not said that a Bishop must be such a one as hath been the husband of one wife in time past but he useth the present time both in Timothy and Titus The High Priest himself under the Law might have a wife after his first wife if she was dead if he married a maid which was a figure of Christs Spouse the Church which was to be presented holy and as a chaste Virgin to Christ By the same reason that they may drive Ministers from their wives they may also deprive them of all use of wine and they may deprive Ministers of all use of meat and command them to fast always that they may be fit to pray always as well as alway to abstain from their wives We never read that the Levites that taught in the Synagogues into the place of which our Churches succeed were barred from the company of their wives And consider it may be as necessary to marry the second time as the first and sometime and in some cases perhaps more necessary says Dr. Hamond The wife may dye presently after Marriage and without Children and the second Marriage in that case tending as much to the ends of Matrimony Comfort of life Propagation remedy of Lust as the former can be supposed to do it would then be strange to debar a Bishop or Presbyter in such a condition Chrysostome and Theodoret with divers others plainly and clearly teach this place to be understood as we do that a Bishop should not have two wives at once Erasmus upon the place disliked the then practice of the Church of Rome in forbidding Marriage to Bishops and Priests Admittitur saith he incestus admittitur homicida admittitur pirata admittitur Sodomita sacrilegus parricida denique quis non solus digamus excluditur ab hoc honore qui solus nihil admisit And further considering the times and the ill consequence of the single life amongst their Clergy and Monks he inclines to think they had better much to allow Matrimony to these persons Nunc caelibes habet Mundus quamplurimos castos perpaucos Grotius saith I confess that amongst all Nations second Marriages were less honoured and amongst some these were restrained by punishments And that Tertullian is fierce against second Marriages condemning them as unlawful and interprets this of the Apostle against a Bishops being twice married Notwithstanding which Authorities let the Scripture and right Reason be heard and what hath been premised on this Argument considered and you will have good ground and cause not to call good evil I meann not to condem second Marriages whether in Lay-men or Clergy And if a Bishop may without sin marry a second wife after he has buried his former surely then he may lawfully marry at first If he cannot contain let him marry he sinneth not only let him marry in the Lord an honest grave sober person that may adorn and not blemish his holy Function The Romanists say there are three special Crowns reserved in Heaven one for Martyrs a second for Virgins and a third for Doctors The Virgins overcome the flesh the Martyrs overcome the World and the Doctors overcome the Devil They have no such Crown for married persons but although they have none for them God hath laid up for them a Crown of Righteousness even the like Crown of Righteousness for every one that loves the appearing of Christ the Judge of quick and dead as that Virgin Apostle as most say the Doctor of the Gentiles and eminent Martyr St. Paul 2 Tim. 4.7 8. Virginity saith one is not a Virtue in it self and no more acceptable to God than Marriage is and this he proves Because all Virtues by Repentance may be restored But Virginity cannot be restored and therefore it is not a Virtue Again Because all Virtues in time and place are commanded But Virginity is left free and only Paul gives his advice to it 1 Cor. 7. therefore it is not a Virtue The same Author saith That Virginity is not good in it self but good for another end when a man having the gift of Continency lives a single life that he may be more fit or free to serve God The Papists glossing on the Parable of the Sower say That Virginity bringeth forth an hundred-fold Widowhood seventy fold and Marriage but thirty-fold Great is the difference 'twixt the Ancient Church of God amongst the Jews and the present Church of Rome in this matter there in Psalm 78.63 The Virgins were not given in Marriage or were not praised so the Hebrew signifies But in this Church the Virgins which are not married are most praised Celibacy is made here a state of Perfection or Supererogation and Meritorious but if but one half be true which we find in our Chronicles it had been happy for our Votaries very many of them at least that they had never known their Cells and Cloysters they might have gone as near a way to Heaven out of the World as out of their Monasteries Bale in his Book of the Acts of the Roman Bishops saith That when the Kings Visitors in England in the year 1538. visited the Abbies they found in some of their Styes rather than Religious Houses five in some ten in some twenty Sodomites and Adulterers of which some kept five some seven some twenty Harlots And a later Historian tells us That Barkley Nuns were all with child at once and how Sir Henry Colt caused a Buckstal to be set in the narrowest place of the Marsh from Cheshnut Nunnery to Waltham Abby and therein took the Monks of Waltham as they passed homewards in the night and the next morning he brought and presented them to the King namely to King Hen. 8. who had often seen sweeter but never fatter Venison D.F.H. 6 b. p. 317. And 't is reported that Dr. Smith who disputed at Oxford against Peter Martyr and who had written a Book for the Celibacy of Priests was taken himself at Oxford in the manner or in the very act This is enough to prove That 't is much easier to make an Eloquent Speech or write a Learned Book in Commendation of Single-life and of Chastity in that condition than to live so If you Object the practice and praise of the Monks of Antient times I answer That the Monks of old times and our present Votaries of the Church of Rome are very different 1. They lived single without any Vow of Continency these are Votaries 2. They had Callings and got their bread in the sweat of their brows these live idle most of them and like Drones consume the honey which others have gathered 3. They did not look upon that condition as a state of greater perfection and in it self Meritorious these do 4. Some of them as I take it had wives and these not but esteem it more lawful to have a Concubine than a Wife Those Monks were none of the Popes licensing or founding these are We read of 12000 Monks of Bangor that were destroyed by
of Parts Parentage Beauty Education Portion add that which makes the rest That they are not meer Cyphers in comparison and account namely Let her study to frame and compose her self what may be viz. lawfully to her Husband in conforming her Manners to his And let not the Husband delight to domineer over his Wife or please himself in shewing alwayes his Authority which none but fools will do saith Mr. J. Robinson Nabal was according to his Name a very Fool that was so churlish that neither Wife nor any body else could speak to him It was Abigails wisdom to bear patiently with him as it was the wisdom of Socrates that taught him to bear with his Zantippe her daily home-brawlings and thereby learned him to converse quietly and patiently with unreasonable perverse and peevish persons abroad The Husband should be able alway to guide counsel and direct the Wife to go before her as a man of knowledge His Wife he should use as a Comfort and Helper not saith Sir Walter Rawleigh as a Counsellor When Adam in Innocency he observes and Solomon the wisest of Temporal Princes took counsel of their Wives they both miscarried no such wonder as lamentable then that other men have been so allured to so many inconvenient and wicked practices by the perswasions of their Wives or other beloved Darlings If Adam in the state of perfection and Solomon the Son of David God's chosen Servant and himself a man endowed with the greatest wisdom did both of them disobey their Creator by the instigation and for the love they bear to a Woman It is not so wonderful c. that others have done the like So he CHAP. II. Of the Marriage of Persons in Holy Orders MArriage is honourable amongst all our Saviour graced a Wedding with his presence at Cana in Galilee John 2. and there manifested his Glory by working that Miracle of turning Water into Wine By which those who enter into that state might be put in mind that their sorrows should be turned into joys The Apostle St. Paul Ephes 5.32 makes Marriage a Mystery and to set out the relation and love 'twixt Christ and his Church And lastly 'T is thought Heaven is set out in Scripture by a Marriage-Feast Mat. 22. and the Joys of Heaven represented by the joys of a Wedding Rev. 19. The Nazarites that were whiter than Snow by reason of their vow of Holiness were not defiled by their Marriage Of the Marriage of Priests The High Priest under the Law was not forbidden to Marry onely he must have a Wife so and so qualified Aaron the High Priest the Saint of the Lord a Type of our Lord Christ was Married and the High Priest-hood annexed to his Family and entail'd on his posterity It is made a Character of Antiochus Epiphanes or Epimanes rather that he should not regard Women or desire Women in the Old Testament Dan. 11.37 And 't is made a mark of the Antichrist and branded for a Doctrine of Devils according to our Translators to forbid to Marry in the New Testament 1 Tim. 4.1 3. And as Priests and Prophets under the Law might lawfully marry so might the Holy Apostles and Ministers of our Lord and Saviour under our Gospel St. Peter the first or chief of the Apostles as to a primacy of Order was of this Order himself And St. Paul asserts his right and power to lead about a Wife or Sister as well as Cephas or Peter and other of the Apostles of Christ The Scripture foreseeing saith a Reverend Author the frensie of this Heresie viz. of forbidding marriage to Priests made the Wall higher and stronger of the lawful marriage of the Ministracy for besides the places wherein generally it is without all exception permitted to all Orders of men to Marry it speaketh especially of the lawful use of Marriage in the Ministry It speaks particularly of their Wives likewise of their Children which we remember not to be done in any other estates onely of the Kings it is said That they should not marry many Wives Wherefore the Ministers having not onely the common evidence which all other men have to hold their Wives by but also certain Specialties and special Charters whereby the quiet and peaceable possession of them is warranted it is evident that the Popish Court which impleadeth them and condemneth them for their Wives is a lawless Court So Mr. Cartwright in his Answer to the Rhem. Test Annot. on St. Mat. chap. 8. And amongst the Canons ascribed to the Apostles it is decreed Can. 5. If any Bishop Elder or Deacon under colour of Religion or reverence put away his Wife let him be separate from his Ministry if he abide in that mind let him be deposed This Canon saith the aforesaid Author is of a contrary spirit to you for you sever men from their Wives that sever themselves to the Ministry and it severeth men from the Ministry that sever themselves from their Wives under pretence of the Ministry Again Mr. Perkins in his demonstration of the Problem testifies That the Marriage of the Clergy for the space of 300 years after Christ was a thing alwayes freely allowed without prohibition or vow of perpetual continency Athanasius in his Epistle to Dracontius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there are many of the Bishops saith Athanasius that have not married and contrariwise many Monks we see daily become Fathers of Children Again you may observe many Bishops to be Fathers of Children and many Monks that have not sought to see their own Generation for this is lawful and the other is not forbidden but every one as he liketh let him undertake to live And whereas we read saith the Decretal c. 56. That the Sons of Priests have come to the honour of the Papacy we must not understand them to be begotten by Fornication but by lawful Marriage which was lawful for the Priests every where until the time of prohibition and in the East Churches is lawful to this day The singleness of Priest-hood was instituted because of the poverty of the Churches wanting sufficient means to maintain many families of Bishops Priests and Deacons D. 28. c. d. Syr. Pope Siricius about the year 385. forbad Priests Marriage in the Western Church But that Decree had no Universal Admission in the Church until the time of Pope Hildebrand 1007. And 't is observed that Bishops and Priests married in England until Anselms time that is about 1100 years after Christ no Law forbidding them 'T is an observation of Balsamon on the 5th Canon of the Apostles that it was lawful before the 6th Synod in Trullo for the Bishops to marry and have Wives yea after they had received that dignity And for my part I think Arch-Bishop Crammer the Martyr no less a Saint though once or twice married then if he had lived single Arch-Bishop Parker also as I have read was a married Man and our Church since the Reformation never forbad any of her Fathers
life and were not married but also by married persons as Patriarchs Apostles Martyrs and innumerable others 1 Thess 4.17 'T is observed that there is nothing said of these Virgins which agreeth not to all the faithful 1. They have all the name of the Lamb his Father and written in their foreheads and all God's servants are sealed in their foreheads Rev. 7.3 2. All God's servants are to sing the new Song Rev. 5.9 10. all are redeemed from the earth by the blood of the Lamb chap. 5.9 The believing Jews they are all a kind of first-fruits unto God James 1.18 Lastly The Jesuites at Rhemes confess that these are the same number of the Elect that were sealed chap. 7. where in the Margent they note That by the number there spoken of are understood all the Elect both of the Jews and of the Gentiles vid. T. C. in loc These Virgins then are those that would not be polluted or defiled with the Idolatry or Spiritual Fornication of the Whore of Babylon mentioned in Verse 8. of the 14 Chapter of the Revelations Whatever Papists or old Hereticks say against the lawful Conjugal society of man and wife as if it were a work of the flesh the holy Apostle Paul doth not rank or condemn it for a work of the flesh in that black Catalogue of the works of the flesh on Record Gal. 5.19 20 21. But on the other side 't is observable that those who decry Marriage without a just cause and cry up single life more than they have cause as the Papists do they are verily guilty of Idolatry which is Spiritual Adultery or Fornication witness their worship of the Cross with Religious worship their worship of Images of Saints and particularly of the B. Virgin their worship of Angels with Invocation with Adoration They tell us a story that at the Synod held at Winchester when there was a difference 'twixt the married Clergy and the Monks and Archbishop Dunstan had a mind to introduce the Monks The Cross spake humano more with mans voyce against the married Priests This was in the days of King Edgar who began his Reign 959. It seems then that there were married Priests in England in those days If it be Objected That many Ancient Councils have ordained Celibacy for Priests as the first Elibertine Council an 310. or 311. Can. 33. The second Council of Cartharge about the year 396. Can. 2. Concilium Agathense Can. 9. about the year 506. The third Council of Orleans Can. 1. about the year 537. The fourth Council of Orleans an 547. Can. 17. c. My Answer is That we have the holy Scriptures of the Old and New Testament for the lawfulness of Priests or Presbyters marriage the Canons of the Apostles Can. 5. and the General Council of Nice rejecting the Proposal about prohibiting of it as also the sixth General Council of Constantinople c. in the year 692. and the Council of Toledo an 400. chap. 4. 7. which testifies that the Clergy had wives I might also have alledged Concilium Gangrense cap. 4. in or about the year 324. which Anathematiseth those who held it unlawful to receive the blessed Sacrament at the hands of a married Priest and many Councils which forbid Priests second Marriage or to marry a widow c. All which supposed it lawful for him to marry Whatever the Canons decreed certain it is that the Greek Church unto this day allow of a married Clergy and that divers Nations and Countreys for a long time in the West did not admit of this necessary Celibacy but tolerated their Clergy to be married In England they had their wives for above a thousand years almost twelve hundred years after Christ So in Ireland till the days of Henry the second of England who began his Reign 1155. Pope Pius II. who sate about the year 1458. was a great man in the Council of Basil his saying was That Marriage was better for the Clergy than single life and turned out divers cloystered Nuns to take their liberty De facto many Priests were married of old So Novatus a Priest permitted by Cyprian to live with his wife Tertullian was married as appears by his Book written to his wife Gratian tells of the Sons of Presbyters and Bishops that were promoted to the Papal Dignity Dist 56. So was Bonifacius the Pope the Son of Jucundus the Presbyter Foelix the Pope the Son of Foelix the Presbyter Agapetus the Pope Son of Gordianus the Presbyter Theodorus the Pope Son of Theodorus the Bishop and many more he saith there were and addeth we are not to understand them as born out of lawful Marriages which were lawful to Priests before the Prohibition ibid. Chrysostom agreeth with Athanasius and Clemens Alexandrinus in 1 Tim. 3. and saith That Marriage is in so high a degree honorable that men with it may ascend into the Episcopal Chairs and yet live with their wives For though it be a hard thing yet it is possible so to perform the duties of Marriage as not to be wanting in the performance of the duties of a Bishop Sozomen saith of Spiridion that though he had a Wife and Children yet he was not therefore any whit the more negligent in performing the duties of his Calling and of Gregory Nyssen it is reported that though he was married he was no way inferior to his worthy Brother that lived single And howsoever in Thessaly Thessalonica Mandonia they did not admit into the Ministry any single persons yet all the Bishops of the East besides were then left unto their own liberty and though some went about to take away their liberty in some places yet the worthiest men the Church had stood in defence of it So Synesius when they of Ptolemais would needs have him to be their Bishop which thing he little desired he made them acquainted with his present condition and resolved purpose for the time to come God saith he the Law and the sacred hand of Theophilus have given to me a wife I therefore tell all men aforehand and testifie unto all that I will neither suffer my self to be altogether estranged and separated from her neither will I live with her secretly as an Adulterer for the one of these is no way pious and godly and the other no way lawful But I will desire and pray unto God that exceeding many and most good and happy Children may be born unto me Neither will I have him that is chief in ordaining of me to be ignorant hereof Synesius ad fratrem Ep. 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This liberty the Council in Trullo impeached in respect of Bishops but in respect of Presbyters it continueth in all the East Churches of the world unto this day Greek Armenian and Ethiopian warranted unto them by the Canons of the Apostles judgement of Bishops Canons of councils c. Dr. Field of the Ch. l. 5. p. 708. Some attempts were made in the East by Eustathius
Bishop of Sebastia in Armenia and in the West by Siricius and Innocent the first his Successor and some Canons were made in the second or rather last Council of Carthage to the contrary Yet by degrees these Canons and Severities against the married Clergy lay dormant being found a burthen too heavy for the Church to bear We find that in the time that Hildebrand climb'd up into the Papal Chair namely anno 1075. and long before that Priests had wives publickly This was he that was neither chosen by Emperor or Clergy but intruded himself this was he that threw the Sacrament into the fire this was he that forced the Emperor whom he had Excommunicated to come with his Empress and Son bare footed in the cold of Winter to his Castle at Canusium and there to wait three days fasting until he might have audience which at length was obtained by the mediation of Madam Matilda the Popes Minion that left her husband to live with the Pope vid. Plat. this was he that Sainted his Predecessor Liberius the Arrian and this was he that restrained and forbad Priests Marriage but by so doing stirred up the whole Nation of Clergy-men against him crying out that he was an Heretick and a man damnably erring in his judgement c. And it is so far from being true that Bellarmine saith That the Priests beginning to marry in Gregories days was the cause of the great contempt of the Sacrament and of the Confusions and Prophanations of Sacred things in those days that it was clear contrary as Nauclerus testifies de Clericis lib. 1. cap. 19. that it was an old and confirmed custom that was not easily to be altered and the Priests rather in Gregories time ceased than began to marry by reason of the attempts and endeavours of Gregory to restrain them from marriage and the causes of the Confusions of those times were occasioned rather by the forbidding the Priests to marry than by their beginning then to marry And now since the Church of Rome hath forced this single life on Clergy men very many Learned men of later times have desired the Law of single life may be taken away Durandus in his Book de Modo celebrandi Concilii proveth by many Reasons that it were fit that the liberty of Marriages were again restored to Priests in a General Council Aeneas Sylvius after Pope Pius the second was of this mind So was Polydor Virgil and Erasmus the first of these in Book 5. chap. 4. de Invent. rerum saith thus I dare confidently say that it hath been so far from being true that this inforced chastity hath excell'd that which is in Marriage That no sinful crime hath brought greater disgrace to the Order of the Ministry more evil to Religion or made a greater and deeper impression of sorrow in all good men than the stain of the impure lusts of Priests Erasmus in Declam de laudibus Matrimonii affirms that in his conceit he should not ill deserve nor take the worst course for the furthering of humane affairs and the right informing of the manners of men which should procure liberty of Marriage if it might be both for Priests and Monks Read also his Annotations on the first Epistle to Timothy chap. 3.1 And Sigismund the Emperor a little before the Council of Basil declar'd and published That forasmuch as more evil cometh by the forbidding of Marriage than good it were better and more safe to permit Clergy men to live in the state of Marriage according to the custom of the Oriental Churches than to forbid them so to live Antiochus aforementioned a Figure of Antichrist Dan. 11.37 did not regard women or the desire of women or of wiving and the Antichrist forbids to marry and commands to abstain from meats The ancient Romans liked and encouraged Marriage Thus the Figure and Forerunner of Antichrist he himself and his followers decry wiving and cry up single life and by Fryers and Monks the great Adorers of single life and Observers of distinctions of meats the Doctrine of Image-worship was brought and spread and propagated in the Church as is proved by Mr. Mede in his Apostacy of the latter times Some of these Hermites Anchorites or Monks and Coenobites might be honest and good persons abating them their errour about over-magnifying the single life yet the generality of them he condemns as hypocrites For the lawfulness of Marriage of persons in holy Orders we have the Old and New Testament and the practice of the Church and the Doctrine of the Church at the Council of Nice and after till the time of Siricius about the year 385. Afterwards we have the Marriage of these allowed by all those Councils which forbid such persons to marry widows such as Concilium Epaunen Canon 2. Aurelianum the first Council Can. 15. Concilium Toletanum 1 ch 1. the 3. And we find the Council of Carthage made divers Canons about the Government of the Sons and Daughters of Bishops and Clergy-men such as the 11. That they should not make or go to the Spectacula Secularia c. 12. That their Sons and Daughters should not marry to Heathens Hereticks or Schismaticks c. 14. That they suffer not their Sons to go free out of their power and Government till they are assured of their manners and of such age ut possint ad eos propria pertinere peccata This Council was held saith Coriolanus 397. The first Council of Toledo an 400. c. 1. Ordains de Presbyteris Deaclnis si post ordinationem filios genuerint ad altiorem gradum non ascendant Yet they might continue in their station though not rise higher in the Church In the year 506. Consilium Agathense in the time of Pope Symmachus cap. 1. although Bigamists and those that had married widows being Presbyters or Deacons might not consecrate or minister yet they might retain the name of Presbyters and Deacons Hence it is to be supposed that Presbyters and Deacons who were not Bigamists nor had married widows might consecrate and minister notwithstanding their marriage If it be Objected That there were endeavours to make the Clergy content themselves without wives I say yet in many places it would not prevail not in England till above Eleven hundred years after Christ not in Ireland till the days of Henry the Second of England who subdued Ireland I read that Celsus the great Apostle of Armagh and High Primate of Ireland had both a wife and children in the time of his Archbishopry according to the usage of the Countrey vid. Bernard in vita Malachiae And we are told that Pope Adrian and Pope Alexander did stir up Henry the Second to subdue Ireland because the people withstood their proceedings against the Marriage of Bishops and Priests It is certain de facto that many Eminent Persons in holy Orders were actually married So Gregory Nazianzen's Father was a Bishop and begat him after he was Presbyter if not after he was
lawful no Adultery no Uncleanness 3. That for a person at his Ordination to make an absolute vow of single life for all his days is a rash and unlawful Vow 4. That if a man have made such a Vow and find he have not nor cannot obtain the gift of Continency in that case he ought to marry 5. That the Marriage of Luther with Katherine Bora on supposition they could not contain was lawful 6. That the Church of Rome sins grievously to put a yoke upon the neck of the Disciples of Christ that officiate in holy things which neither we nor our Fathers were able to bear 7. That the Church of Rome may and ought to reverse and repeal her Laws Canons or Constitutions enjoyning Celibacy on the Clergy so contrary to Scripture the Apostles Canons the Council of Nice and the continued practice of the greatest part of the Christian Church to this day 8. That that Church of Rome's admitting young Youths and Virgins to make and engage in absolute solemn Vows that they will live all their days in Celibacy is a great snare a grievous sin and contrary to the Apostles advice concerning young widows 2 Tim. 5.14 is opposite to the prime blessing Crescite multiplicamini Increase and multiply is a great scandal to Religion is a damage to Kingdoms and States where such are educated idle and useless to the Publick is a weakning to their Countrey a destruction of their Race and Family an occasion of grievous and horrid lusts and wickednesses 9. That Marriage notwithstanding it is lawful to all Ranks Orders and Degrees of men and consequently to men in holy Orders yet it is no Sacrament 10. That the Church of Rome by advancing Matrimony to be a Sacrament lays claim to the Administration of it and to the judging and deciding Matrimonial causes and so brings store of grist to her Mill. And by forbidding Marriage to Priests doth inrich the Church with that which should otherwise be expended on wives and children and keeps the Clergy in a dependance on Rome having no such near relation as wives and children to withdraw their affections from it 11. That to assert that for a man in holy Orders suppose he have made a Vow of Celibacy to marry and to accompany with his wife is worse than Fornication yea than Adultery is an erroneous and dangerous Position contrary to the holy Scriptures to sound Reason to the Ancient Councils and Fathers vid. Austine de Bono viduitatis And if this Book be questioned whether it be his or not see his Epistle to one Bonifacius who had vowed a Monastical retired and single life and yet afterwards did marry his words are these Thy wife hindereth me that I cannot exhort thee to this kind of life without whose consent it is not lawful for thee to contain c. Of this opinion also was Jerome the great Patron of Virginity Ep. 47. de Suspecto contubernio vitando Of the same judgement was Epiphanius Haeres 61. who indeed maketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a thing evil and such as God will judge and punish to forget neglect and not perform a Vow made to God but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a thing which casteth men into the condemnation of Hell fire and plungeth them in everlasting destruction as to live in Adultery He thinks it better for a man though he have committed a fault in breaking his Vow which he may repent of and be forgiven to marry than by living in continual Adultery to add one sin to another and to plunge himself in endless destruction And 't is an absurd and irrational thing for any man to say that 't is better to burn than to marry because either of his Vow or of the Command of the Church for neither a Vow of our own nor any Command of the Church can make void the Law of God if he cannot contain let him marry and to avoid Fornication let every man have his own wife Our Saviour saith nothing to the contrary when he saith he that can receive it let him receive it We speak only of those who cannot receive it who cannot contain and in such case we must not make void the Laws of God against Adultery and Fornication in seeking to confirm or observe the Laws and Constitutions of the Church In this case Whether it be better to obey God or man judge ye I shall not here go about to shew that the Answers of Bellarmine and others to the Authorities that are brought on our side are but fig-leaves to cover the nakedness of their cause and easily blown away but I shall direct my Reader to Bp. Jewel his Defence of his Apology Dr. Field of the Church B. 5. ch 57. to Mr. Cartwright and Dr. Fulk's Answer to the Rhemist's Testam on Matth. 8. and on 1 Tim. 3.8 to Calixtus de Conjugio Clericorum to Bishop Hall's Honour of the married Clergy Nor shall I go about to answer the particular sayings of some Fathers to the disparagement of Marriage It sufficeth that the Church of England hath the holy Scripture and the Ancient Church on her side the desires of many Learned Worthy men that have been in the Church of Rome the practice of the greatest number of Christian Churches in the world at this day so far as to justifie the lawfulness of married men to be admitted to holy Orders and to officiate in and about holy things notwithstanding their having wives and that the blessing of God is and hath been upon our married Clergy no other Nation excelling them in Learning Piety or the gift of Preaching that saying still holding good notwithstanding their Marriage Stupor mundi Clerus Britannicus If it be objected That this Marriage doth spoil our Charity and Hospitality and proves a temptation to Covetousness I answer That Solomon Eccles 4.7 8. says There is a vanity and dissatisfaction and unprofitableness in heaping up riches even by single persons And 't is observed by a sober and learned Casuist of our own Mr. Capel That single persons and those that have but few children oft-times prove more covetous than those that are married and have many children alledging that the latter are by daily and frequent experiences and layings out habituated to part with money and so a peny comes not as from some others like a drop of blood from their hearts I say further that great things have been done by the married Clergy and other married persons in our days if it were necessary we might instance in particulars It hath been said That Pater Noster built Churches and Our Father pull'd them down but it hath been proved and published to the world that as many and great Acts of Piety and Charity have been done in England since the Reformation of Religion as in the like number of years in times of Popery And whatever is or may be said or pretended to the contrary as if the allowing of the marriage of the Clergy was an impoverishment of the Church and Country and a damage to the Kingdom I dare say they that would remove the married Clergy to bring in the Monks could never be able to recompence the Churches their Countrys and the Kings and Kingdoms damage Who can more earnestly pray for and endeavour the weal of their own King and Country than those who have such great bonds and interests to desire and endeavour it And who is like to be most at home amongst his own people if not he that hath amongst them continually a wife the desire of his eyes and children which he loves as his own eyes FINIS