Martin Luther on Psalms 128:3

Verse. 3. Thy wife shall be as the fruitefull vine on the sides of thy house, & thy children like the oliue plantes round about thy table.

We haue hearde two singular commendations of holy matrimony where the husband & the wife doe liue togither in the feare of the Lord & walke in his wayes, namely that this life is acceptable vnto God and that he will blesse the same. Therefore we are here exhorted and encouraged patiently to endure the cares and troubles which God hath allotted to this kind of life, to the ende that whiles we are beaten downe, humbled and kepte vnder by these troubles, the corruption of the fleshe may be mortified and the infirmitie of nature may be healed. For where as the idle bellied Monks taught men to sequestre them selues from all labours and trauells, and from all worldly busines, and to seeke a solitary life where they might liue in all ease and quietnes: the Prophet here teacheth that this pleaseth not God. But this is it that pleaseth God, that we should be tossed with troubles and shaken with tentations, knowing that God hath appoynted vs here to suffer labours, sorrowes and vexations both Actiue or passiue, that is, which either come vnto vs by labour & trauel, or which we suffer inwardly or outwardly by anye meanes. actiue and passiue, which matrimony bringeth with it. He sayth not that we must liue in idlenes and eate the labour of other mens handes: as the Popes holy Sainctes, those Epicures and delicate Martyrs doe.

Moreouer, I somewhat touched before, that Hierome and some other also after him, did dispute as touching this Psalme, why Dauid commendeth the life of a godly man to be so happy if he haue a wife, since that in the holy Scripture there are so many holy men which liued a single life, as peraduenture Helias and Helizeus did, with other like: albeit of these men he can not thus certeynly affirme, but Ieremy he may. To this I aunswere, that the Prophet here meaneth nothing els but to enstruct the godly as touching this kind of life instituted of God, and goeth not about to compell all men to marry, but teacheth those which are married, or entend to marry, to know and vnderstand what they haue when they haue wiues: so that both the single life and also matrimony may haue their libertie.

The meaning therfore of the Prophet here is nothing else, but to commend and set forth the gift of God, and not to compell any man to marry. For one and the same spirite hath distributed his gifts, to some after one maner, and to some after an other. We are all in one body, and we are all bewtified with one and the same spirite, Matth. 9. but not after one maner. Let them therefore to whome it is giuen to That is, to liue chast without matrimony. receaue this, abyde still in their single life, and let them glory in the Lorde. On the other side let those that are not so strong, but knowe and feele their infirmitie, that they can not liue both chast and out of matrimony, let these (I say) consider more their owne infirmitie, then the discommodities and troubles that belong vnto matrimony: and let them knowe that they haue an excellent remedy created of God for their infirmitie, and therefore the Scripture calleth the woman a helper vnto the man. Wherefore, although we be vnlike in giftes, yet let euery one of vs serue God in our gift and calling, shewe our selues in all godlines to be the true and faythfull familie of that great and heauenly housholder. This is then (as I sayde) the purpose of the holy Ghost, to extoll and magnifie this gift of matrimony (since it is so despised in the world, and the true prayses thereof are so hid and darkned, partly by the corruption of the flesh, which can feele nothing but present troubles, and partly by the suggestions of the Deuill and sclaunders of the world): and yet so notwithstanding that other giftes lose not their commendation. Let widowes, let virgins abide in their calling. The holy Ghost here speaketh nothing of our virgins, but of matrimony onely, to the ende that they which liue in that state, should knowe and acknowledge their gift.

Now whereas Hierome, both vngodly and without all iudgement obiecteth, that Abraham, Isaac, and other Patriarkes married wiues when they were of great yeares, and liued many yeres also in matrimony without children, and therefore were not blessed according to this Psalme, I deny the consequence. For Abraham, Isaac, & others were blessed euen before they married wiues or had any children: Like as also widowes and virgines which do beleue & are baptised, are blessed. And as touching the Psalme, it speaketh of the gift onely, & compelleth none thereunto, but adorneth & bewtifieth it with this singular commendation, because it is so miserably defaced and contemned in the world. The Pope and his Cleargie doe pretend that they eschewe mariage for the loue of chastity.1. Timoth. 4. But that is false. We must beleue S. Paule rather, who foretold that they should contemne matrimony, being ledde with the spirit of error and not with the loue of chastitie, especially seeing they haue made a lawe whereby they forbid matrimony. Therefore they speake a lye through hypocrisie when they say that the loue of chastitie is the cause why they abhorre matrimony. For neither are they chast, neither can they be chast, as their abominable life and wicked practises do declare. But this doe they that they may liue in ease and securitie, and be free from all the cares and troubles of matrimony: And againe, that through hypocrisie they may winne vnto them selues an opinion of great holines amongst the people, and be reuerenced in the worlde as spectacles and very Angells rather then men, and so be counted worthy to eate the labour of other mens hands. This is the holy, that is to say, the execrable chastitie of our Papists, Munkes, Frears, Priestes and Nunnes.

They that after this maner absteyne from matrimony, are very Antichristes, according to the saying of Daniel, who foresheweth that this is a most euident marke of Antichrist, that he shall not care for the desire of women. The same place doth the ordinary glose also apply vnto Antichrist with these wordes, that he shal make a great shewe of chastitie, to the ende he may the more easily deceaue. We also adde this cause moreouer, that they make this glorious pretence of chastity and holines, because they would liue in ease and idlenes, & eschewe the cares and troubles that matrimony bringeth with it: which are meete & necessary for a godly man, if it please God to lay them vpon him.

Thus ye see that matrimony is a good, an holy and a profitable kind of life, & is worthy of the commendation which this Psalme here giueth vnto it▪ although the flesh and the world can not praise it because of the incommodities and troubles which it bringeth with it, but highly extolleth the single life. This is not to follow the word of God, but the iudgement of the flesh, which commendeth giftes and maketh a difference of them according to his own fantasie, and thinketh to serue God more truely and purely in the single life, then in matrimony: as Hierome doth in his pestilent bookes which he writeth against Iouinian: who sheweth him selfe to haue more learning and iudgement in his litle finger then Hierome hath in all his body. For he ought not to haue praysed virginitie with the reproch and disprayse of matrimony: but thus should he rather haue sayd: that as they which are virgins should serue God in their gift and calling, so matrimony is not to be condemned, but praysed as a kind of life ordeyned of God, euen then, when nature was yet sounde and vncorrupt, and not yet infected with any sinne. But Hierome hath neyther so much godlines nor iudgement but peruersly bursteth out into these wordes:1. Cor 7. It is good for a man so to be: therefore to haue a wife it is euill. But to be a virgine, and to be married, although they bee diuerse giftes, yet is God as well pleased with the one as with the other. For where as they obiect these wordes as touching matrimony: Such shall haue trouble in the flesh, this do we also confesse. Notwithstanding matrimony is not the cause hereof, but sinne, which they also haue that are not married. Gen. 3.

Thus much I thought good to say as touching the grosse error & prophane opinion of Hierome, trifling, and by foolish allegories with his companion Origen, imagining spirituall fathers and spirituall children: whereby they haue giuen occasion vnto the Pope to make him selfe the bridegrome or the husband of the church, and so one error hath brought forth an other. But I would rather wish that this bridegrome were hanged vppon a tree with Iudas and buried in hell, then that by this meanes he should spoile Christ of his name. For Christ Iesus alone is the husband of the Church. All the Sainctes of God besides, are but the frendes of the bridegrome, as Iohn the Baptist calleth himselfe. The Church is the spouse or the wife, the children are the faithfull which dayly come vnto the marriage. These also are made the spouse, for they become partakers of the good things and the blessinges of the bridegrome, and they obteyne the righteousnes of Christ and of his merites. If the Pope be good, then is he in the number of these, and not the bridegrome, not the husband, but the spouse, and is partaker of the benefites and the blessinges of the bridegrome: But if he be euill, he is the bridegrome of Satan and the friend of Iudas.

This is then the summe and effect of our aunswere, that this Psalme compelleth none to marry, as though it were necessarie that al should liue in matrimony: For it is not against these words of Christ: Matth. 9.12. he that is able to receiue this, let him receiue it. But this is his onely drift and purpose to set foorth and commend matrimony, contrary to the corrupt iudgement of the flesh, and the pestilent examples of the world, which doe altogither fight against this kind of life, because of the troubles and incommodities which are incident thereunto. These troubles they that flie & will not feele, & therefore abhorre matrimony, defile them selues with whordom and al vncleannes, and so do much hurt by their deuilish and damnable example. Against these viperous tongues & examples full of offence, this Psalme armeth vs. The world calleth the wife a necessary euill. But Peter vpon certeyne consideration, and yet without reproch, calleth her a weake vessell. But marke what the holy Ghost sayth in this place: marke how he bewtifieth and commēdeth the wife, whiles he compareth her to a fruitefull vine, and the children which she bringeth forth to oliue plants. Tell me if in any monuments there are to be found such two excellent similitudes as these are? yea if there be the like to be seene in all the Scriptures? For he taketh two of the most excellent trees that are to be found vpon the earth, the vine and the oliue, of the which are gathered two notable and precious licours, & to these he compareth the wife and the children her fruite, before the world most contemptible things. The wife, if you consider her condition, is farre inferior vnto the man in those thinges which pertaine either to the body or to the minde, specially as touching ye affaires which are done by the man and can not be done by the woman. But the holy Ghost considereth the gift, and through the greatnes and excellency of the gifte he couereth what incommoditie so euer is in the womankinde, and shadoweth the same with most excellent and goodly similitudes.

Now, that we may see somwhat the causes why the holy Ghost so greatly commendeth the woman kinde, let vs imagine that we are all vnmaryed: for the worlde detesteth mariage, but specially they that are vnmarried: Yea let vs presuppose that in the worlde there is neither man nor woman, but such a one as is neither of them both, that by this meanes singlenes of life may be imagined to be the more perfect. What shall become I pray you, of such a happy world, pure chastitie and singlenes of life? how shall mankind continue? Shall not the whole world within twenty yeares be like vnto a desert and a wilde wildernes? what vse shall there be then of Golde and siluer? Yea what vse shall there be of the Sunne, the Moone and all things else that growe vpon the earth▪ if, mankind suddenly decaying, matrimony by this meanes should be abolished and singlenes of life onely aduaunced? Yea, where shall the ministery of the word become? What fruite shall there be of the benefite of Christe? Why doost thou then so praise the single life, that therby thou shouldest diminish the dignitie and excellent fruite of matrimony? Nay, praise them both according to their worthynes, and especially mark here how the holy Ghost teacheth thee to beholde and to consider of thy wife: that is to say, not as weake flesh, which doth the common offices and duties of nature (with reuerence and shamefastnes be it spoken, for so I am compelled to speake because of the blasphemous contemners of the creature of God). For why doost thou not likewise euen in the vine also? Why doest thou not contemne it for the dunge that is layed to the roote thereof? Nay rather, hast thou not a more regard of the licour which by this meanes is gotten out of the vine? Likewise in the Oliue the roughnes of the rinde offendeth no man, or that the roote thereof must be dressed, and as it were, fatned with doung. For we haue all a principall regarde vnto the fruite. What madnes then is this, that men in smaller matters can chose the best thinges, and for a greater commoditie winke at those which are euill, and will not doe the same in the woman which is the good creature of God? As though the woman also did not see some lothsome thinges (for so these nice and delicate hypocrites doe tearme them) to be reprehended likewise in their husbandes.

In a childe we can discerne betwene the child and his order, his scabbes, his diseases, or any like thinge. For who reiecteth his child because he hath defiled him selfe? yea who forsaketh him because he is scabbed and scurny, or infected with the pestilence or any other contagious disease? Is not his ordure and vncleannes washed away? Is not he carefully tended and tendred in his sicknes that he may recouer his health againe? Thus we shadow and couer the faults and deformities of nature, with the greatnes and excellencie of that good thing whiche we knowe to consist in the health and welfare of our children. Here who would not detest him which should say that the child should be cast away because he defileth him selfe, or because of his desease, be it neuer so greate? As these holy hypocrites doe moste spitefully reprehend those duties of matrimonye which the man sheweth towardes his wife, What? shall we not thinke her to be the creature of God, and partaker of the benefite of Christ? Besides this, that she is giuen vnto vs to this ende, that she may be an help vnto vs. Wherefore they are diuilish words which the wicked doe vse against the lawfull company and duties that are betweene man and wife, because they will seeme to be holy and great louers of chastitie, and worthely to contemne these thinges. If such men were worthy to be fathers, they should vnderstand how litle it would offend a good or naturall father euen to kisse his scabbed and sick childe, to handle and to heale his sores. For if infantes should be caste away eyther because of their diseases or scabbednes, I praye you Syr, where should you and I nowe haue beene? Wherefore the worlde is sharply to be rebuked which euen in the best thinges considereth the faults, but esteemeth not the vertues. And where as it cannot lacke the vse of these vertues, and hath them dayly euen, as it were, in his handes, yet is it so blinde that it can not see them. But this commeth of originall sinne, to be starke blind euen in the most excellent creatures of God, and not to vnderstand what good thinges and great blessings are offered vnto vs in and by them, but rather to be offended with such small faults or incommodities which in comparison thereof are in a maner nothing to be regarded.

Wherefore we must here doe as Cicero sayth he was wont to doe in pleading of causes: to wit, that if there were any euil therein, that he passed ouer with silence: but if there were any good thing, that he vrged, that he amplified, therin he was wholy occupied. For who will haue the lesse regard of his owne body because he hath a sore in his breast, or in his longs, or some other malady in any other part of his body? Yea haue we not therefore a greater care & regard of our bodies? Looke vpon our Courtiers, who when they haue well pampred them selues and carry their bellies full of dyrt and dunge, walke in their silkes and other sumptuous apparel, decked with gold and other goodly ornaments, and smelling as though their bodye were nothing else but a precious balme, and yet doe they not once thinke how full of filthines they are. Thus we hide our faultes and deformities most diligently, & that which is honest or appeareth so to be, we set forth and magnifie to the vttermost. But nowe, why doe we not the like in matrimony? why doe we not couer the faultes and commend the vertues thereof? Nay, we doe cleane contrary: So blinded we are with originall sinne that in the best and most holy thinges we pick out that onely which we may reprehend. In like maner we doe also in the word of God, and in all things that perteyne to the kingdom of God. For whereas he giueth vnto vs the vse of the sunne, plenty of vittells, a whole body, &c. these blessings no man considereth, no man giueth thankes for them. But if God begin to viset vs with the pestilence, if we be pinched a litle with dearth & scarsitie of vittells, or but one of our teeth doe ake, by and by we are so vexed that the anguish therof either hideth or vtterly taketh away from vs the remembrance of all Gods benefites. Thus goeth it with the world and with our owne reason, that we are more moued with one euill (as we esteme it) then with a thousand good thinges besides.

But the holy Ghost taketh a contrary way. For he couereth the faultes, and that which is good he setteth forth with worthy prayses. Wherefore he so paynteth out the wife, that he commaundeth thee to consider of her as of a vine planted in thy house and giuen to thee of God, whose fruites are diuine plantes, much more pleasaunt and more excellent then the oliue tree. For albeit they degenerate and grow out of kind, and become euill plantes, yet can it not be denyed but that they are the gift of God: and that must we acknowledge. Nowe let them (as I haue sayd) which haue the gift of chastitie, be without this vine, and let them delite in their other vine and other fruites. But we are nowe in the prayse of this kind of vine. Here the wife is as the fruitefull vine, and the children as the oliue plantes. For so the holy Ghost teacheth vs, and the matter it selfe testifieth the same, although the holy Ghost did not thus teach vs at all. For the very Gentiles did highly commend naturall affections, loue and kindnes of one towardes an other. This doe also the ballets which are vsed amongest vs Germanes testifie, whereby the faithfull and louing affection betwene man and wife is set forth with singular prayses, and that this life hath nothing more ioyfull and excellent then is a faithfull wife and louing to her husband. The same also doe all wise and godly men confesse: not for the pleasure of the flesh, which is greater in whoredom, fornication and other vncleannes. For thereby vncleane lust is enflamed, but in matrimony it is quenched. And the greatest pleasure that a man can haue is this, when his wife is of a kind and a louing heart towardes him. This is an excellent gift, and highly to be estemed, and singularly commended in women. Whereof these swine are vtterly ignorant, which thinke the wife to be nothing else but a swinish puddle of filthy pleasures. Nay she is an excellent instrument planted of God in thy house, that therein she may be as a fruitefull vine. For this cause husbandes ought to loue their wiues and children, yea more then their owne liues.

Wherefore, these high commendations of matrimony are here set against the venemous tongues both of Satan and of wicked men, wherewith they do so maliciously sclaunder this kind of life: Also against the corrupt & peruerse iudgement of the flesh, whereby we are prouoked either to a lothing & contemning of this kind of life, or else to impaciencie, when our eyes are blinded in discerning and iudging the benefites and commodities thereof, and are still in beholding of the faults, the incommodities or troubles that belong to the same. Thus the wiser sort euen emongst the Gentils would not doe. For they did se that there is a naturall affection in the man and the wife towards their children, and a mutuall loue & faithfulnes betwene them selues, & both these things they praysed and set forth with greate commendation. So God by the smal number of the wiser sort euen emong the Gentiles did ouercome the multitude of these viperous tongues which are so venimous & spitefull against this kind of life. How much more then ought we to defend matrimony, (we I say) whom the holy Ghost moueth & stirreth vp so to do by these excellent similituds: wherby he sheweth that God is so delited with the life of married folkes, that not onely he giueth his blessing for the sustentation of this life, but also the blessing of the belly and of the brestes, as Moises calleth it. This, no doubt would not God doe, if he hated such as are maryed. For he said vnto Adam: All that groweth vppon the earth shall be vnto thee for foode and sustenance. After the floode also he gaue vnto man the vse of cleane beasts. Yea he giueth vnto matrimony what treasures and riches so euer are in the worlde, and what so euer in nature is conteyned. All these are liuely testimonies that God approueth, lyketh and loueth this kinde of life, although the holy Scriptures should speake nothing thereof at all. Moreouer, who seeth not that the propagation of man and woman kind is ordained of God? Let vs therefore be mindful of these similitudes & therewith arme our selues against the wicked & peruerse iudgement of reason, against the deuil & venimous tongues, which magnifie and ertoll vanitie and abhominable filthynes, and these inestimable giftes they most wickedly dispraise and despise.