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1161 [1160]

K. Henry. 8. Allegations against the Vi. Articles. Auricular confession.
The exposition.

Melius, id est, leuius est legitimæ vxori nubere, quam vri, id est, quam alienarum mulierum concupiscentia consumi It is a lighter faulteto marrye one lawfull wyfe, then to be consumed with concupiscence of straunge women.

1. Timoth. 3.

Oportet esse episcopum irreprehensibilem, vnius vxoris virum. &c. A Bishop ought 

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1 Tim. 3: 2.

to be vnreproueable, the husbande of one wyfe. &c.

The exposition.

Præcipit Apostolus, ne quis ad sacerdotium accedere præsumat, nisi is qui nō nisi vnicam vxorē laicus habuisset: Accepto autem ordine, nunquam ei carnis commixtione se copularet, tantum vitæ necessaria ei subministraret: That is, The Apostle here commaundeth, that none should presume to be Priest, but he who beyng a lay man before, hath had no more but one wyfe: And after he be made priest, not to couple hym selfe any more wyth her, but onely to minister to her, thynges necessary for her lyuyng. &c.

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And finally after these thynges thus disputed, and alleged, the said Anselme concludeth the matter with this final censure and determination, as foloweth: MarginaliaThe conclusion or censure of Auselme vpon maried priestes. Per hoc autem quod sacras vestes induunt, vel sacra vasa tangunt, Christo violenter manus inijciunt. Per hoc autem quod impudenter offerre præsumunt, Christum quodam modo visibiliter in altari crucifigunt. Legitur ministerium eorum, Christi persecutio, imo crucifixio appellatur: In English thus: In that these mē (he speaketh of married Priestes) doo putte on the holy vestementes, or doo touche the holy vesselles, they doo laye violent handes vpon Christe. And in that they presume impudently to offer, they do in a maner, visibly crucifie Christ vpon the altare. The ministerie of such is read to be a persecution, or rather a crucifying of Christe. &c.

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Loe here the mighty reasons, the strong tymbered argumentes, and the deepe Diuinitie wherewith this Anselme and all other that drawe after his stringe, goe about to impugne the lawfulnesse of Priestes Marriage. MarginaliaAunswere to Anselmes reasons. Because the Israelites when they shoulde appeare before the Lorde at Mount Sinai, were commaunded to keepe from their wyues three dayes: and because the Priestes of the olde Lawe in doyng their function, as their turne came about, refrained the companie of their wyues for that present time: Ergo, Priestes of the newe Law must at no tyme haue any wiues, but lyue alwayes single. &c.

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And why might not Anselme as well argue thus: The people of Israell approching to the Mounte, were commaunded in like sorte to washe their garmentes: Ergo, Priestes of the newe Lawe, whiche are occupied euerye day about the Aultar, ought euerye daye to washe all their garmentes.

Moses approching to the presence of the Lorde in the bushe, was commaunded to put of his shooes: Ergo, priests of the new lawe, which are euer approching to the presence of their God, should neuer weare shooes.

Of kyng Dauid and his companye, whiche but once in all their lyfe dyd eate of the shewbread, it was demaunded by the high Prieste, whether they had kept them from their wyues three dayes before: Ergo, kinges and the people of the newe Testament, which euery yere eate the bread of the Lordes boorde, more precious then euer was that Panis propositionis, should abide al their lyfe wyueles and vnspoused.

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But here Anselme shoulde haue considered by these Scriptures, how we are taught not to putte awaye our wyues, but wisely to distincte tymes, when and howe to haue them. MarginaliaA tyme for all thynges. For as Salomon teacheth 

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Ecc. 3: 1-8.

, to be a tyme for al thinges: so is there a tyme to marrie, and a tyme not to marry, a tyme to resorte, a tyme to withdrawe, a tyme of company, a tyme of abstinence and prayer, which S. Paul calleth xxx, And as he speaketh of a time of prayer and abstinence, so he speaketh also of a tyme of resortyng together, and addeth the cause why 
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1 Cor. 7: 5.

: ne tentet vos Satanas propter incōtinentiā vestram. &c. Marginalia1. Cor. 7. That is, Least Sataā (saith he) tempte you for your incontinencie. And thus shoulde Anselme with Salomon & Paul, haue considered the order and distinction of times. Oftentymes in Scripture that is commaunded to some, and at sometime, which extendeth not to others. And that which for a time is conuenient, is not by and by alwayes conuenient. Neither that whiche for a tyme is forbidden in Scripture, is therefore forbidden for euer. MarginaliaSpeciall examples breake no general orders. Neither ought special examples, to breake general orders: neither agayne doe extraordinary prohibitions, make an vniuersal rule.

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They were then commaunded to sequester them selues from their wyues at the commyng of the Lord: Not that the comming of the Lorde dyd breake wedlocke, but his commaundement dyd bynde obedience: and therefore obeyed they, because they were commaunded. MarginaliaSeparation of the Israelites frō their wyues for 3. dayes is no argument that priestes should neuer marye. And yet wer they not commaunded to put awaye their wyues, but onely to separate thē selues for a tyme, and þt not for monethes and yeares, but onely for three dayes, which abstinence also was inioyned thē, not in the presence nor at the appearing of the Lorde, but three dayes before his descending to them on the hyll. Whereby it appeareth, that the vse of their wedlocke neither displeased God being present, nor yet dyd dryue hys presence away when he was come: for he remained there present amongest them on the hyll. xl. dayes notwithstanding.

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Furthermore, this tyme of separation from their wyues, as it was expressely commaunded to them by God: so was it not long nor tedious, but suche as was neither hard for them nor vnconuenient for the time: geuyng vs therby to vnderstande, MarginaliaSeparation in wedlocke how it is to be vsed howe to vse separation in wedlocke wisely, that is, neither at noe time, nor yet too long.

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For as they doo not well, which neuer followe the time of S. Paul, called xxx, for abstinence and prayer: so do they worse which fall into that xxx, wherof S. Paule againe geueth vs warnyng 

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1 Cor. 7: 5.

, ne tētet vos Satanas per incontinentiam vestram. But worst of all do they, which so separate their wiues cleane from them, and so abiure all matrimonie, that they fall headlong into the Deuylles pytfall of fornication, and all filthie abomination. And therefore the Lorde foreseeing the peryll thereof, saide vnto the people 
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Exodus 19: 15.

: Estote parati in diem tertium, et ne appropinquetis vxoribus vestris. etc. MarginaliaExod. 19. Appoyntyng in deede a separation from their wiues, but yet knowing the infirmitie of man, limiteth the time withal, adding In diem tertium, and goeth no further.

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He saith not, as Anselme said in the Councel of Winchester: Iurabunt præsbyteri, diaconi, et Subdiaconi, vxores suas omnino abiurare, nec vllam deinceps cum eis conuersationē habere, sub districtione censuræ. etc.

The like order also was taken by the Lorde with the priestes of the old Testament, who although they were enioyned to withdrawe them selues from their wiues during the tyme of their priestly seruice: yet for auoyding fornication, they were permitted to haue their wiues notwithstanding. So that both their absenting from their wiues serued to sanctification, & their resorting againe vnto thē serued to auoide adultery and fornication.

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MarginaliaObiection of the papistes why priestes should lyue without wyues. But here our priestly prelates wyl obiect, that because they be continually cāonuersant about the priestly function, therefore a perpetuall sanctification is of them specially required. Wherunto I answeare:

MarginaliaAunswere to the obiection. 1 First the priestly function of those high priestes sacrificing for the people in the old lawe, representeth only the function of Christ the high priest sacrificing for the sinnes of the world: which truely and onely perfourmed that pure chastitie in his sanctified body, which the lawe then in those priestes prefigured.

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2 Secondaryly, speakyng nowe of the Priestes of the newe Testament, (and speakyng properly) MarginaliaNo sacrificer for sinne but only Christ. the Scripture knoweth nor admitteth no Prieste to sacrifice to GOD for the sinnes of man, but onely the high kyng and Prieste Christe Iesus.

3 Thirdely, vnto that Prieste all other be but seruauntes and Ministers: of whom, some be Apostles, some Prophetes, some Euangelistes, some Preachers hauyng the gyfte of vtteraunce, some Interpreters and Doctours hauyng the gyfte of vnderstanding, some deacons seruing the Lordes boorde. The office of al whom chiefly consisteth in ministring the worde, next in administring the Sacramentes.

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4 Fourthly, for so muche as in these principally aboue all other, purenesse and sanctification of lyfe is required, as muche and more too, then was in the Priestes of the olde Lawe, from whom al fornication, adulterie, incest, and vncleannesse of lyfe ought moste to be banished: MarginaliaMariage more conuenient for priestes of the new lawe then of the olde. therefore in these especially aboue the Pristes of the olde Lawe, matrimonie and spousage is most requisite and conuenient, who so euer he be, which otherwise can not conteyne, according to the Apostle, saying 

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1 Cor. 7: 2.

: Vnusquisque vxorem suam habeat propter fornicationem. Marginalia1. Cor. 7.

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MarginaliaMatrimonie is no hinderance but a furtherance to sanctification 5 Fiftly, neyther is this matrimonie in these, any hynderaunce to their sanctification before GOD, but rather furthereth and helpeth their sanctification, for as muche as where matrimonie is not, there commonly reigneth adulterie, fornication, and all kindes of filthynes accordyng to the true saying of Bernarde: Tolle de Ecclesia honorabile connubium et thorum immaculatum, nonne reples eam concubinarijs, incestuosis, seminifluis, molli-

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bus
III.iij.
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