are not fit for celibacy, it is indeed true, and on this
account not all are fit for the priesthood; but let the
priest pray, and he will be ble to receive Christ's word
concerning continence, as St. Paul says: "I can do all things
through Christ which strengtheneth me," Phil. 4:13. For
continence is a gift of God, Wisd. 8:21. Besides, when they
allege that this is God's ordinance and command, Gen. 1:28,
Jerome replied concerning these words a thousand years ago:
"It was necessary first to plant the forest, and that it
grow, in order that that might be which could afterwards be
cut down." Then the command was given concerning the
procreation of offspring, that the earth should be
replenished, but since it has been replenished so that there
is a pressure of nations, the commandment does not pertain in
like manner upon those able to be continent. In vain, too, do
they boast of God's express order. Let them show, if they
can, where God has enjoined priests to marry. Besides, we
find in the divine law that vows once offered should be paid,
Ps. 49 and 75; Eccles. 5, Ps. 50:14, 76:11; Eccles. 5:4.
Why, therefore, do they not observe this express divine law?
They also pervert St. Paul, as though he teaches that one who
is to be chosen bishop should be married when he says: "Let a
bishop be the husband of one wife;" which is not to be
understood as though he ought to be married, for then Martin,
Nicolaus, Titus, John the Evangelist, yea Christ, would not
have been bishops. Hence Jerome explains the words of St.
Paul, "that a bishop be the husband of one wife," as meaning
that he be not a bigamist. The truth of this exposition is
clear, not only from the authority of Jerome, which ought to
be great with every Catholic, but also from St. Paul, who