I take Dr. Paley's first assertion, "Our Lord enjoined no austerities," to be so extremely vague that I must lay it aside for the present, until I shall come to its precise meaning, after having examined other portions of his seltence. I then proceed to the second assertion: "He not only enjoined none as absolute duties, but He recommended none as carrying men to a higher degree of divine favor." These two assertions are all that he has regarding our divine Lord. Now, my object is to inquire what the doctor means by "austerities." I believe I am correct when I say that he ranks "celibacy," "solitude," "voluntary poverty," etc., under the head of "austerities." Let me then ask, did our blessed Lord not recommend celibacy to some persons? I take the doctor's own version of the Bible—that is, King James' version, as it is usually styled— and I may say that it puts me upon very inferior ground, on account of the imperfection of its translation, especially in those very passages which I now want. Still I will not shrink from using those very passages, incorrect as I believe the translation to be.

In chap. xix of St. Matthew's Gospel, the Pharisees consult our blessed Lord upon the subject of marriage. After His answer we read: "His disciples say unto Him, if the case of the man be so with his wife, it is not good to marry. But He said unto them, all men cannot receive this saying, save they to whom it is given. For there are some eunuchs which were so born from their mother's womb; and there are some eunuchs which were made eunuchs of men; and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."

Now, I believe the meaning of the passage to be this: Our blessed Lord had brought back marriage to its original state, the indissoluble union of one man with one woman. Upon which some of His hearers said this was so difficult a situation from its bond, that it would not be good to marry; of course whoever remained unmarried was

in

to continue state of celibacy. Our Lord proceeds further, and shows that some persons are obliged to remain in this state for natural causes, some from their defective birth, others from subsequent injury. Thus, He shows that it is not an unusual nor, perhaps, an unhappy state. But He had already informed them that all could not or, as our translation has, would not enter upon this state in preference to a married state, which was not only lawful but sanctified. There would be exceptions, and the exceptions would consist, amongst others, of those who would remain in as perfect a state of celibacy as they who had been previously alluded to; but would, themselves, voluntarily choose this state for a special reason, viz., the kingdom of heaven's sake; and He recommends it in these words, according to that version, in stronger according to

one

"He that is able to receive it, let him receive it." Thus, it is clear that our Lord did state, without condemnation, the fact that persons did, for the "kingdom of heaven's sake," that is, for a high degree of divine favor, place themselves in a state in which others were not placed. There was a distinction drawn by our Lord between two classes: "All cannot receive this saying;" that is, all cannot do this which He speaks of. He does not say, "no can do it," but He says, "all cannot do it." Then some can do it; yes, for He shows the exception "save to whom it is given." Then some can do what all cannot do. What is it they can do which all cannot? V. 10 informs us: "It is not good to marry." Yes, says the Lord, all cannot avoid marriage, but some to whom it is given can avoid it; the distinction is then clear. But why will they refrain? V. 12 informs us: "There be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake." Thus, these persons do not abstain from such causes as the other two enumerated before, but voluntarily "they made themselves so;" not by unjustifiable injury to themselves, but by voluntary abstinence, for obtaining a higher degree of divine favor. If they were

not to obtain a higher favor for a higher sacrifice, the act would be irrational. Our Lord distinctly approves and recommends it by His permission, I would almost call it a command, to those some to whom it is given. V. 12: "He that is able to receive it, let him receive it." Let those who feel that it is given to them to abstain from marriage, live in celibacy; all cannot, some can. Let those who can do so remain in that state, for the kingdom of heaven's sake.

With respect to translation, I feel the objection much stronger in the next passages which I shall produce, but I shall waive that. The public will not, I trust, think that I go too far in saying, that I have reason to believe our Lord did recommend to some persons, though not to all, the state of celibacy-nor will it think me unreasonable, I presume, in my belief, that when to those He held out a special prospect, the kingdom of heaven's sake, it was to carry them to a higher degree of the divine favor, without undervaluing the state of marriage.

I purposely abstain at present from adducing many arguments from various other topics which would, I have no doubt, materially aid in establishing the fact that our Lord did recommend celibacy to some persons upon the very ground that the doctor writes He did not, as I wish to be as concise as possible. But I shall adduce one from the first Epistle of St. Paul to the Corinthians.

The doctor informs us in his "Hore Paulinæ," chap. iii, No. 1: "It appears that this letter to the Corinthians was written by St. Paul in answer to one which he had received from them; and the seventh and some of the following chapters are taken up in resolving certain doubts and regulating certain points of order concerning which the Corinthians in their letter had consulted him." I differ with the doctor in the exposition which I next quote, but shall suppose him to be perfectly correct. Enumerating the doubts, etc., he writes: "The rule of duty and prudence relative to entering into marriage, as applicable to virgins

and widows." I merely beg leave to observe what, if the doctor could answer, I believe he would admit, that the context makes it plain, virgins of both sexes are meant.

Now, it will be admitted that St. Paul knew the spirit of our Lord's precepts and advice. Let us then hear what he answers: "Now concerning virgins I have no commandments of the Lord; yet I give my judgment as one that hath obtained mercy of the Lord to be faithful."1

Upon this I shall merely remark that it is plain the Apostle testifies that there was no command to marry. Hence that entering the marriage state or leading a life of celibacy are equally within the free choice of every Christian. This, I believe, is the meaning of the Apostle : "But, and if thou marry thou hast not sinned, and if a virgin marry she hath not sinned."2

And also of the following: "But if any man think that he behaveth himself uncomely towards his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not, let them marry. Nevertheless, he that standeth steadfast in his heart, having no necessity, but having power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well."3

Thus, I say, the Apostle distinctly informs us that there is no command of the Lord for celibacy; no command for marriage. Therefore a life of celibacy is not forbidden by the Lord. Indeed, unless I mistake, I have before shown from His own words, that He recommended it to some, not to all. But the Apostle now proceeds to give his "judgment," and in what capacity? We see that he gives it as one that hath obtained mercy of the Lord to be faithful. That is, as a public interpreter of the divine will, who, through the mercy of God is a faithful interpreter thereof. "I suppose therefore that this is good for the present distress. I say that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou

11 Cor., c. vii, v. 25.

2 Ib., v, 28.

Ib., v. 36-37.

how he

careth for the things

loosed from a wife? seek not a wife. But, and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless, such shall have trouble in the flesh; but I spare you. But this I say, brethren, the time is short; it remaineth that both they that have wives be as though they had none. And they that weep as though they wept not; and they that rejoice as though though they rejoice not; and they that buy as though they possessed not; and they that use this world as not abusing it; for the fashion of this world passeth away. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord. But he that is married that are of the world, and may please his wife. There is this difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit; but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Lord without distraction. But if any man think that he behaveth," etc.1 "So then he that giveth her in marriage, doeth well; but he that giveth her not in marriage, doeth better. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to marry to whom she will; only in the Lord. But she is happier if she so abide, after my judgment; and I think also, that I have the Spirit of God."2

Upon the whole of this I will only remark, that having declared that there was no law or commandment binding persons to marriage or to celibacy, but that each state was equally optional for Christians, the Apostle now gives his judgment, as a faithful interpreter of the Lord's will, and led, as he thought, by the Spirit of God, and that judgment is, that a state of celibacy is better than a state of

1 The conclusion of this passage is given above in verses 36 and 37. I Cor., c. vii, v. 26-40.