Nowe, gentle Reader, that thou maiste be the better hable to iudge bitwéene
vs, I beséeche thee indifferently to weigh these woordes.
Gregorie Nazianzene hereof, that is, of the helpe, that his Father, beinge the
Bishop of Nazianzum had by his Wife, writeth thus: Illa, quae dara est Adamo, &c.
Eua, that was geuen to Adam for a Helper, for as mutche, as it was not good for Man to be
alone, in steede of a Helper became his Enimie. It foloweth, Meo autem Patri Mater mea
data illi à Deo, non tantùmm Adiutrix facta est, id enim minùs esset mirum, sed etiam
Dux, & Princeps, Verbo, Facto{que} inducens illum ad res optimas. Et alijs qui∣dem
in rebus quamuis optimum esset, subditam esse Viro, propter iura Coniugij, tamen
in Pietate non verebatur, Seipsam illi Magistram exhibere: My Mother beinge geeuen
to my Father of God, became not onely his Helper, for that had benne no great woonder,
but also was his Leader, and Captaine, bothe by VVoorde, and by deede trai∣inge
him vnto the beste. And, albeit in other thinges it were beste for her to be subiecte
vnto her husbande for the Right of Marriage, yet in Religion, and Godlinesse,
shee doubted not to becomme his Maistresse.
These woordes, M. Hardinge, be plaine, and cleare, and without fitton. Gre∣garie
Nazianzene saithe, that his owne Mother was vnto his Father the Bishop
of Nazianzum, a a Helper, and a Directour, bothe by VVoorde, and deede, to
leade him to the beste: and that in al other thinges beinge his Inferiour, yet in
Religiō and Godlinesse shee vvas his Maistresse. And yet must al these woordes,
so open, to plaine, so cleare, be drowned with your simple distinction, of Rather the
better, and neuer the vvoorse? Maie wee not now allow you with fauour, to take
al these, that ye cal Fittons, Lies, Corruptions, and Falsifieinges, home againe
vnto your selfe?
If yowe neuer readde these thinges before, it is no greate marueile. Yowe
muste remember, Al Trueth maie not be measured by your Readinge.
In déede, Marriage, as also al other like outwarde thinges, of it selfe is neither
good, nor il: but as it is vsed. S. Paule saithe, If the Virgine marrie, shee finneth not.
He that Marrieth out his Virgine, finneth not. Therefore Gregorie Nazianzene saith,
Neutrum horum, nec Matrimonium, nec Coelebs vita, prorsus aut Deo nos Mundóue
conciliat: aut à Deo, aut à Mundo alienat: vt alterum natura sua omninò fugiendum sit,
alterum absolutè laudandum. Antmus est, qui & Virginitati, & Nuptijs rectè im∣perat:
Neither of theise twoo, nor Matrimonie, nor Single life, doothe either ioine vs to
God, or to the World: or withdrawe vs from God, or from the world: that the One ought
to be refused, and the other absolutely, and of it selfe ought to be praised. It is the Minde,
that ruleth boothe Marriage, and Virginitie.
I graunte, there be moe occasions of let, and hinderance in Matrimonie, then
in Virginitie, & specially in times of Persecution. The natural affection of Wife,
and Children often mollifieth, and melteth the harte, and causeth a man to looke
backewarde. S. Ambrose saithe, Bona Vincula nuptiatum: Sed tamen Vincula. Etsi
vincula, tamen Vincula Charitatis: Bonum Coniugium: Sed tamē à Iugo tractum.
Good are the Bandes of Matrimonie: Yet are they Bandes. And although they be Bandes, yet
are thei Bandes of Charitie. Coniugium (VVedlocke) is good, yet it taketh his name of
the Yoke.
This is that tribulation of the Fleashe, that S. Paule speaketh of.
And, al be it these Cares withdrawe, and oppresse the Mynde, as I haue saide,
and oftentimes be greate lettes to Godly pourposes: yet, as it wel appeareth by
these examples of Gregorie Nazianzene, and Spiridion, in a Godly man they hin∣der
nothinge. Neither was this any sutche Singulare Priuilege, as M. Hardinge
imagineth, graunted onely to these two Bishoppes, Gregorie, and Spiri••ion, &
to none other.