Questions of religion cast abroad in Helvetia by the aduersaries of the same: and aunswered by M. H. Bullinger of Zurick: reduced into .17. common places. Translated into Englishe by Iohn Coxe. 1572

The. xv. Common place. Of Matrimonie, Vowes, and Chastitie.

The. liiij. Question.

Whether mariage be lawfull, and free for all men?

The Answere.

OUr Lord Christ after he had in the. 19. of Mathewe, taught that a man mighte not put a∣way his wife for euery cause

and there vppon the disciples had said, If the matter bee so then is it better not to marie. He answereth: All men can∣not receiue thys saying saue they too whome it is geuen: and then making mention of thrée sorts of chast, addeth: Hee that is able to receiue this, let hym receiue it. By which wordes in déed, he testifieth and manifestly teacheth, that the gifte to liue chast and without ma∣riage is not common or giuen to all mē as that any who list might abstein from mariage & leade an acceptable life vn∣to God. For euery man ought first too examine him self, whether he haue this gifte geuen vnto him of GOD or not. And then if hée perceiue him selfe too be chaste, that is to say vnfitte for ma∣riage, either by byrthe, or bycause hée was so made by men, or bicause he hath receiued this gift of God to liue chastly, and knoweth that he is able so to doe, then may the same liue without mari∣age. And I therfore say, that he may if hée can, bycause S. Paule thus wri∣teth. 1. Cor. 7. Neuerthelesse he that stā∣deth firme in hys harte, that hee hath no

neede, but hathe povver ouer his ovvne vvill, and hathe so decreed in his heart, that he vvil keepe his virginitie, he doth vvell. But if any man feele not him self to be suche, to them hath Christ taught, that Matrimonie is the institution of God, that so they which are able there∣unto, may liue therein. And in like sort doth Paule in the aleaged place, wryte, saying: Of Virgines or of Virginitie, I haue no commaundemente, but I giue you my counsell. &c. And againe, But for the auoiding of fornication, lette euery manne haue his ovvne vvife, and euery vvoman hir ovvne husbande. A∣gaine: If they haue not the gifte of cha∣stitie, lette them marrie: it is better to marrie than to burne. Wherefore wée say that Matrimonie is lefte frée to all menne of God, neyther ought any man to be forbidden the same, if they haue not the singulare gifte of God to liue chaste.

In the olde Testamente, no man of any degrée what so euer, no not the Priests which were figures of Christ, were forbidden to marrie.

And in the newe Testamente also, the ministers of the Churche are not forbidden to marrie, as may appeare in 1. Corinthians. 9. 1. Timothe. 3. and Ti∣tus. 1. And againe, in the primitiue Churche, there were neither Monkes nor Nunnes that vowed chastitie. And Paule sayeth plainely, if a virgin mar∣rie, shée dothe not sinne. And in his E∣pistle to the Hebrewes, he speaketh more plaine in the thirtéenthe chapter, saying: Marriage is honorable amongst all menne, and the bedde vndefiled: and as for vvhooremongers and adulterers, God shall iudge them. Wherefore, if matrimonie be holy and honourable, bicause it was instituted of God in Pa∣radise, and if it be a bedde vndefiled and without sinne, truely then, no man ought to be forbidden so good and holy a thing as marriage is. But whoredome, adultery, filthinesse, and wicked lustes, are forbidden, and those are iudged and condemned of God, and not mariage.

The. lv. Question.

Whether vowes are not to be kepte, sith the scripture saythe: If thou haste vowed, perfourme the same?

The Answere.

VOwes for the most part in the olde Testament, wer only external gifts and bodely Sacrifices: And who so euer there∣fore hadde vowed these things, was bound to performe y^e same. But what doothe this appertaine to the Uowes of Priests, Monks & Nunnes, which they make in their Monasteries and Colleges? For these vowes of cha∣stitie, pouertie, and of obedience, were neuer knowne in the scriptures or pri∣mitiue church. And therfore they are in déede but vaine woordes and no works amongste our vnspirituall spiritualtie, as the whole world knoweth, proueth, and is forced to confesse. For what cha∣stitie, pouertie, or obedience is in these

dayes in their religious houses and mo∣nasteries? Truely all filthinesse of lutt, whoredome, gluttonie, drunkennesse, and all impudencie, is bothe secrete and manifestly vsed and séene in them for the moste parte. Those which are poore and néedie in this worlde, leauing the same, and entring into these religious houses, are in them made so riche and mighty, that oftentimes they gouerne in the world, and féele no wante of any thing. Yea, whilest they obey their spi∣rituall Lordes, they doe disobey the lawes of God, the Magistrates institu∣ted of god, yea, & oftentimes theyr natu¦ral parents. And what may the Faith∣full say of these? Or wherein may they praise them, hauing God and his woord to warrante the same? Why then doe they obiecte againste vs, Uowes, and the obseruing thereof? Let them rather shewe vs, that God hathe commaunded these, and that these, which they nowe a dayes do, are acceptable vnto him. For which of the Prophetes or Apostles, at any time made any suche Uowe? And againe, if their Uowes be so good and

holy, why then kéepe they them not thē selues, sith they so straightly vrge them on others? But let vs sée what they do, or what they kéepe, or what they are a∣ble to kéepe. For if they vowe chastitie, there is none other chastitie but of the body and minde, who so therefore hath not this, may marrie, and the same is also called chastitie. Therefore, if they will obserue chastitie, they must either liue chastly in a single life, or else mar∣rie, and so liue from whoredome, drun∣kennesse, & gluttonie. But if they haue vowed pouertie, and woulde kéepe the same, then let them leaue their mona∣steries and princely palaces, their fatte tithes and yerely rents, let them be cal∣led no more Lordes, and lette them not be called poore in name, but be so in déede. But if they Uowe obedience, and will perfourme the same, let them obey God, the lawfull magistrate, their pa∣rentes, and the holy lawes of God, then truely shall they not long abide in these places, and this kinde of life, in which notwithstanding they séeke nowe to a∣bide, and that by force, neyther woulde

they do that, which is so directly against theyr Uowes.

The sentence whereof they séeme to make mention in their Question, is wrytten in the fifth Chapter of Ecclesi∣astes, thus: If thou haste vovved any thing vnto God, bee not slacke to per∣fourme the same. For a foolishe and an vnfaithfull promisse displeaseth him: euen bicause hee hathe no delite in the vnvvise. And it is muche better not to vovve, than after thy vovve not to per∣fourme. Therefore this place whiche oure aduersaries doe vse in this theyr question, doth rather make for vs, than agaynste vs. For Uowes whiche are grounded on Goddes woorde, and are in oure power to be done, vnto the glorye of God, the profitte of others, and oure owne saluation, are not foo∣lishe Uowes: But what so euer are not after this sorte, are foolishe, as those are whereof we haue spoken before, being grounded vppon mannes ordi∣naunce and tradition: and therfore not acceptable to God.

And not being acceptable vnto him,

he will not haue vs to take them in hande. And therefore by this it folow∣eth, that in foolishe Uowes we doe of∣fend, and therfore ought not to procéede in the same, least that we double oure offence. For who so sweareth vnadui∣sedly, offendeth, bicause he did it vnad∣uisedly, but if he perfourme the euill which he promised by his vnaduised othe, then is his offence thereby made the greater: like as Herode who not only rashely sware to Herodias, but al∣so performed his othe by the killing of John.

One maketh a foolishe Uowe of cha∣stitie, or pouertie, but within a whyle after perceyueth him selfe not able to kéepe them, yea that it is a cause of whooredome, lustes, and manye other sinnes: but he dothe well and godly, if he kéepe not that foolishe Uowe: that is, to saye, if he cut off those causes of sinne. And so the Fathers teache, saying: In euill promisses, breake thy promisse. And that vvhich thou haste vnaduised∣ly vovved, doe it not. &c.

But that which we do vow with good

aduise béeing iust and honest, according to the lawe of God, that let vs faythful∣ly and constantly obserue, without all disceite. For the iuste God is a reuen∣ger of all lying and wicked men, that kéepe no promise wyth God or man. And I speake thys from the bottome of my hart, least any man should mistake our doctrine, and say that we teache ly∣bertie, and that men shoulde not kéepe their fayth and promyse. For wée doo euen from our hearts detest all filthy, and vngodly libertie.

The. lvj. Question.

Whether Chryst be not able to giue vnto those the gyft of cha∣stitie, whiche doo desyre and craue the same frō the bottome of their heart, & chiefly to those which labour and apply them selues earnestly to their studie, and moderate them selues in meates and drinke?

The Answere.

AS it oughte not to bée sought, so may wée not héere séeke what God may or can doo, but what he hathe commaunded, and what he wyll doo. And wée muste moste warely obserue thys precepte: Thou shalte not tempt the Lorde thy God. Wée all knowe, that all thinges are possible to God, and yet muste we knowe, that this rule is for euer obser∣ued in Chrystes Churche, that it follo∣weth not that he dothe all things that he can: but wée must diligently marke what he commaundeth and byddeth vs to doo. And this rule, if wée apply it to this place, it will appeare that thys is the commaundement of God, that he which perceiueth him selfe to haue the gyfte of chastitie, should vse the same, so that he well perceyue that he hathe grace so to doo: and that he which hath not this gyfte, shoulde marry, and not put him selfe in danger, or tempt God. For Saincte Paule speaketh of thys

matter, saying: That he would intan∣gle no man. 1. Corinth. 7. And howe di∣ligently they applye their Bookes in Monasteries, howe they labour, and what abstynence they vse in meates and drinkes, I leaue it to the iudge∣ment of any wyse man to discusse. For it is euident, that they seldome apply their. Bookes, but gyue them selues al∣togither to idlenesse, dayntinesse, and satisfying of their paunche. In déede their talke hathe a goodly shewe, but yet wyse men can well ynoughe per∣ceyue what they are, and therefore wyll not suffer them selues to bée se∣duced alwayes wyth thys spirituall babbling, when they so manyfestlye perceyue their wyckednesse. But if there bée any that wyll bée wyl∣full blynde, then let their owne confusion fall on their owne pate.

The. lvij. Question.

If any man be caste into pryson, and fed hardly, he doth not feele any great temptations: There∣fore is it not possible he shoulde keepe his vowe which he hathe made to Chrysts church, which keepeth him selfe vnder by ab∣stinence?

The Answere.

ALthough you haue made no mentiō in these your questions of the impri∣soning & torments, with which you haue so grée∣uously tormented the honest and godly maryed men, either for mariage or for some other poynte of Religion, ne∣uerthelesse those good men whiche lyue nowe in this age, may know, and those which shall lyue after vs shall many∣festly sée, that you are tootoo cruell in persecuting and tormenting. I beséeche you consider with your selues, why and wherefore you doo it. If it so greatly

delight you to chasten naughtie & wyc∣ked men with imprisonment and with harde fare, why then doo you not impri∣son whoremongers and adulterers, and not those which liue chaste in mariage? why do you not looke vpon you selues? And why doo you not keepe vnder with abstinence those drunkards and horri∣ble offendors? But those men you ne∣uer punish, but you punish those whom God cōmaundeth to fauour: and whom God commaundeth you to punish, those you let goe. You are nothing seuere to∣wardes vyce, and too cruell towardes goodnesse, which God hath forbidden to punish. I beseech you remember the auncient Histories of all ages, and you shall sée that God dyd neuer forsake his, for although he kepte them a long tyme vnder the crosse, yet at the laste he delyuered them at his pleasure, and they which dyd afflitte them for righ∣teousnesse sake, he terribly rewarded them with moste sharpe and gréenous punishments. You would fayne be cal∣led spiritual, and then fauour and mer∣cy would better become you, than thys

rigor and crueltie. But if you do rather delight in crueltie, take héede least that corner stone, agaynst whome you thus stryke, bée found ouer harde vnto you, and least it fal vpon you, and grind you to péeces. Feare God, and take héede in tyme, for all thinges haue an ende. VVoe sayth the Lorde to those that spoyle, for they shall be spoyled. Often∣tites in déede it commeth to passe, that in the tyme of miserie, men are least prouoked or moued wyth affections, and that by reason of the gréefe of sick∣nesse or other myseries, and yet hereby it followeth not, that they should kéepe them selues vnmaryed all their lyfe tyme. Saincte Paule who very well knew and had good experience of the grace and helpe of God, and the infir∣mitie of our flesh, dyd permit those that are maried to separate them selues for a time, but yet by the consent of both the parties, that therby being in some great distresse, they might the more feruent∣ly giue them selues to prayer: and yet he addeth héere vnto, And come togy∣ther agayne, least Sathan tempt you for

your incontinencie. And why I pray you doo not these which would so fayne bée called Apostolike men, giue suche counsell to those which are troubled: and specially sithe wée haue so many wofull examples before our faces of those, which whylest they professe cha∣stitie, fall into suche daunger, that they at the last lose soule, honors, body and goodes.

The. Lviij. Question.

Whether a Priest whiche ma∣rieth a wyfe (by name and as he supposeth) contrary to the vowe which he hathe made, do not greeuously sinne: and whe∣ther suche a mariage bee not double whordome, and inceste, and ought to be punished by the sworde, according to lawe?

The Answere.

I Beseche you speake more fauoura∣bly, for this kynde of speache is too filthy, declareth what you are, and encreseth most gréeuous iudgement

agaynst you. For that mariage whiche is done in the feare of god, and for law∣full causes, is bothe iuste and lawefull, and béeing celebrated betwéene those whom no cause which God hath ordey∣ned dothe separate. And the lawefull causes are declared Gen. 2. 3. &. Cor. 7. But the vowes of the Spiritualtie are neuer once named amongest the impe∣diments of mariage: wherefore they may marry, notwithstanding their vo∣wes. And the mariage of those are true and holy, and suche a mans wyfe is not a wife onely in name, or by suppo∣sition, but is so in déede, except the word of God deceiue vs. But whereas the authors of these questions whosoeuer they were, dyd call the lawful mariage of such men whordome, or double adul∣terie, it is horrible sinne, and detestable impudencie, yea haynous blasphemie, and procéedeth from moste bytter ma∣lice. I pray you let them remember the words of Esay, saying: VVo be to those which call good euyll, and euyll good. And call you the mariage of such as in tymes paste had made vowes a

doubled whoredome and incest, & iudg•• yée the lasciuious, wicked, and adulte∣rous life of these spirituall men which neuer a whit obserue their vowes, for a thing of nothing or a trifle? For what haue they suffered for any such matter? Or who hurteth thē for any such thing? But those which haue maried, yée séeke vtterly to destroy bothe with fire and swoorde, and yet in the meane time yée suffer horrible, and things woorthy to be punished, which for the reuerence of the godly eares I let slippe and wil not once name. But if yée be so bent to the earnest punishing of wickednesse and vngodlynèsse, why then doe yée not pu∣nishe those faults which God him selfe, and equitie, and iustice, commaundeth to be punished? For where there is no lawfull impediment founde, no manne ought to be punished for marriage.

But héere they Obiect the saying of S. Paule in his. 1. Tim. 5. where he thus wryteth: But refuse the yonger vvi∣dovves, for they after they beginne to vvaxe vvanton againste Christe, vvill marrie, receiuing dampnation bicause

they haue broken the firste faithe. But the Apostle doth not say that they sinne bicause they marrie: but bicause (as he plainely saithe) they haue broken their firste faithe: that is, bicause they béeing yong, haue dedicated them selues to the seruice of the Churche, promising fréely to serue and attende on the necessitie of the poore, and nowe doe it not: and ther∣fore haue they damnation, iudgement, and reproche, bicause they were vncon∣stante in that function which they tóoke vppon them, and not bicause they mar∣ried.

And yet the order of the yonger wi∣dowes in the primatiue Churche is not to be compared with the order of youre Priestes, Munkes, and Nunnes, bi∣cause they hadde their institution from God, but the order of youre Priestes, Munkes, and Nunnes, was neuer in∣stituted by God. Laste of all the Apo∣stle dothe open his owne meaning, say∣ing: Therefore I vvill that the yonger vvidovves marrie to bring forthe chil∣dren. &c. And that Paule speaketh in this place of them which haue dedica∣ted

them selues to the ministerie of the Church, the whole circumstances of the woordes doe declare.

When in time paste it was asked of Saincte Cyprian the Martire, what shoulde be done with those Uirgines, which hadde vowed to kéepe their vir∣ginitie, but by reason of the continuall resorte of menne, they liued in an euill name: a Synode of godly learned Bi∣shoppes being called together, he aun∣sweared: If by Faithe they did vowe them selues to Christ, they would con∣tinue chaste and vnspotted withoute a∣ny deceite. But if they will not, ney∣ther yet canne so continue, it is better they marrie than burne in their vnsa∣tiable lustes. Cyp. lib. 1. Epist. 11. And S. Augustine in his booke de bono vidui∣tatis in his ninthe chap. vpon the words of S. Paule in his firste Epistle to Ti∣mothe, and the fifth chapter, hath inter∣preted the same place euen as wée haue done: and also he addeth more, saying: that those men doe not rightly weighe this matter, which denie suche marria∣ges to be true wedlocke.

Furthermore, these woords of S. Au∣gustine, are recited in the Decrees di∣stinct. 27. beginning at this woord Qui∣dam, thus: Some say, that those which marrie after they haue made a Uowe of chastitie are adulterers: but I say to you that they doe gréeuously offende which doe put suche a sunder. But we néed not the testimonies of men bicause there are sufficiente testimonies in the woorde of God which plainely biddeth them to marrie, yée though héeretofore they had made any Uowe to the con∣trarie.

Wherefore to conclude, I leaue this place to the iudgemente of the wise, to discusse with them selues, whether not onely those which doe forbid marriage, but also those which separate those that are married, and raile at it, calling the same a double whoredome, were not long before thys time described and condemned by S. Paule, when he ex∣horteth the godly to beware of them, saying: Novve the spirite speaketh eui∣dently, that in the latter times some shal departe from the faithe, and shall geeue

heede to spirits of errour, and doctrines of Deuils vvhich speake lies throughe hipocrisie, and haue their consciences burned vvith an hotte iron, forbidding to marrie, and commaunding to abstain from meates. &c. 1▪ Tim▪ 4.

Notes

• Mariage is fr•••• for al 〈…〉〈…〉
• The vowes which are made in our daies are onely idle woordes with∣out effect or workes.
• Al vowes are not acceptable to god neyther yet to be per∣fourmed.
• We must kepe promis.
• Whither god giueth chas∣titie to euery man bicause he cā giue it.
• An exhorta∣tion agaynst persecution.
• The mariage of Priestes is lavvefull.
• Whether 〈…〉〈…〉 age vvhich is cōtracted after•• vovv be lavv••••••▪
• Cyprians iudgement.
• Against those vvhich sclander and forbid ma∣riage.