope finem. S. Augustine in exceding many places: al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently. What is to breake their first faith (saith S. Augustine) They vovved, and performed not. In pl. 75. prope finem. Againe in an other place, They breake their first faith, that found not in that vvhich they vovved. Li. de Sancta virgin. c. 53. Againe he and al the fathers vvith him in Carthage Councel before named: if any vvidovv, hovv yong soeuer they vvere left of their husbands deceased, haue vovved them selues to God, lest their laical habite, and vnder the testimonie of the Bishop and Church haue appeared in religious vveede, and aftervvard goe any more to secular mariage, according to the Apostles sentence they shal be damned, because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So faith he and 215 fathers moe in that Councel. And this promis of chastitie is called, faith, because the like phrase betvvixt maried persons is ordinarily called of holy vvriters, faith: and the vovv of chastitie made to God, ioyneth him & the persō so vovving, as it vvere in mariage, so farre, that if the said person breake promis, they are counted and called in the lavv aforesaid Councel, Gods adulterers. In the 3 to the Romanes also and often els vvhere, faith is taken for promis or fidelitie. And that it is so taken here, the vvordes irritum facere (to frustrate and make void) do proue: for that terme is commonly vsed in matter of vovv, promis, or compacte. Gen. 17. Num. 30. This promis is called here prima fides (the first faith) in respect of the later promis vvhich faith-vovv breakers make to them vvith vvhom they pretend to marie. So saith S. Augustine li. de bono viduit. c 8. & 9. and Innocentius 1 ep. 2. cap. 13. to. 1. Conc. And this is the onely natiue, euident, and agreable sense to the circumstance of the letter. And the vaine euasion of the Heretikes to saue the Apostata-Monkes, Friers, Nunnes, and Priests from damnation for their pretended mariages, is friuolous: to vvit, that first faith here signifieth the faith of Baptisme or Christian beleefe, & not the promis or vovv of Chastitie. But vve af ke them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie, they breake their faith, and by breaking their faith they be damned, if they die vvithout repentance. In truth vvhich vvay to euery vvise man they vvil seeme so absurd, that they vvill be ashamed of it.

14Yet will they be free. He speaketh of such young ones as were yet free. For such as had already made vow, neither could they without damnation marry, were they young or old, nor he without sin command or counsel them to it. Neither (as St. Jerome proveth to St. Gerontia, and St. Chrysostom upon this place) doth he precisely command or counsel the young ones that were free, to marry, or absolutely forbid them to vow chastity: God forbid, say they. But his speech containeth only a wise admonition to the frailer sort, that it were far better for them not to have vowed at all, but to have married again, than to have fallen to advoutry and Apostasy after profession. Which is no more but to prefer second marriage before fornication: and a good warning, that they which are to profess, look well what they do. St. Paul's experience of the fall of some young ones to marriage, caused him to give this admonition here: as also that before, that none should be received to the Churches' alms under threescore years of age. Not forbidding the Church for ever, to accept any vows of widows or virgins till that age: as the Heretics falsely affirm: but shewing what was meet for that time and the beginning of Christianity, when as yet there were no Monasteries builded, no precise rule, no exact order of obedience to Superiors: but the professed (as St. Paul here noteth) coursed and wandered up and down idly, as now our professed virgins or Nuns do not, neither can do. Of whom therefore, where discipline is observed, there is no cause of such danger. Besides that widows having had the use of carnal copulation before, are more dangerously tempted, than virgins that are brought up from their tender age in piety and have no experience of such pleasures. See St. Ambrose li. de viduis, proving by the example of holy Anna, who lived a widow even from her youth till 50 years of age, in fasting and praying night and day, that the Apostle doth not here without exception forbid all young widows to vow, yea he esteemeth that profession the most laudable, glorious, and meritorious. See his book de Viduis in initio.Yet vvil they be free. He speaketh of such yong ones as vvere yet free. For such as had already made vovv, neither could they vvithout damnation marie, vvere they yong or old, nor he vvithout sinne command or counsel them to it. Neither (as S. Hierom proueth to S. Gerontia, and S. Chrysostom vpon this place) doth he precisely command or counsel the yong ones that vvere free, to marie, or absolutely forbid them to vovv chastitie: God forbid, say they. But his speach contineth onely a vvise admonition to the frailer sort, that it vvere farre better for them not to haue vovved at al, but to haue maried againe, then to haue fallen to aduoutrie and Apostasie after profession. Vvhich is no more but to preferre second mariage before fornication: and a good vvarning, that they vvhich are to professe, looke vvel vvhat they do. S. Paules experience of the fall of some yong ones to mariage, caused him to giue this admonition here: as also that before, that none should be receiued to the Churches almes vnder threescore yeres of age. Not forbidding the Church for euer, to accept any vovves of vvidovves or virgins til that age: as the Heretikes falsely affirme: but shevving vvhat vvas meete for that time and the beginning of Christianitie, vvhen as yet there vvere no Monasteries builded, no precise rule, no exact order of obedience to Superiors: but the professed (as S. Paul here noteth) coursed & vvandered vp and dovvne idly, as novv our professed virgins or Nunnes do not, neither can do. Of vvhom therfore, vvhere discipline is obserued, there is no cause of such danger. Besides that vvidovves hauing had the vse of carnal copulation before, are more dangerously tempted, then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures. See S. Ambrose li. de viduis, prouing by the example of holy Anna, vvho liued a vvidovv euen from her youth til 50 yeres of age, in fasting and praying night and day, that the Apostle doth not here vvithout exception forbid al yong vvidovves to vovv, yea he esteemeth that profession the most laudable, glorious, and meritorious. See his booke de Viduis in initio.

15After Satan. We may here learn, that for those to marry which are professed, is to turn back after Satan. For he speaketh of such as were married contrary to their vow. And here won we call the Religious that marry (as Luther, Bucer, Peter martyr and the rest) Apostatas. More we learn, that such young ones have no excuse of their age, or that they be vehemently tempted and burn in their concupiscences, or that they have not the gift of Chastity. For notwithstanding all these excuses, these young professed widows if they marry, go backward after Satan, and be Apostatas, and damned, except they repent. For as for the Apostle's words to the Corinthians, It is better to marry than to burn, We have before declared out of the fathers, and here we add, that it pertaineth only to persons that be free and have not vowed to the contrary, as St. Ambrose li. ad virg. lapsi c. 5. St. Augustine de bono viduit. c. 8. and St. Jerome li. 1. cont. Iouin. c. 7. expound it. 16. The Heretics of our time think there is no remedy for fornication or burning, but marriage: and so did St. Augustine when he was yet a Manichee. Putabam me miserum &c. (saith he li. 6. Confes. c. 11.) that I should be an unhappy and miserable man if I should lack the company of a woman, and the medicine of thy mercy to heal the same infirmity I thought not upon, because I had not tried it: and I imagined that continence was in a man's own power and liberty, which in my self I did not feel: being so foolish not to understand that no man can be continent unless thou give it. Verily thou wouldest give it, if with inward mourning I would knock at thy ears, and with sound faith would cast my care upon thee. By all which you may easily prove, that chastity is a thing that may lawfully be vowed, that it is not impossible to be fulfilled by prayer, fasting, and chastisement of men's concupiscence, that it is a thing more grateful to God than the condition of married persons: for else it should not be required either in the Clergy or in the Religious. finally, that it is most abominable to persuade the poor virgins or other professed to such sacrilegious wedlock, which St. Augustine avoucheth to be worse than advoutry, de bon. vidu. c. 4. Jovinian was the first that ever made marriage equal with virginity or chaste life, for which he was condemned of heresy. Aug. in argumento li. de bono Coniugali. De pet. marit. li. 1. c. 7. Li. de hæresi. hær. 82. He was the first that persuaded professed virgins to marry, which St. Augustine saith was so clearly and without question wicked, that it could never infect any Priest, but certain miserable Nuns. Yea for this strange persuasion he calleth Jovinian a monster, saying of him thus Li. 2. Retract. cap. 22. The holy Church that is there ( at Rome) most faithfully and stoutly resisted this monster. St. Jerome calleth the said Heretic and his complices, Christian epicures. li. 2. cont. Iouin. a. 19. See St. Ambrose ep. 82. ad vercellensem episcopum in initio. But what would these holy doctors have said, if they had lived in our doleful time, when the Protestants go quite away with this wickedness, and call it God's word?After Satan. Vve may here learne, that for those to marie vvhich are professed, is to turne backe after Satan. For he speaketh of such as vvere maried cōtrarie to their vovv. And here vvon vve call the Religious that marie (as Luther, Bucer, Peter martyr and the rest) Apostatas. More vve learne, that such yong ones haue no excuse of their age, or that they be vehemently tempted and burne in their concupiscences, or that they haue not the gift of Chastitie. For notvvithstanding al these excuses, these yong professed vvidovves if they marie, go backevvard after Satan, and be Apostatas, & damned, except they repent. For as for the Apostles vvordes to the Corinthians, It is better to marie then to burne, Vve haue before declared out of the fathers, and here vve adde, that it pertaineth onely to persons that be free and haue not vovved to the contrarie, as S. Ambrose li. ad virg. lapsi c. 5. S. Augustine de bono viduit. c. 8. and S. Hierom li. 1. cont. Iouin. c. 7. expound it.

17In word and doctrine. Such Priests specially and Prelates are worthy of double, that is, of the more ample honour, that are able to preach and teach, and do take pains therein. Where we may note, that all good Bishops or Priests in their days were not so well able to teach as some others, and yet for the ministry of the Sacraments, and for wisdom and government, were not unmeet to be Bishops and Pastors. for though it be one high commendation in a Prelate, to be able to teach, as the Apostle before noted: yet all cannot have the like grace therein, and it is often recompensed by other singular gifts no less necessary. St. Augustine laboured in word and doctrine, Alipius and Valerius were good Bishops, and yet had not that gift. Possid. in vit. Aug. c. 5. And some times and countries require preachers more than other. All which we note, to discover the pride of Heretics, that contemn some of the Catholic Priests or Bishops, pretending that they cannot preach as they do, with meretricious and painted eloquence.. The Heretikes of our time thinke there is no remedie for fornication or burning, but mariage: and so did S. Augustine vvhen he vvas yet a Manichee. Putabam me miserum &c. (saith he li. 6. Confes. c. 11.) that I should be an vnhappie and miserable man if I should lacke the companie of a vvoman, and the medicine of thy mercie to heale the same infirmitie I thought not vpon, because I had not tried it: and I imagined that continence vvas in a mans ovvne povver and libertie, vvhich in my self I did not feele: being so foolish not to vnderstand that no man can be continent vnles thou giue it. Verily thou vvouldest giue it, if vvith invvard mourning I vvould knocke at thy eares, and vvith sound faith vvould cast my care vpon thee. By al vvhich you may easily proue, that chastitie is a thing that may lavvfully be vovved, that it is not impossible to be fulfilled by praier, fasting, and chastisement of mens concupiscence, that it is a thing more grateful to God then the condition of maried persons: for els it should not be required either in the Cleargie or in the Religious. finally, that it is most abominable to persuade the poore virgins or other professed to such sacrilegious vvedlocke, vvhich S. Augustine auoucheth to be vvorse then aduoutrie, de bon. vidu. c. 4. Iouinian vvas the first that euer made mariage equal vvith virginitie or chast life, for vvhich he vvas condemned of heresie. Aug. in argumento li. de bono Coniugali. De pet. marit. li. 1. c. 7. Li. de hæresi. hær. 82. He vvas the first that persuaded professed virgins to marie, vvhich S. Augustine faith vvas so clerely and vvithout question vvicked, that it could neuer infect any Priest, but certaine miserable Nunnes. Yea for this strange persuasion he calleth Iouinian a monster, saying of him thus Li. 2. Retract. cap. 22. The holy Church that is there ( at Rome) most faithfully and stoutly resisted this monster. S. Hierom calleth the said Heretike and his complices, Christian epicures. li. 2. cont. Iouin. a. 19. See S. Ambrose ep. 82. ad vercellensem episcopum in initio. But vvhat vvould these holy doctors haue said, if they had liued in our dolerul time, vvhen the Protestants go quite avvay vvith this vvickednes, and call it Gods vvord?

23Water. You see how lawful and how holy a thing it is, to fast from some meats or drinks, either certain days, or always, as this B. Bishop Timothee did: who was hardly induced by the Apostle to drink a little wine with his water in respect of his infirmities. And mark withal, what a calumnious and stale cavillation it is, that to abstain from certain meats and drinks for punishment of the body or devotion, is to condemn God's creatures. See a homily of St. Chrysostom upon these words, to. 5.In vvord and doctrine. Such Priests specially and Prelates are vvorthy of double, that is, of the more ample honour, that are able to preach and teach, and do take paines therein. Vvhere vve may note, that al good Bishops or Priests in their daies vvere not so vvel able to teach as some others, and yet for the ministerie of the Sacraments, and for vvisedom and gouernement, vvere not vnmeete to be Bishops and Pastors. for though it be one high commendation in a Prelate, to be able to teach, as the Apostle before noted: yet al can not haue the like grace therein, and it is often recompenced by other singular giftes no lesse necessarie. S. Augustine laboured in vvord and doctrine, Alipius and Valerius vvere good Bishops, and yet had not that gift. Possid. in vit. Aug. c. 5. And some times and countries require preachers more then other. Al vvhich vve note, to discouer the pride of Heretikes, that contemne some of the Catholike Priests or Bishops, pretending that they can not preach as they do, vvith meritricious and painted eloquence.