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37. But he who standeth firm in his heart. Here we have the second part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In the first place, he makes mention of a steadfast purpose — If any one has fully resolved with himself. You must not, however, understand by this the resolution formed by monks — that is, a voluntary binding over to perpetual servitude — for such is the kind of vow that they make; but he expressly makes mention of this firmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose.

In the second place he speaks of the person as having no necessity; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present case ⁴⁴⁵⁴⁴⁵     “Et mesme quand il est question du propos dont il est yci fait mention;” — “And even when there is a doubt on the subject, of which he has here made mention.” they do not consider, when they renounce marriage, what is in their power, but reckon it enough to say — “such is my choice.” Paul requires them to have power, that they may not decide rashly, but according to the measure of the grace that has been given them. The absence of necessity in the case he appropriately expresses in the following clause, when he says that they have power over their own will. For it is as though he had said — “I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinous ⁴⁴⁶⁴⁴⁶     “Vne arrogance pernicieuse;” — “pernicious arrogance.” to struggle against an appointment of God.” But, “according to this system,” some one will say, “vows are not to be condemned, provided these conditions were annexed.” I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared to follow whithersoever he may call us (Revelation 14:4.)

Hath decreed in his heart. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astray ⁴⁴⁷⁴⁴⁷     “Elles ne sont de rien moins suiettes a affections desordonnees, ou a estre seduites et abusees;” — “They are not at all the less liable to inordinate affections, or to be seduced and deceived.” Parents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire.

Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God’s eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, ⁴⁴⁸⁴⁴⁸     “S’esgayent et desbauchent;” — “Sport and debauch themselves.” under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it. ⁴⁴⁹⁴⁴⁹     “Comme aussi a ceste fin les loix ciuiles restraigment l’authorite d’iceux;” — “As also for this end civil laws restrict their authority.” The Apostle, too, in requiring exemption from necessity, ⁴⁵⁰⁴⁵⁰     “En requirant yci que les enfans sentent en eux ceste liberte et exemption de la necessite du mariage;” — “In requiring here that children feel in themselves this freedom and exemption from the necessity of marriage.” intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule — that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children.

38. Therefore he that giveth in marriage. Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares that they do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter, ⁴⁵¹⁴⁵¹     “Car quand la puissance defaudra a la fille de s’abstenir de mariage;” — “For when the daughter has not power to abstain from marriage.” the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this — that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity, ⁴⁵²⁴⁵²     “Pour subuenir a nostre infirmite;” — “To help our infirmity.” which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul’s doctrine on this point is comprehended in these three articles.