Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE THIRD PART CONCERNING THE vow of continencie or chastitie.

The Papistes.

THe vow of chast and continent life is commendable and meritorious, they say, in all that doe take it vpon them, and after the vow made, they are sure [error 89] to receiue that high gift of continencie, if they duely labour for it, Rhemist. an∣not. 1. Corinth. 7. ver. 7. But whosoeuer marrieth after the vow made, sinneth damnably, and turneth back after Sathan. Rhemist. annot. 1. Tim. 5. sect. 12.

1 Math. 19.12. Some haue made themselues chaste, or as the Rhemists doe very homely translate it, haue gelded themselues for the kingdome of hea∣uen: this proueth the vowes of chastitie to be both lawfull and meritorious, Rhemist. in hunc locum.

Ans. This is meant onely of those that haue the gift of continencie, who, if they be sure they haue receiued it, may vow and purpose single life: but with∣out such assurance no man can vow continencie lawfully. Secondly, but as for meriting, it commeth neither by being maried or vnmaried, but is the free gift of God through Christ. Fulk. ibid.

2 1. Timoth. 5.12. Hauing damnation because they haue cast away their first fayth: that is, the vow of continencie, which they made to Christ: it cannot

be meant of the first fayth in baptisme, for that is not lost by mariage, Rhemist. And againe, vers. 15. They are turned back after sathan: we may here learne, for those to marrie which are professed, is to turne back after Sathan. Rhemist. in eum locum.

Answer: First, Saint Paul speaketh not here of widowes alreadie chosen, but to be chosen: hee would haue younger widdowes to bee chosen, because they woulde waxe wanton, and marrie: and therefore it is not like, that by the first fayth heere is meant the vowe of chastitie, seeing there is no cause that these younger widdowes shoulde make any vowe, beeing excluded by the Apostle from Church seruices. Secondly, vers. 14. Saint Paul himselfe Counselleth the younger widdowes to marrie, therefore it is not like they were votaries. Thirdly, by the first fayth is vnderstood the Christian fayth, which the younger widowes waxing wanton, and lasciuious, nor carying to match with Infidels, were in danger to breake, as the Apostle telleth them of some that had done so already, and were turned backe after Sathan. Fourthly, we say not that the fayth of baptisme is broken by all mariage, but with ioyning with Infi∣dels. Fiftly, it appeareth what breach of faith Paul meaneth, when he sayth, They waxe wanton, and idle, and are busie-bodies, goe from house to house, and speake things vncomely, verse 13. Which is a sliding back from the Chri∣stian fayth, when our life iarreth with our profession: not a breach of any vow of continencie, Fulk. 1. Timoth. 5. sect. 10.12.

The Protestants.

OVr sentence then appeareth to be this: that the vow of continencie cannot lawfully be made of all, neither is indifferently to be required of them, see∣ing all are not indued with that gift, Fulk. Math. 19.6. And that it is better e∣uen for vowed persons, hauing rashly presumed beyond their strength, to marrie, rather then to burne. Fulk. 1. Cor. 7. sect. 8.

1 The scripture euery where commaundeth such to vse the benefite of mariage,* 1.1 that haue not the gift to liue single, 1. Cor. 7.2. For auoyding of for∣nication let euery man haue his wife: and ver. 9. If they cannot abstaine let them marrie. Wherefore they transgresse the commandement of God, and presume rashly, that hauing not this gift, doe vow virginitie.

Bellarmin. Answer. First, Saint Paul wisheth men to marrie, not for euery temptation of lust, but when they are ready to fall into externall workes of vncleannes, as into fornication: and therefore hee sayth, For auoyding of fornication let euery one haue his wife: For Saint Paul felt the pricke of the flesh, that is, the lust of concupiscence, and was buffeted of it, yet maried not for all that cap. 30. Rhemist. annot. 1. Corinth. 7. sect. 8.

Answere: First, we say not that for euery light temptation, which by re∣sisting may be ouercome, in those that haue the gift of continencie, a man is to desire mariage, but when he is continually enflamed with lust, so that the will doth consent: though he be not yet so ouercome, that he fall in outward

vncleannes: and this is the Apostles meaning, when hee sayth, It is better to marrie then to burne, that is, with inward lust when his minde is dis∣quieted: And such a man as doth burne with secret concupiscence, still wrast∣ling with that fire, and not being able to quench it, if he refuse to vse the lawfull remedie of mariage, is in danger also to fall into outward fornication.

2 Concerning Pauls example: First, the place is not so to be vnderstoode of the lust of concupiscence: for it is not like, that the Apostle being kept vnder, with hunger, colde, imprisonment, should bee so greatly tempted that way. But either it may be vnderstood of the particular temptation to pride and vain∣glorie, as he him selfe expoundeth it, vers. 7. lest I should be exalted out of mea∣sure through the abundance of reuelations: Or else generally Saint Paul vn∣derstandeth by flesh, the whole masse of corruption and whatsoeuer was in him that resisted the spirite: In this sense he crieth out, Roman. 7. Who shall deliuer me from this body of death! Caluin.

2 Though we yeeld that Saint Paul was tempted of his concupiscence, yet he ouercame and subdued it, obtayning from God, after some striuing, grace and power to quench the secret fire: And so we denie not, but that men ought by fasting and prayer to labour for that precious gift. But if they feele the fire to burne within them still, then are they to vse the remedie prescribed by Saint Paul, that is, to marrie.

Secondly, sayth Bellarmine, Saint Paul giueth libertie of mariage onely to those which were free and had not vowed continencie, cap. 31.

Answere: First, the Apostles words are generall: Let euery man haue his wife: I, say the Rhemists, he speaketh of those that were maried before their conuersion, that they might still vse and keepe their wiues. Yea but Saint Paul speaketh of all vnmaried, in the verse next before, It is good not to touch a woman: I trow he meaneth not, it is good for a man that is maried not to touch his wife. Secondly, it is a generall libertie, which he granteth to all, ver. 9. If they cannot conteine, let them marry: but many votaries cannot con∣tayne, as it may appeare by the vnchast liues of your Monkish rabble: there∣fore hauing the disease, they may vse the remedie, that is, marrie.

Argum. 2. Virginitie, and continent life is onely to be required of those which haue the gift of continencie: But all haue not that gift: Ergo, the vow of Virginitie is not indifferently to be made by any. That the gift of continen∣cie cannot be had or obtayned of all, neither resteth in our free wil, it is plaine by scripture.

1 Math. 19.12. He that is able to receiue this gift, let him receiue it: Ergo, all are notable to receiue it.

Bellarmin. First, though they are not able to receiue it yet, yet they may if they will, and aske for it by prayer: for the text is, Some haue made them∣selues chaste for the kingdome of God: whereby it appeareth that it is in the will of man, cap. 31. Answer. Hee speaketh cleane contrary to the text: for Christ sayth, None receiue it but to whom it is giuen, and the wordes are,

qui capere potest, not, qui velit, hee that can receiue, not hee that will receiue. And they are sayd to make themselues chaste, not because it is in their owne choyce, but being enabled of God, and hauing receiued power ouer their will, they are sayd to make themselues chaste, hauing receiued power by the spirit of God: So our Sauiour sayth, Come vnto me all ye that are laden, Math. 11. & yet no man commeth to Christ, but his father first draweth him, Iohn 6.44. Wherefore it being a peculiar gift of God, all cannot haue it, neither are sure to obtaine it, though they aske it by prayer, because wee haue no promise to bee heard.

Rhemist. When a man is bound to abstaine by vow, or other necessarie occasion, as imprisonment, banishment, sicknes, no doubt, if he labour for the gifte of continencie, he may haue it. Ans. They that binde themselues to a rash vowe, haue no promise to be heard praying for continencie. Secondly, they that are driuen vnto any such necessitie as you speak of, which they are not a cause of themselues, neither can auoide, as in long and perpetual sicknes, it is certaine that God will giue the gift being sought by lawful meanes: But as for banishment and imprisonment, they are not of such necessitie, but that the husband is bound to follow the wife, and the wife her husband, Fulk. 1. Cor. 7.6.

Neither are many of those meanes commendable, which were vsed in Monkerie: for some of them were superstitious and vnlawfull, as they vsed Phi∣sick and medicine to correct or slake, and extinguish nature in them: Francis was wont to couer his bodie with yce and snow, others did whip themselues: This was not to subdue and tame the bodie, but to destroy and kill the bodie, and make it vnfit for other dueties. The scripture prescribeth no other meanes but prayer and fasting, and labour in our vocation. Some of them againe vsed externall exercise of their bodie, as by fasting, by lying harde, by watching, which in themselues were not amisse: but they leaue the chiefe and principall, which is the spirituall meanes: for the outward ex••rcise of the flesh without this, is little worth, Coloss. 2.23.

Bellarmin. To beleeue is no lesse the gift of God, then to liue chaste, yet we exhorte all men to beleeue, and they doe vowe and promise it in bap∣tisme: why may they not as well vowe continencie, although it be a peculi∣ar gift? cap. 31.

Ans. They are both indeed the giftes of God, but one is necessarie to sal∣uation, namely, to beleeue, and is promised to all that will seeke for it: But the other gift is not necessary, neither hath any such promise.

Secondly, Saint Paul calleth this a proper gift: But if all men were capa∣ble of it, how could it be called a proper gift? One after this manner, another after that, sayth the Apostle. But if euery man might attaine to that one gift of continencie, they should not all haue their proper gift, but all one gifte, and after the same manner. And though Saint Paul should meane, that to liue chastely in wedlock be also a proper gift of God, as Bellarmine vrgeth, and we denie not: yet it remaineth still, that the other is a more singular and proper

gift, and is not therefore commonly, and indifferently bestowed vpon all.

Thirdly, Saint Paul sayth, that a man may marrie his Virgin if neede so re∣quire, 1. Corinth. 7.37. But if euery one, labouring for the gift of continencie, might obtayne it, there should then be no necessitie of mariage: which the Apostle here affirmeth.

Lastly, the Rhemists say, that the marriage of those that haue vowed, is the worst sorte of incontinencie and fornication, 1. Corinth. 7. sect. 8.

Augustine saith cleane contrarie: Non ipsae nuptiae talium damnandae iudi∣cantur, sed damnatur propositi fraus, damnatur fracta votifides: postremò dam∣nantur tales, non quia coniugalem fidem posterius inierunt, sed quia continentiaa primam fidē irritam fecerunt: de bono viduitat. cap. 9. The mariages of such are not condemned, but the violating of their vow is condemned, not because they afterward entred into the league of mariage, but because they did break the first fayth of continencie: Augustine sayth not, that such mariages are no mariages, but plaine adultery & fornication: But maketh the mariage lawful, & reproueth their rashnes before in making, and their vnstedfastnes nowe in breaking their vowes.

Notes

• * 1.1

  Argum.