1 Timothy — Chapter 5

Thirdly, vve proue that second mariage not onely after admission 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 continencie, then the office or state of the said vvidovves,) that intended to marie againe. To receiue the body of Christ (saith S. Hierom in Apolog. pro lib. cont. Iouin. ep. 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. Fifthly, 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 marying, vvith 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 loevve Catholikes conferre & conster the Scriptures, & for this meaning vve haue al the Doctors vvithout exception. Vvhat shift then haue the Heretikes here? for marie and remarie they must, let the Scriptures & al the Doctors in the vvorld say nay to it. In truth they do not expound the vvord of God, but flee from the euidence of it, some one vvay & some an other. And of al other, their extremest and most shameful tergiuersation is, that the Apostle here forbiddet *not the admission of such vvidovves as haue been tvvise maried, but onely them that haue had tvvo husbands at once. Beza vpon this place. The Caluinists most absurd exposition of the Apostles wordes vvhich vvas a very vnprobable and extorted exposition before, concerning Bishops and Deacons, c. 3. and (as S. Hierom saith ep. 83.) malo nodo malus cuneus: 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 bigamus or bigamîa must against their old natures and vse of al vvriters, be al one vvith Polygamus and Polygamîa. 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 common case among the Ievves also, that the Apostle needed to take so careful order for it. Their blasphemie against the plaine text. 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 incontinencie (say they) then the first. Thus bold they are vvith the Apostle and al antiquitie. Beza vpon this place.

3. Widowes indeed.) Widowhood. 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. * Ambr. in hunc loc. Luc. c. 2, 37.

8. 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.

9. Let a widow be chosen.) Widowes called Diaconissæ, and their office. 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, 40 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.

11. Wanton in Christ.) Vvidovves vvaxing vvarme, idle, and vvel fedde by the Church, lust after husbands, as also Apostate-Priests and Superintendents marie, specially after they haue gotten good Ecclesiastical liuings. Which is to waxe vvanton in Christ, or against Christ, κατὰ χϱιςοὑ. *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. * κατατϱηνιᾶν

12. Hauing damnation.) It signifieth not blame, checke, or reprehension of men, as some to make the fault seeme lesse, vvould haue it: but *iudgement or eternal damnation, which is a heauy sentence. God graunt al maried Priests and Religious may consider their lamentable case. Vvhat a greuous sinne it is, see S. Ambrose ad virginem lapsam cap. 5 & 8. * κϱῖμα

14. I wil the yonger.) S. Paul meaneth not that widowes professed should marrie. He speaketh of such yong ones as vvere yet free. For such as had already made vovv, neither could they vvithout damnation marie, were they yong or old, nor he vvithout sinne commaund or counsel them to it. Neither (as S. Hierom proueth to *Gerontia, and S. Chrysostom vpon this place) doth he precisely commaund or counsel the yong ones that vvere free, to marie, or absolutely forbid them to vovv chastitie: God forbid, say they. But his speach conteineth onely a vvise admonition to the frailer sort, that it vvere farre better for them not to haue vowed at all, but to haue maried againe, then to haue fallen to aduoutrie and Apostasie after profession. othervvise Ageruchia ep. 11. It is better for the frailer sort, that are in danger of falling, to marie rather then to vow. Vvhich is no more but to preferre second mariage before fornication: and a good warning, that they vvhich are to professe, looke wel 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 vvidowes or virgins til that age, as the Heretikes falsely affirme: but shewing vvhat vvas meete for that time and the beginning of Christianitie, vvhen as yet there vvere no Monasteries builded, no prescript rule, no exact order of obedience to Superiors: but the professed (as S. Paul here noteth) coursed & wandered vp and downe 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 vvidowes 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. Yong women may be professed and taken into religion. See S. Ambrose li. de viduis, prouing by the example of holy Anna, vvho liued a vvidow euen from her youth til 80 yeres of age, in fasting and praying night and day, that the Apostle doth not here without exception forbid al yong vvidowes to vow, yea he esteemeth that profession in the yonger women much more laudable, glorious, and meritorious. See his booke de Viduis in initio.

15. After Satan. To marrie after the vow of Chastitie, is to goe 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 contrarie to their vow. And herevpon vve call the Religious that marie (as Luther, Bucer, Peter martyr and the rest) Apostataes. 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 vvidowes if they marie, go backvvard after Satan, and be Apostataes, & 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 vowed to the contrarie. as S. Ambrose li. ad virg. laps. c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont. Iouin. c. 7. expound it. 1. Cor. 7. The heretikes only remedie against concupiscenceis marriage. The Heretikes of our time thinke there is no remedie for fornication or burning, but mariage. and so did S. Augustine vvhen he was yet a Manichee. Putabam me miserum & c. I thought (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 continencie 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. Verely thou vvouldest giue it, if vvith invvard mourning I vvould knocke at thy eares, and vvith sound faith vvould cast my care vpon thee. The vow of chastitie lawful, possible to be kept, more grateful to God. By al vvhich you may easily proue, that chastitie is a thing that may lavvfully be vowed, 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. Iouinians heresie in this point, condemned of old, is called of the Protestants, Gods word. finally, that it is most abominable to persuade the poore virgins or other professed to such sacrilegious vvedlocke, which S. Augustine auoucheth to be vvorse then aduoutrie, de bon. vidu. c. 4. 11. 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 pec. merit. li. 3. c. 7. Li. de hæres. har. 82. He vvas the first that persuaded professed virgins to marie, which S. Augustine saith vvas so clerely and vvithout question vvicked, that it could neuer infoct 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. c. 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 doleful time, vvhen the Protestants go quite avvay vvith this vvickednes, and call it Gods vvord? 17. In word and doctrine.) Many good and worthie Bishops, that haue not the guift of preaching and teaching. 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 those 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 recompensed 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 meretricious and painted eloquence. 24. Water.) You see hovv lavvful and hovv holy a thing it is, to fast from some meates or drinkes, either certaine daies, or alvvaies, as this B. Bishop Timothee did: vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities. And marke vvithal, vvhat a calumnious and stale cauillation it is, that to abstaine from certaine meates and drinkes for punishment of the body or deuotion, is to condemne Gods creatures. See an homilie of S. Chrysostom vpon these vvordes, to. 5. Old Testament Genesis Exodvs Leviticvs Nvmeri (or Nvmbers) Devteronomie Iosve Ivdges Rvth I Kinges II Kinges III Kinges IV Kinges I Paralipomenon II Paralipomenon I Esdras II Esdras Tobias Ivdith Esther Iob Psalmes Proverbes Ecclesiastes Canticles of Canticles Wisdom Ecclesiasticvs Isaie Ieremie Lamentations Barvch Ezechiel Daniel Osee Ioel Amos Abdias Ionas Micheas Nahvm Habacvc Sophonias Aggevs Zacharias Malachias I Machabees II Machabees

17. In word and doctrine.) Many good and worthie Bishops, that haue not the guift of preaching and teaching. 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 those 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 recompensed 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 meretricious and painted eloquence.

24. Water.) You see hovv lavvful and hovv holy a thing it is, to fast from some meates or drinkes, either certaine daies, or alvvaies, as this B. Bishop Timothee did: vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities. And marke vvithal, vvhat a calumnious and stale cauillation it is, that to abstaine from certaine meates and drinkes for punishment of the body or deuotion, is to condemne Gods creatures. See an homilie of S. Chrysostom vpon these vvordes, to. 5.