A defence of priestes mariages stablysshed by the imperiall lawes of the realme of Englande, agaynst a ciuilian, namyng hym selfe Thomas Martin doctour of the ciuile lawes, goyng about to disproue the saide mariages, lawfull by the eternall worde of God, [and] by the hygh court of parliament, only forbydden by forayne lawes and canons of the Pope, coloured with the visour of the Churche. Whiche lawes [and] canons, were extynguyshed by the sayde parliament ...

Generall considerations .

AS it standeth all men in hande , to looke well about theim , leste thei bee deceiued with the subtile clokes of hypocrisie : So it were moste agreable for theim that beare the names of learned men , and be in the roumes of Iudges and Commissioners , specially in Ecclesiasticall executions , to haue good groundes , both of Goddes Lawes , and mennes lawes , to aunswere bothe God and man at all tymes , to kepe them selues within learnyng and discretion , to the conseruation of the lawes of their owne naturall countrey , accordyng to the charge that is committed to their truste : and not to hange the suertie of their doynges vpon other mennes sleaues , as is at these daies commonly perceiued in diuers Chauncellours and Comisaries , whiche partely by their hastie runnyng before lawes , without Commission : and executyng their offices so extremely , in depriuyng and diuorsyng the late maried Priestes , alottyng theim no maner of liuyng out of their benefites , whom thei admitte again to ministration , as the Quéenes maiestie commaundeth them , Articl. 8. in the articles of Commission : I saie it maie appeare that many of them , haue neither eye to that , whiche God in his lawe requireth of theim , neither yet , what their owne Ecclesiasticall lawes bindeth them to : neither regardyng , what the dignitie of the lawes of the Realme , might aduise them , nor yet what the Quéenes aucthoritie commaundeth them , but in abusyng all , take aduauntage of all , to sette forthe their owne priuate stomackes , or els belike , takyng comforte and counsaile at this late set forthe booke , thinke all is Gospell , that thei read there , and to be executed to the vttermost . Whiche if thei doe , peraduenture Christes woordes maie take place of theim . Math. 15. b. Luke . vi . Si caecus caeco dux fuerit . &c. If the blinde leade the blinde , bothe shall fall into the diche . For if his aucthoritie be no greater for their warraunte , then the substaunce of his truth and doctrine , as he handleth hymself : I feare me that he will bée to rotten a poste for them , soundly to leane vnto , when thei shall see hym once throughly examined by learnyng : whiche thyng might be sone perceiued of them selues , that be ledde by the perswasion of his booke , and therefore doe as thei doe , if thei were learned in the matters , whiche he reporteth , or yet indifferent to expende his reasons , whiche vniuersally , be so vntruly alledged and so violently contorted , that I wounder , that either hymself was not ashamed , so openly in this learned worlde , to abuse mennes eares that be ignoraunt , or that thei that bee trained in learnyng , should esteeme the cause the worse , for his handelyng the matters as he vttereth them : To expende but halfe of his vntruthes , aswell in learnyng , as his slaunders in deprauyng , would require as greate a booke as his whole is , for the worthie settyng out of them .

Now to geue you some taste of his sinceritie till wee shall expende , howe he handleth hym selfe in the bodie of his booke , note his clearkelie dealyng in his charitable preface , or Epistle written to the Queenes highnesse , wherein because ye might iudge of what heere he is of , it pleaseth hym to treade in Albertus Pighius steppes right vp and downe , as in moste of his wrytinges , reasons , and allegations , and in corruptyng of the same he followeth hym at the harde heales . Controuersia . 15. Pighius in his booke of controuersies , complaineth of the common contempte of Priestes , as it is nowe a daies to bee seen , and attributeth the same first to the greate swarme and multitude of Priestes , As Masse Priestes . Dirige Hriestes . Chaun●t●rie Priestes . Sacrificyng Priestes , to the greate iniurie of Christes blessed sacrifice , once for all made by his bloud , for the renussion of synn . ouer manie : secondly too the greate vnworthines of theim for lacke of learnyng and knowledge : and thirdlie to the vile sclaunderous incontinent lie● thei openly liued in , as this Ciuilian also in like forme of wordes dooth vtter , the selfe same groundes out of the which , spring this open contempt of Priestes héere in England , sauyng that it pleaseth this Ciuilian , not to laie the whole burden of this matter , in th admission and choice of the Ordinaries , as Pighius doeth , but chargeth the patrons , from whose corruption and coueteousnesse , this vnworthinesse proceaded , who , as he saieth , for frendship , more then for learnyng , for goodes , more then of goodnes , elected many into their holie orders , neither of age , neither of learnyng , nor of discretion , worthie to take so high a function vpon them . Expende here good reader , the sleight of this Ciuilion , in that he would insinuate to the reader , that the patrones of Benefices for coueteousnesse sake , are in this matter moste culpable , who vseth to electe suche vile persones in to the Clergie , by whiche meanes he would seme to laie the burden in their neckes , and remoue it from suche as had by their office , charge to admitte none , but suche as by diligent examination should be founde able and worthie . For who is in the fault , the Patrone , who presenteth his clarke to the iudgemente of the Ordinarie to be examined , worthie or vnworthie , and so by hym to be admitted or repelled , or the Ordinarie , who would against the lawes , admit suche blinde Asses , suche corrupte men of life , to suche high functions ? How be it , by the waie , the greate high dignitie of suche Massyng Priestes , as thei vsed to elect and admit , wer fitte enough for suche as thei were commonlie , whose offices were but to syng Masses for money , mumble vp their Mattens to make a pretence of praiyng , to be at tables , and in the ale house all the daie folowyng , where thei should haue been at their bookes , but what needed thei to be geuen to learnyng , where Massyng might as well be performed , of an vnlearned beast , as of a learned man , and what needed thei to studie to preache to their flockes , hauyng suche number as many of them had neuer regarded , nor once seen in all their liues : either with teachyng in their owne persones , either releuyng theim in hospitalitie , or leadyng theim to vertue by good example of life . And for that commonly thei supposed preachyng , to be but vaine labour spent , and daungerous to haue the people wise in knowledge , and thought that muche preachyng broughte in but heresie , where ignoraunce was the mother of obedience , and quiete behauiour of the people to their Lawes . But if any of theim thought good for maners sake , to haue some sermons in their Cures , thei had Friers at their handes , ready to supplie suche partes at their pleasure . And what neded thei to bee residente , where thei were otherwise set on woorke , some to bee surueiours of landes , some receiuours , some stewardes , some clarkes of the Ketchin , many gardiners , and orcharde makers : for commonly this was the trade , the better benefice , & the cure the more , the seldomer was the Person or Uicar resident at home . But I maruaile how this Ciuilian can be so impudent , to laie the greate faulte of all these disorders vpon the Patrones , as though thei had the orders of clerkes , either in their admissions , or in their residencies . Again if the Ordinaries were ( as iustly thei might bee ) charged for geuyng suche occasion of contempte of the Priestes , why on Gods name did thei not prouide for to represse this enormitie ? Why made thei not Lawes and Canons , or if thei made suche , why did thei not execute suche Canons , to reforme this foule disorder whereof thei so muche complain ? Is it reason to crie out against other men , who iustlie sawe cause to despise suche rable of rude and filthie Goates , and thei them selfes whose faulte onely it was , for suche to bee admitted , to goe quite vnder suche a ●●ie forme of complainyng , as this Ciuilian here gloriously laboureth , to blind the Queenes eyes with ? Though he would not in so plain and manifest a matter , dissemble the cause of this contempte of clarkes , yet would he haue it other where drawen , then where it should be laied . O craftie and wilie Foxes in their generation . The penner of this solemne preface , might well haue taken him self by the nose in this disorder , and laied his hande on his owne harte , and seriouslie to haue confessed his faulte , with other of his brethren , and earnestlie to haue laboured with his brethren , to haue reformed it . For of conscience , in this preface I must excuse this seelie Ciuilian , whose witte and studie could not couch vp suche matter , in so glorious a stile . He was abused by others , who set hym a worke to beare the name , and to desire a fame of so gaie a booke , rather then the aucthour of it in deede , yet because he deliteth to be father thereof , he must be spoken to as the aucthour thereof , whiche be like he so muche glorieth in .

But sir Ciuilian I praie you , if this matter be worthie so tragicallie to bee cried out on , what meaneth it , that it is not at the laste reformed in these times , now that the faulte is so manefestlie spéede ? Do we not yet see by what meanes , by what deseruinges , and worthinesse men bee now presented and admitted , into the clergie ? Doe we not sée horse kepers , and the basest sort of all men , without all knowledge of Gods worde , now adaies admitted and allowed ? Doe wee not sée how thei intrude theim selues moste ambitiously ? And yet be not repelled by the Ordinaries ? If this be so greuous an enormitie , that should ouer reach their powre to redresse , why do not thei sue by peticion to the Quéenes highnes , to haue it reformed emong suche other greate surmised deformities , whereto , not couertly , but openly , and therefore the more impudently this Ciuilian onely imputeth the decaie of true Religion , and right estimation of the ministerie , as the pretense of his Epistle doeth necessarilie minister to the reader that he meaneth ? Excepte peraduenture Pighius his leader , and lanterne in this whole cause , telleth hym not so farre : or excepte he forgotte of purpose , what greate occasion was offered thereby to hym , to haue saied somewhat more for redresse , if he had meante in deede , the true reformation of thynges amisse in the Clergie . Wherein , good reader , note this Ciuilians Philosophie , howe wittelie and grauely , he thinketh to wade in the deepe of this cause , beleuyng to goe so inuisiblie in this matter , that his frendes will not , and his enemies can not spie hym , or if thei doe , he careth not greatly , so that certaine be pleased . I assure you this his beginnyng well expended , declareth what a free vpright minde is in hym , farre from flatterie , to take vpon hym to teache , or goe about the earnest redresse of thynges out of order . Moreouer let it bee considered , how little truthe he purposeth to performe in the processe of his principall matter , when he forgettyng his truthe , chargeth them whom he calleth heretiques , with so many vntruthes and lies , vntruely , in his Episile , euen in the entrie , saiyng , that thei make the ministerie but a bare ministration , in that the prophane the holy Sacrament of Orders , and deny it to bee an holy thyng : if ye had saied , that the order of Ministerie is an holie thing , none of them would haue reproued you , but to make it a Sacramente , to make it an office of sacrifisyng , that must thei still deny : ye saie that the heretiques ( as ye cal them ) make the ministration , but a bare ministration , as though ye would haue men thinke , that your ministers be not dumme ministers , but ministryng to the peoples edification in all their doynges , not bare and naked Ceremonies , but the liuely and sauorie misteries of Christ . Ye auouche , that the heretiques , would haue the people to elect them , where bylike your ministers come in immediately by the holy ghost , and not by men , as these daies declare how thei enter . Ye saie that the heretiques affirme , that euery man in Baptisme , is appoincted to the externe Office of Priestes administration , without exception : by whiche saiyng , ye shewe your self to be a captious deprauour of their saiynges , or els declare your enuie , to the holy woorde of God , whiche attributeth the name of a prieste , and of a kyng , onely in respect of Spirituall rule , and offeryng Spirituall Sacrifices to God , to euery laie christian man and woman . But belike ye would haue your Priestes annointed , to haue onely the aucthoritie of sacrifisyng Christes bodie , and none to bee in felowship with them in that action . Ye saie that the heretiques would haue all order and decent distinction of estates in apparel , and other notes , to be banished , and that thei should affirme , that all Priestes and Busshoppes , must of necessitie marrie , whether thei haue the gift of sole life or no : and these ye note for groundes , whereon the heretiques builde . Sir , it is a shame for you so impudently , to sclander their saiynges and writynges , that any where thei should so write : but what care ye to charge them with lyes apparaunte , when ye be not ashamed to saie , that thei be so beastly and ignoraunte , that thei should teache , that the felowship and companie of a woman , in a spirituall man , is a meane to perfite Religion : and single life to bee an hinderaunce to the same : and that thei should despise all maner of virginitie and single state , in theim that haue the gift of God , pronouncyng it ( as ye saie ) wicked and abhominable : and that thei should terme single life , to be the doctrine of Diuilles , and the inuention of Antechrist . Be not these your woordes master Doctor ? Is not this your charge , wherewith you falsly bourden the Protestantes ? Sir , thei saie with saincte Paule , that the prohibition of Matrimonie to them that haue not the gifte , cometh of the doctrine of Deuilles , speakyng lyes in hypocrisie . Surely thei were very ignoraunt and blinde , if thei should so write , as you faine of them , where belike ye would haue the writers of your Churche to bee beleued , and to write nothyng vnaduisedly , and to ensue nothyng but pure holinesse , and perfecte virginitie , who can not erre , as of the heade of your Churche ye doe plainlie affirme , that it is impossible for them to erre in doctrine , for that thei be the Uicars of Christ , successours of Peter , folowers of the Apostles , equall with theim ( as some of them write ) in aucthoritie , Augusti . de anchona . and yet not bound , to succede them in holinesse of good life : and that thei make lawes of prohibition of mariage , and yet be no Ta●ianistes : and that thei maie apply , or rather abuse the textes of Scripture , speakyng againste the workes of the fleshe , Qui in carne funt . &c. contrary to the fruictes of the spirite , to the estate of wedlocke , and yet will not bee noted faultie in the condemnation of Matrimonie : and that their Canons be of so high aucthoritie , excellyng the scriptures , that the scriptures doe but counsell virginitie and single life , but their Canons doe commaunde it , as this Doctor in his precise circumspection writeth . But I praie you sir , whose fault is it , that the contempt of Christes true religion , is issued forth , of the contempt of his ministers ? If ye doubt therof , heare Leo the first , who crieth out against them , which commit the Pastorall dignitie , Episto . 44. to the vnworthie . Heare ye what he saith . Non est hoc inquit cōsuiere populis , sed nocere : nec prestare regimen , sed augere discrimen : principatus quem aut seditio extorfit , aut ambitus occupauit , ipsius inicij sui est perniciosus exemplo , & difficile est , vt bono peragantur exitu , quae malo sunt inchoata principio . This maner doyng ( saith he ) is not to prouide for the saftie of the people , but to destroie them , & this is not to performe good gouernaunce , but to encrease the common perill : for gouernaunce wonne by sedition , or obtained by ambition , is hurtfull for the example of the attempte , and harde is it that any thyng should haue any good ende , whiche is begonne in so euill a foundation .

In Acta Apost. con. 3. And where is the faulte to be laied of these vnworthie Ministers ? vpon the Patrons ? or vpon the Ordinaries ? lette Chrisostome be iudge , if the Prieste or Deacon do commit anie offence , the crimes of them all do redounde vpon their heades , saieth he , who did admitte them . Further ye saie that the losse of the Priestes estimation , is chiefly risen of the vnabilitie and vnworthines of the Priestes . Alas why is it not then forseen of the Ordinaries , to prouide chast Priestes in chaste Matrimonie , rather th●n by the filthines of their liuyng , so to shame their state , and deface Christes religion ? But when I praie you , was religion more in honour then when Priestes wéere maried at will without compulsion ? though diuerse others hauing the gifte of soole lief , continued in their gifte , not despisyng others , who for conscience sake fledde to the institution of matrimonie , so charged by sainct Paule qui se non continet , nubat , & melius est nubere quam vri , he that can not liue chaste lette hym marie , for it is better to take a wife then for to burne in filthie lustes . When kept thei their vessels in honore & sanctificatione in honour and sanctification , more safely , then when thei had the libertie of mariage for the perill of incontinencie ? when was hospitalitie and residentie better kept , then when the Pastor had his familie in a place certain to moue hym homeward ? when were their houses kept in better reparations , then when thei wéere resident ? when had the people more relief by them , then when thei kept houses ? But ye write that the libertie of mariage should induce a dissolute liuyng of the Clergie , and ye saie , that mariage offered to an incontinent minister , is but to offer present poyson to destroie the hoole bodie . Is this the spirite of holynes ? that forceth you to write such impieties , or the spirit of errour cleane contrarie to Paules spirite , Ad Heb. 13. who affirmeth Matrimonie to bee honourable in all persones , and the bedde vndefiled . But yet ye saie , that this forsed chastitie , was by the counsailes confirmed , by all th auncient writers approued , and that this libertie of mariage , tendeth altogether to the contempt of the holy institution , and therby also to the ouerthrowe of Christes religion , and that this teaching of mariage began with Lecherie , continewed with couetise , and ended in treason , these be youre owne slaunderous wordes Master Martin . Whiche howe true thei bee , the worlde maie sone Iudge . But thus ye vtter the malice of your stomacke , so beyng gladed to hurie others . And suerlie if malice should take place , all wéere awrie . Actum esset , ( vt inquit Erasmus ) in rebus humanis , si malitiae par animo suppeteret nocendi facultas . It weere the ruine and ouerthrowe of all mens fortunes , if man had like power , to hurte in deede , as his malice were readie to wishe the same . And thus hauyng rehearsed the sentence of Erasmus , ye shall heare moreouer his iudgemente in this matter , whiche wee haue in hande , whereby wee maie then consider , whether this learned Diuine , should speake more truely then your M. Martin , a poore selie Lawier , vtteryng your determination so arrogantly , thus he writeth , ex vita sacerdotum palàm dedecorosa , palàm contemnitur eorum doctrina , & inde perit fructus verbi dei . Quòd si ijs qui non continent concederetur matrimonium , & ipsi viuerent quietius , & populo cum aucthoritate predicarēt verbum dei : Of the open filthie life of priestes , their doctrine is dispised , whereby the fruict of Gods worde is lost . But if Matrimonie were graunted to suche as liue not chastely , bothe should thei liue the more quiete ( in conscience ) and should thereby preache the woorde of God with more aucthoritie vnto the people . Loe , this is Erasmus iudgemente . What an impudent boldnes , is it then for a yonge poore Ciuilian , or to an olde indurate Canonist , to affirme the contrary of that , which so auncient and knowen learned diuine , after his longe deliberation in Ecclesiasticall causes , hath pronounced . And what a lewdnesse is it , to ascribe to the protestantes , that thei should commonly holde emongest themselues , that no wight can liue chaste , where in deede thei teache with saincte Augustine , De virgini . cap. xl . xli . that , that man maie liue chaste , to whom God by his secrete iudgemente geueth his gifte , and that to some he geueth it not : But these lyes with suche other many , bee the flowers of your virginall preface , in letter wise presented to Queene Marie a virgine , as ye can flatter her , as your maner is to flatter Princes , to maintaine your owne partiall causes . Ye professe to dedicate your boke to her highnes , because ye haue taken vpon you the defence of virginitée , but your boke is rather , a bolsterer out of al vncleannes , a defacer of Gods holy institution of Matrimonie , a defence of vnpure liuyng , vnder the cloke of virginitée . Ye make her beleue , that God hath sente her to trauaile for the reformation of the Churche of Englande , and for restitution of the Catholike faithe againe to the same . I will to this saie no more , but God graunte that , whiche is pretended to bee performed , in opere & veritate , in deede and truthe .

Yet one thyng had I almost passed awaie , whiche were worthy to be expended . This Ciuilian affirmeth manifestly , that the doctrine of Priestes mariage , was firste inuented by Archeheretiques , and practised also of their disciples . In whiche saiyng , I would knowe how he can discharge saincte Paule , who in doctrine prescribed to Timothe & Titus , reckoned mariage emong the ornamentes of a Bushop , Ad Oceanum . as Hierome nameth it . And Leo the first faieth , that emong the rules and Canons of the election of a Bushop , suche one is to be ordered , who is certainly knowen ( fuisse , Ad episcopos Aphricanos Epistola . xlix . ii . ad cor. 11. aut esse vnius vxoris virum ) to haue been or that now is , th● husbande of one wife . And where this doctor saieth , that the practise thereof , should bée in the Archeheretiques disciples , lette hym aunswere , whether he meaneth Peter , and almoste all the Apostles , or no ? For all the Apostles , saieth sainct Ambrose , except Ihon , and Paule had wiues . Thus he writeth , Virgines vult eos esse in fide , hunc est , hij sunt qui cum mulieribus non sunt coinquinati : In mulieribus , errorem significans , nam si mulieres , mulieres intelligas , vt ideò putes dictas virgines , quia corpora sua incontaminata seruauerunt excludes ab hac gloria sanctos , quia omnes Apostoli , exceptis Ioanne & Paulo vxores habuerunt : & vide an conueniat accusare Petrum Apostolum qui primus inter Apostolos est . &c. That is , he willeth theim to bee virgines in faithe , therefore it is saied , these are thei whiche are not defiled with women : by women is signified errour , for if thou shouldest vnderstande by women , women in deede , to thinke that the Apostles therefore were called virgines , because thei kepte their bodies vndefiled , thou shalt then exclude holy men from this glorie , for all the Apostles , excepte Ihon and Paule had wiues , and see whether it be conuenient to accuse Peter , the chief emongest the Apostles . Thus farre sainct Ambrose .

Saincte Augustine also writeth , In questionibus noui & veteris testamenti ex vtroque mixtis q. Natus ex Anna sanctissimus Samuel , filios genuit , non tamen iusticiae suae merita minuit : & Zacharias sacerdos vir iustus in senectute sua , dei nutu genuit filium , quo nondum nato , meruit Prophetare . Qua ergo ratione accusatur , quod minimè obesse probat ? Et quis neget bonum debere dici ▪ quod neminem ledit ? Et vt hoc loco aliquid de Apostolis dicatur , quod ad robur pertinet causae . Certè S. Ioannes castimonae suae erat custos , condiscipulus autem eius S. Petrus , vxorem habuisse cognoscitur , & primatum vt acciperet inter Apostolos , non ei obstitit generatio filiorum . Quomodo ergo condemnandum putatur quod non est impedimentum ? Hinc Apostolus eum qui vxorem habeat , si in caeteris seruet mandata , sacerdotem fieri posse , debere ostendit . Quod si illicitum erat , non poterat vtique peccatorem dicere , debere fieri sacerdotem . The moste holy Samuell borne of Anne , did begette children , and for all that , did not lose thereby the worthy praise of his righteousnesse . And Zacharie the Prieste a righteous man , by Goddes biddyng in his olde age , did begette a sonne , who before he was borne , deserued to haue the gifte of Prophesie : by what reason then , is that thyng blamed , whiche is thus proued to bee no hinderaunce ? And who can deny , that ought to be called good , which hurteth no man ? Furthermore , to speake now in this place , of the Apostles somewhat , whiche maie make to the confirmation of this cause , though sainct Ihon kept his chastitie , yet it is knowen , that his fellowe disciple , that is to saie , S. Peter had a wife , and that it was no impediment to hym , though he begatte children , to obtaine the chief place emongest the Apostles . How then can that thyng bee thoughte worthie condemnation , whiche is no hinderaunce at all ? And therevpon the Apostle proueth that he , whiche hath a wife ( if besides forthe he kepeth Goddes commaundementes ) maie be and ought to bee a Prieste : whiche if it were vnlawfull , he could not saie , that a synner oughte to bee made a Priest . Hetherto sainct Augustine . So likewise Ignatius doeth testifie , that Peter and Paule , and other of the Apostles were maried men . Qui non libidinis causa , sed posteritatis subrogandae causa , coniuges habuerunt : whiche had wiues , not for pleasures sake , but for encrease of the posteritie . Yea , sainct Clement to reproue suche ( as Eusebius affirmeth ) that defamed mariage , Lib. 3. ca. 30 saieth . An & Apostolos improbant ? Petrus enim & Philippus , & vxores habuerunt , & filias etiam viris nuptum dederunt . Sed & Paulum non tedit Apostolum , in quadam Epistola sua , mentionem vel salutationem facere comparis suae , quam ideo se negat circumducere , vt ad predicationem Euangelij expeditior fiat . Doe thei disallowe the Apostles ? Peter and Philip truely had wiues , and maried their daughters to husbandes . Yea , the Apostle Paule , was not ashamed to make a certain mention , or salutation of his mate and yokefellowe , in a certaine Epistle of his , and saieth , that he would not for this cause leade her about , that he might be the lighter to the preachyng of the Gospel . And this same Clement beyng with Peter , Lib. vii . a perpetuall companion in his preachyng progresse , saieth that Peters wife was with him . And some stories saieth , that he caried his wife and his daughter Petronell with hym to Rome . And the saied Clement saieth : Beatum Petrum cum vidisset vxorem suam duci ad passionem , gauisum esse electionis gratia , ac regressionis ad propriam domum & exclamasse ad eam cum duceretur , ac proprio nomine compellantem dixisse , O coniunx , memento domini . &c. When S. Peter saw his wife ledde to martyrdome , he reioised for her elections sake , and for her retourne againe to her owne home , and with a loude voice callyng her by her proper name , as she was ledde , saied to her , O wife , remember the Lorde . Suche were the mariages ( saieth the storie ) of holy persones , so perfecte was the loue and affection of these blessed folkes . And Druthmarus an olde aucthour , writyng vpon saincte Matthewes Gospell , affirmeth of him thus . Cap. xix . Quod Christus beatum Petrum coniugatum , praeposuit omnibus ordinibus , ne virgines superbirent , aut coniugati disperarent , non posse peruenire ad illum perfectionem , quas virgines essequebantur . That is . Christ made Peter in his mariage , head ouer all orders and degrees , leste that virgines should bee proude , and maried folkes should despaire , to attaine to that perfection , whiche the virgines had obtained .

Moreouer , if suche priestes as practise mariage , be heretiques disciples , why did that holy confessor Paphnutius , in Nicene counsail ( which yet neither had hymself the experience of Matrimonie ) pronounce with the assent of three hundred Bushops and more , ( of whiche Bushops Nicephorus writeth , that some were Maried , though at the firste , the moste parte were otherwise purposed ) that maried priestes ought not to be diuorsed , or yet separated from their wiues , affirmyng that wedlocke was honourable , and that it was chastitie , the man to companie with his wife , and so counsailed theim , not to make any suche Lawe , saiyng : that els there were greate cause geuen , whiche might be occasion of fornication , either to them selues , or to their wiues . And thus greuously reprouyng them , willed them to beware , lest by to sharpe a lawe , the Churche should bee muche oppressed , euery man not beyng able to bears suche austeritie of life , and to bee voide from all lustes and affections : wherevpon the whole counsaile with one voice , did agree to this sentence . In confirmation of whiche sentence of Paphnutius , the Lawe of Honorius and Theodosius was written . A A.L. eum qui. C. de episcopis & clericis , whiche is at this daie in the East Churche yet obserued .

But here it wil be obiected paraduenture of this writer , or of some other , that the Appostles lefte their wiues , after thei were called to be Apostles , as not meete to be with them in progresse when thei went in preaching into diuerse partes of the worlde : and farther , thei maie looke to haue it resolued , whether priestes alreadie consecrated without wiues , maie marrie after their orders or no , either by Goddes lawe , or by mannes dispensation : and whether there haue been anie examples in this realme of Englande , that Priestes or Deacons had attempted to marrie , after their orders : and whether that the fruicte coming of suche mariages , were legittimate or no. Untill we come to aunswere suche obiections whether Priestes , consecrated vnmaried , maie marie after , let vs beare in minde , that it is affirmed and proued already by the testimonie of auncient Doctoures of the churche , that Peter and the moste part of the Appostles had wiues . Now whether thei left them by mutuall consent after their apostleship , or whether thei ought so to do , by reason of their vocation , vntill this writer can iustlie proue that thei did so by scripture , storie , or probable reason , able to conteruaile scripture , storie , and reason that maie be brought in to the contrarie : we shall geue hym leasure to séeke . In the meane time , we will further go on to prosecute that wee haue begon , that is , to expende how proueablie and truely this Ciuilian hath written in this controuersie , how boldlie so euer he set a good countenaunce on his matter and as though he had alreadie the victorie .

And here wée purpose to examine the substaunce of the firste Chapiter of his shameles booke . But to folowe on particularlie all his vntruthes , were to tedeous for the hearer . And therefore wee will deale the more briefly with some of his matter in this Chapiter , wherein he confidently affirmeth , that heresie and lechery be commonly ioined together : and in the fourth leafe of his boke he saieth , that heresie misseth not to kepe lecherie companie .

¶ The examination of doctor Martins first Chapiter , and answere to the chief poinctes of the same .

IN this shameles liyng bookes first chapiter , Martine confidently affirmeth , that heresie and lecherie bée commonly ioyned together , and farther saith , that heresie misseth not to kéepe lecherie companie : whereto , maie be added this minor , or meane proposition : but the Papistes bee heretiques ( as hath been at large otherwhere fullie proued , In Doctor Ponnettes Apologie and firste answer to Martines boke , and the rest of his complices . that thei haue taken parte in the moste principall partes , with al the heretiques that haue corrupted the true religion of Christ ) Ergo , the papistes be lechours . Lo it is often tymes séen , he that will be busie to cas●e stones vp into the aire , may haue them light again vpon his owne pate . For els to what purpose doeth he speake of Simon Magus , Basilides , Carpocrates , and such other heretiques , if it were not to giue hym occasion that should confute his folishnes , to searche how the opinions and lies of the Papistes & theirs agrée together ? If it were to declare that because thei were heretiques , thei must also be lechours : the same induction being now brought against hym and his felowes , muste bee no lesse able to proue him and all other Papistes lechours , seyng thei do so well agree with the maners of heretiques . If it were to proue that priestes which be maried , are heretiques , because thei faine with their liyng tongues them to bee Lechers , then it should followe that all whores of the stewes and whoremongers ( as many of them selues be ) were heretiques : whiche I am sure , the Papistes dare not so saie , for feare of inquisitio hereticae prauitatis , that is now entred into Englande , and like with the Spaniardes to destroye the libertie of Thenglishe nation , wherby no doubt , shortlie the noses of the nobilitie shal be holden to the grindestone , & the neckes of the commons tied vnder the priestes girdles , from whiche miserie , I beseche Iesus Christ , saue so many as fauor from the botome of their harte , Christ , and the noble realme of England . Amen . But it maie be , that ye sought some occasion in the beginning of your boke , to deuise a quarel by colour of your Retorique called canina eloquentia .i. Dogges eloquence , Martines weake kinde of reasonyng . wherby to bring maried priestes into hatred , in alledging that the first maried priestes in Spaine , in Rome , in France , in Italie , and so forth wher ye will , were heretiques . And yet if ye had minded that proofe , ye should haue named no heretiques , but suche as were maried priestes . But seyng al these heretiques whom ye name were vnmaried , as it is euident by their opinions condempnyng mariage : Your argumente is tourned against your self , for that thei were heretiques , and lechers as you holde , and vnmaried virgin priestes , as your papistes be . And what would ye conclude thereof , if it were true ? Would ye by this define , that al maried priestes be heretiques ? That kinde of reasonyng is not vnlike to this . The first borne childe that Adam had , Gene. iiii . Sam. xv . Titus Liuius dec . i. lib. 2. Albertus Grang. q. 3. can . 18. Ostro gottorum . Poli. in the historie of Englande . The sowers of the old heresies in sunderie countries were vnmaried priestes ▪ that pretended virginitie . 1. The firste heretike that euer was after Christe ▪ abhorred the Godly marriage of priestes , and kept a whore . 2. The firste heretike in persia abhorred the marriage of Priestes . August . epis . 74. Deu●erio . 144. after Christ . 3. The firste Anabaptist was an vnmaried priest 4. The .i. heretike in Spain abhorred the Marriage of priestes . August , de here . 5. The first no table heretike in Englande was an vnmaried monke Anno do. 400. 6. The firste notable heretike in Africa was an vnmaried priest . 7. And the first in Paphlagonia & Aemenia wee vnmaried priests was a wicked man , Cain by name : the firste borne childe that Abraham had was wicked , namely Ismael . The firste borne childe that Isaac had was wicked , namely Esau. Ergo the firste borne and eldest children of all men be wicked . Or els this waie , Saule was the firste kyng that was chosen to rule Israell , and he was a wicked man . Romulus the firste kyng in Rome , who like a moste traiterous tyrant , killed his owne brother Remus , wherefore , he also was an euill man . The firste kyng in Spaine was a tyraunte , that came out of Gothia . The firste kyng in Fraunce that obtained any generall rule , was the tyraunt Clodoueus , whiche when he had ouercome the Persians , occupied the Kyngdome of Fraunce by tyrannie . The first Emperour was Iulius Caesar , who entred by ciuill warre , treason and tyrannie . The first kyng in Englande that raigned alone , draue out the other Kynges , and occupied their landes and possessions by tyrannie : will you now therefore conclude , that all kynges be naughtie men , and tyrantes ? If this kinde of reasonyng seme so good in your sight , then I praie you harken to this other , like thereunto .

The firste heretique that euer was in all the worlde , after Christes death , was Symon Magus of Samaria , who hauyng not the gifte of sole life , would not enter the holy estate of Matrimonie , but folowyng , or rather beginnyng the Popishe kinde of chastitie , kepte an harlotte named Selene or Helena , as some doe call her . The first heretique that was in Persia , was Manes , first roote of the heretiques called Maniches , who liued in suche chastitie , as the Popishe priestes do , not onely refusyng to marie hym self , but condemnyng Mariage in the ministers of his secte , whom thei called ( as saincte Augustine Epist. 72. saieth ) Electos . The firste Anabaptist in Rome was Nouatus the heretique , an vnmaried prieste , whose secte allowed not mariage in their priestes , and denied repentaunce to offendours .

The firste heretiques that sprang in Spaine , were the Priscilianistes ( as S. Augustine saieth ) aboute the yere of our Lorde 〈◊〉 . who so muche abhorred the mariage of priestes , and of other of their secte , that thei caused the same practise , whiche now most shamefully is practised in Englande , that is to saie , thei caused to be deuorsed , viros a nolentibus faeminis , & faeminas a nolentibus viris .i. Husbandes from their vnwillyng wiues , and wiues from their vnwillyng husbandes ( as saincte Augustine saieth ) . The aucthour of that secte was Priscillianus , an vnmaried Busshoppe of Abile in Spaine . The first notable heretiques of Englande , was Pellagius a Monke , about .400 . yeres after Christ , who liued suche a single life , as the Papistes do now . And about an hundred yeres before hym , in Africa was Arrius an vnmaried prieste of Alexandria , as bothe Epiphanius , Eusebius and other doe witnesse . The firste heritiques in Paphlagonia , and Armenia were , Eustachiani , whose chief heresie was the condemnyng of priestes mariage , so that thei refused to receiue the Communion , at the handes of suche Priestes as were maried , for the whiche thyng thei were condemned , Anno domini .324 . in the counsaile holden at Grangris about the tyme of Nicene Counsaile , whiche was confirmed by the sixte Sinode in Trullo , holden at Constantinople . And from whence came the doctrine of Machomet , whiche now is folowed of the Turkes and Sarcens , and is muche largelier spred abrode then is the doctrine of Christe ? Sergius an vnmaried Monke , was the firste beginner of the Turkes law . Came it not from Sergius an vnmaried Monke , and fledde for his naughtinesse from Byzans , of whose lessons Mahomette made his Alcoran ? And all the heretiques before the tyme of Heluidius ( if it be true that you saie , that Heluidius was the firste maried prieste in Christendome ) were vnmaried Priestes . Heresie and Lecherie met together in vnmaried Priestes . S. Ciprian lib. 1. Epis. 3. The Sophisticall reason of the Papistes , disclosed ▪ and by the like confuted . Yet were some of them Stupratores virginum , & depopulatores Matrimoniorum , Rauishers of Uirgines , and defilers of Matrimonie , as sainct Ciprian saieth , writyng of Nouatus . Some liued in luxuria & voluptatibus , as you testifie , as Carpocrates . &c. Now to conclude , all these of whom I haue spoken , were Priestes , and vnmaried Priestes and heretiques : Ergo , all your Popishe virgine Priestes ( if your reason were good ) that marie not , bee heretiques . And now you see what ye haue wonne with reasonyng , ab indefinito , ad vniuersale . If now Marten can not deuise some pretie kinde of shift , he hath shamed hym self with this first chapiter , the somme wherof standeth vpon this poinct , that Heresie and Lecherie be commonly ioigned together , whiche saiyng he proueth none otherwise true , then that the first maried priestes in some countries were heretiques , and by certaine notes . &c. And like as it is a shame for hym , in suche a weightie matter , to make suche a balde reason , though his groundes were true : so his groundes beyng vntrue , his rebuke is encreased . For who knoweth not , that S. Peter was a priest , and the Gospell testifieth that he had a wife . The Euangelistes saie that Christe healed Peters wiues mother of a Feuer . Math. viii . Luke . iiii . And Clemens Alexandrinus testifieth , that he did not putte her awaie , but continued with her , till she died in Martyrdome for Christes sake , Stromaton Lib. 7. Clemens Alex. whiche Marten denieth . And the same Clement saieth , that Peter spake to her when she was in diyng , saiyng to her . Vxor memento domini , wife , remember the Lorde . And that this is true , saincte Hierome against Iouinian , can not deny . And I am sure that Martin will not deny , but that Peter dwelt .xxv. yeres at Rome ( for so you Papistes hold ) . Now if it were true that the firste maried prieste in Italie ( as Martine doeth alledge , for the proofe of his purpose ) were an heretique , then by this meanes should Peter be an heretique , vnlesse the manne will saie , that Rome is not in Italie . For that it was not Heluidius , it shal bee reasoned hereafter . Martine can not proue , that the firste maried prieste in France was an heretique , by Turonense consilium as he alledgeth . To. 2. pag. ● . And for further profe of this purpose , he saith also that the firste maried prieste in Fraunce , was an heretique , whiche saiyng he proueth by the seconde Counsaile , holden at Towers ( a worthy Counsaile ) of eighte Frenche Bushops all a greate , gathered together without the Popes consente ( whiche marreth all the matter , by the iudgemente of the Papistes ) but let it bee graunted , that it had been a generall Counsaile ( as it was none ) & that the Bushops beyng all Papistes , had not been so , yet doeth not the .20 . Canon by hym alledged proue his purpose , that the first maried prieste in Fraunce was an heretique . But it saieth that this opinion ( or heresie as this ioylie Counsaile nameth it ( à quodam presbytero primum surrexit , sprang firste of a certaine Prieste , not namyng where he dwelte , neither whether he were maried or vnmaried . But vppon this plac● , 〈◊〉 noteth in the margent of his booke . The firste maried prieste in Fraunce was an haeretique , where all menne maie see , of that place it maie aswell be gathered , that it was an vnmaried priest . The place serueth aswell for the one as for the other . Yea , and it is to be thought , that heresis presbyterorum , not to be of the mariage of priestes of Fraunce , but some other heresie begun by certaine priestes . For if it had been an heresie , maried priestes should not haue been suffered to receiue the Communion . Looke backe in the booke of generall Counsailes , further one hundred yere , and ye shall finde an other Counsaile , holden in the very same place at Towers , in the tyme of Leo the firste , where the Counsaile founde faulte , with their forefathers , whiche had made Lawes , whereby to remoue maried priestes from the Communion , D. xxxiiij . cum in preterito , in glosa . and tooke vpon them to moderate that wicked lawe , whiche was before that tyme made by Pope Siritius ( a man altogether vnlearned in the Scriptures ) as by his reasonyng , hereafter shall appeare . By whiche moderation it is euidente , that thei did condemne the extremitie , and vngodly iudgemente of Siritius , and other the enemies of priestes mariages . The wordes of the Canon be these . The straight law of Pope Siritius , against the mariage of priestes , condemned by Consilium Turonense ● Canon 11 . 44● . after Christ . Although it hath béen ordained by our forefathers , that whatsoeuer prieste or Deacon were conuicted , that he gaue hym self to the procreation of children , he should abstaine from the Communion of the Lorde . Nos tamen huic districtioni moderationem adhibentes , & iusta constitutione mollientes , id docreuimus . &c. We notwithstandyng that ordinaunce ( saieth the decree ) addyng a moderation to this rigour , and temperyng it with indifferencie , thus haue decreed . That a prieste or deacon , whiche remaineth in the desire of Matrimonie , or els abstaineth not from procreation of children , lette hym not ascende to any higher estate or promotion , neither offer Sacrifices vnto God , or minister to the people . This onely maie bee sufficiente for them , that thei bee not remoued from the Communion , Maried priestes be not remoued from the Communion . 442. after Christe , it was no here●e for a priest to haue a wife but that thei maie keepe these thynges , thei muste cutte of dronkennesse , the mother of all vices . &c. By this Canon it is plaine ( good reader ) that 440. yere after Christe , it was no heresie in Fraunce , for a Prieste to haue a wife , nor whoredome , neither ( as Martin vilie termeth it ) was a filthie thyng . For then should the Counsaile haue doen amisse , to allowe hym to receiue the Communion , whiche was a more holy thyng , then euer was their Idoll the Masse . And although the superstition of these Frenche bushops , doe somewhat appeare , in deniyng hym to minister the Communion to other , yet doeth their folishnesse appeare withall , in that thei allowe the maried prieste to receiue it hym self , if he were ( as Martin saieth ) an heretique . The papistes seme to holde that the vncleanes of the minister h●r●eth the Sacramente ministred , as do the Anabaptistes & Eustachians . Gangrens . Consilium . ca. 1. e● . 4. Who can iudge a matter of lesse weight , to receiue the Communion , then to minister it ? Belike thei were of this opinion , that the vnclennesse of the minister did hurte the thyng ministred , whiche was the opinion of the heretiques , named Eustachiani , as it appereth by the first and fourth Canons of the Counsaile holden at Gangris , and is at this daie the opinion of the Anabaptistes . And Martin with all suche Papistes as saie , that a Prieste maie not marrie , because of the vnclennes that should be in the minister , after liyng with his wife , and therefore maie not minister the Sacrament , doe declare that it is the plain opinion of the secte of the Papistes , as I haue partly before touched . I passe ouer , that euen in the same second Popishe Prouinciall Counsaile of Towers in Fraunce , the .xiij. Canon graunteth the Bushop to haue his wife , as his sister , and so rule the Ecclesiasticall , and his owne house , and also that the .xiij. canon of the same Counsaile , maketh mention of the Busshoppes wife , Episcopa . callyng her Episcopa , that is to saie , the Bushoppes wife , or Busshoppe is , chargyng all Busshoppes that lacke wiues , that thei shall haue no companie or traine of women folowyng them . &c. vnlesse thei haue wiues . And to set one Papist against an other , and to beate you with your owne Doctors : Looke in the booke called Manipulus curatorum , Manipulus curatorum , where the Papiste Guido de Monte Rocherij , confesseth , speakyng of the Sacramente of Orders , that in the primitiue Churche priestes had wiues , and thei were called Presbyterae . Presbyter● . And these be his very wordes . Presbytera autem vocatur , quia secundum morem primitiuae Ecclesiae , erat vxor Presbyteri . That is to saie : The Priestes wife is called Presbytera , because , that according to the fashion of the primitiue churhe , she was the priestes wife . And thus ye see , that we doe not onely proue by your owne Doctors , that priestes ha● wiues in the primitiue Churche , but we also shewe how thei were then named .

And I will also teache ●artine , that this is written of saincte Hillarie , S. Hillarie Bushoppe of Potiers in Fraunce was maried .1200 . yeres agoe . The wordes of Bushoppe Hillarie to his doughter Abram . Busshoppe of Posters in Fraunce ( 200. yeres before the seconde Counsaile at Tow●es , that he alledged ) that he was bothe a Busshoppe , and a maried Busshoppe . And lest Martine should saie , that he abstained from his wife , whiche he had before he was Bushop ( as he falsly saith all Bushops did ) I shall desire thee to call to remembraunce , the Epistle that he wrote beyng an old man ( as he saieth hym self there ) to his doughter Abram , who was so yonge , that he doubted whether she could vnderstande his writyng , or not , and therefore saied vnto her . Tu vero siquid minus , per aetatem in hymno & Epistola intelligis , interroga matrem tuam . If by reason of your tender age , you can not vnderstande the Hymne and the Epistle , aske your mother , and immediatly he calleth her his moste deare doughter . Whereby it maie appeare in saincte Hillaries daies , it was lawfull for a Bushop in Fraunce to haue a wife . For otherwise the holy man Hillarie , would not haue vsed it . And the age of him self , and the youth of his doughter , seme to proue that she was begotten after he was made Bushop . But , Martine like hym self triumpheth saiyng : No Bushoppes had wiues , but heretiques , wherein his railyng tongue , Martin condemneth S. Hillarie for an heretique . condemneth Hillarie for an heretique , if any man would beleue hym . But his tongue is no slaunder , to all suche as knowe hym , God be praised . Also for the further profe of his purpose , Martin belieth Saincte Hierome . he alledgeth out of saincte Hierome against Heluidius , that the firste maried prieste in Italie , yea , in the whole worlde was an heretique . Marke now good reader , and thou shalt heare a glorious lye of Martins . I call it glorious , because he hath set it forthe with suche a glory , not here onely , but hereafter in the 118. leafe also . Martines wordes in his firste place are these .

Fol. 3. Martines owne woordes . In Italie the firste Prieste that maried : was he any better ? ( Meanyng than an heretique . ) Sainct Hierome saieth it was Heluidius the heretique , whiche denied our blessed Ladie to haue continued a virgine . These bee the woordes of the greate Clarke Master doctor Martine the Lawier ( as of hym self he saieth ) but I might better haue saied , of doctor Martine the lyer , for doubtlesse he is a thousande folde better seen in liyng , then in lawyng . Whiche appeareth not onely by the moste parte of the notes in the margent , in his firste chapiter ( poinctyng to the texte of like trouthe ) that bée moste commonly lies : but also by this place , and an infinite number of other , where he belieth falsly the old writers , not onely in falsly tourning them , & writhyng their saiynges against their meanynges : but also in moste falsly aduouchyng them to saie , that thei saie not , as in this place he maketh a moste shamefull lye vpon S. Hierome . For I assure thee , good reader , that S. Hierom saith not in all his boke against Heluidius , that he was ( as Martine reporteth ) the firste maried prieste in Italie . No , S. Hierome saieth not that Heluidius was maried . And how maie it then be true , that sainct Hierome saieth , he was the firste maried prieste in Italie ? So now ye see , that Martine is not contented , to make one lye vpon sainct Hierome , but he muste also laie one in an others necke , reportyng sainct Hierome to saie , that Heluidius was the firste prieste that maried in Italie , because it is a lye , that he was maried at all : and yet saieth Martine , sainct Hierome reporteth , that he was not onely maried , but also the firste maried prieste in Italie .

And in this poincte also Martine is not a litle to be blamed that he doeth not onely belie S. Hierom , Martine ascribeth a lye to S. Hieron . but also the thing it self is a lye whiche he faineth S. Hierom to saie . But you will aske me howe I can proue that sainct Hierom saieth not so ? Forsoth , twoo waies . Firste I am contented to be iudged by the whoole booke whiche sainct Hierom hath written againste Heluidius . Secondarilie , Martines woordes . I am contented to let Marten hymself be iudge , for these bee his wordes whiche immediatly followe this lye before written . And ( saieth Marten ) he saieth no. ( meanyng by sainct Hierome ) that he was the firste Maried Prieste in Italie . Loe good reader , what néede I any further condempnation for Martine in this poinct , then his owne penne ? Well , doeth S. Hierom saie so ? No verely saieth Martin , why then for shame suffereth he those lines before in the texte , and that note in the Margent to stande in his booke without adding vnto it , some suche note as this is ? Beleue not Martine in this place , A note to bee put in that mergent of Martines booke . Note that Martin turneth the word Sacerdos by the Englishe woorde spirituall . for here he lyeth egregiosly . Why , but I praie you is it not enough for Martine to saie that S. Hierom saieth not so ? Yes forsoth , enough to proue the other saiyng a lie . But to proceade if sainct Hierom saie not so , I praie you what saieth he ? Marrie ( saieth Martin ) he saieth not that he was the firste maried Prieste in Italy : But the firste prieste that became both spirituall and temporall in the whole worlde . Now belike Martin hath looked so narrowely to his matters , that he will not bee taken with his accustomed fashion of liyng . But what will you saie , Martine defendeth one lye with another if this also bee alie ? Thinke ye not then he were a meete man to lie for the whetstone ? Uerelie good reader , this is no lesse lie then the other , for this is not in all S. Hierom neither . Wherby ye maie sée his tongue so accustomed to liyng , that he can not when he would , saie the truthe . But I praie you what saith S. Hierom of Heluidius ? forsoth that which foloweth in Latine in Martins owne booke , these be his wordes . Solus in vniuerso mundo laicus simul & sacerdos . Thenglishe whereof is this , he onely in the whole world was both at once a prieste and a laie man . In the which wordes thou maiest se good , reader , that there is no mention , neither that he was the firste maried prieste in Italy , neither that he was the firste maried prieste in the whole world , neither that he was maried , vnlesse ye will saie that all laie men be maried . Yea if it were true that al laie men , were maried men , yet is there neuer a worde in sainct Hierome neither of ( Italie ) neither of ( firste ) nor of ( laste ) nor of mariage . Martins manifest vntrueth in alledgyng old aucthours . Nowe maie you see what credit is to be geuen to Martin when he alledgeth old authours . But it maie be , peraduenture he will saie the Printer deceaued hym , and put it in of his owne hedde . But Martin can not escape so . For in .118 . leaf .1 . G. pag. 2. he maketh the self same lie againe , and saieth also there , that the Heritique Heluidius was the firste maried prieste that we reade of in al Christendom . It is the property of some liars , when thei haue told a lie once or twise , or oftner , that by often telling of their lies to other , at last thei thincke them true themselues . And so it may ●ee , that Martin by often tellyng this vaine fable , doeth nowe thincke it is a moste true story . But seyng it is plainly shewed , that Martin faileth in the profe of his groundes , where he intendeth to proue by induction , the firste maried prieste in Italy , and in Fraunce , and so forth were Heretiques ( though he were able to make some profe of other maried priestes in other countries ) yet can not his reason holde , as I haue at large before declared , because some partes of the induction beyng improued , the reason runneth but from an indefinite to an vniuersal . Whiche kinde of reasonyng , young Sophisters in Cambridge be shent when thei vse . But Martin , fearyng lest all his brablyng will not serue his turne , hath picked out a peece of S. Hierom , where he semeth to note certaine properties and qualities , whiche he saieth be commonly in heritiques , & striueth to applie the same to suche , as had professed Christes gospell in Englande . The wordes be these as he doeth alledge them . Rarò haeretici diligunt castitatem , & quicumque amare puditiciā se simulant vt Manichaeus , Notes piked out of sainct Hierom by Martin whereby to knowe an Heretique . Martion , Arrius , Tatianus , & instauratores veteris haereseos , venenato ore mella promittunt , caeterum iuxta Apostolum quae secretè agunt , turpe est dicere . The englishe whereof ( as you Martin haue handled it ) doeth euidently proue that you vnderstande not the Latin , or els ment to blinde the reader : for this place dooeth plainly set forthe the properties of the Popishe virgine Priestes , and of the other papistes , that in all sainct Hierom there can not lightly bee founde a better . Wherefore that the reader maie vnderstande the true sense of it , I will translate it truelie , that your falshode in translatinge may appeare , when my translation and youres shal be laied together . Hierom. li. 2. in O●c. 9. Heretiques ( saieth S. Hierom ) and all such as pretende that thei loue chastitie , doe verie seldome loue it in déede , as Manichaeus , Martion , Arrius , Tatianus , and the renuers of the olde heresie . Thei promise honie with a poisoned mouthe , but according to the saiyng of th appostle , it is a shame to speake , what thei doe in secrete . Now marke good reader , S. Hierome in this place inueigheth sharpely against the olde Heretikes , whiche would not marrie themselues , nor allowe marriage in other , but pretended suche an holynes with a shewe of virginitie , and hatred of mariage , that with their holy lookes and swete wordes , thei deceiued the people . Wherby thou maiest well perceiue , that this place of saincte Hierome maketh fully againste suche Priestes as saie , thei haue the gift of chastitie , and haue it not , that liue in whoredome and marrie not , that pretende holynes in the sight of the people , but leade a filthie life in corners , and in secret . And for example , he nameth a number of heritikes that were vnmaried Priestes , as the Popishe Priestes bee , and thought mariage to bee to vncleane a thing to be in a minister , as all the papistes do . Lette Martin hymself denie if he can that these were vnmaried , so that there is nothing here , that agreeth not fully with the papistes . Lo how ignorance blindeth Martins eyes . You maie see how he is felled with his owne weapon . All the witte he had , coulde not , or els of frowardnes he woulde not make a sence of this place . But note his impudencie in his translation out of the laten into the englishe , he putteth in these wordes ( against the Sacrament of matrimony ) whiche is not in the latin , myndyng , as it seemeth , by a sleight for want of other proofe , to perswade the vnlearned reader , by this peece of sainct Hierom , that mariage is a Sacrament . Whiche if it so did , yet were it no more for his purpose in this place , then any vain talke of the Moone or other by matter . So in this place , we haue also an other testimony of Martins falshod , and sée plainlie that the notes , Martines owne markes declare hym to be an Heretique . whereby he minded to haue ( with the aucthoritie of sainct Hierome ) described vs , doe painte hymself and his Popishe virgine priestes euidently to our eyes . But Martine suspecting belike that these notes also , either could not at all , or not sufficientlie serue his purpose , he proceadeth to an other peece of sainct Hierome , deducyng as before his reason a posteriori . trusting that nowe he hath founde out suche notes , whereby to proue vs Heretiques , as we can not auoide , and his notes bee these . Thei geue them selues to gluttanie , to delicatenesse , to eatyng of fleshe ( whom therefore Martine calleth fleshmongers ) to hauntyng of Ba●mes ▪ thei smell of Muske and Perfumes , and with other sundrie oyntmentes , thei procure themselues to be beautifull of bodie .

All men know right wel , that as abstainyng doth not proue a good Christian man , so doeth not eatyng of fleshe proue a man an Heretique . These old heretikes were condemned emongst other opinions , because thei disswaded men from eatyng of fleshe . Manichaei , Tatiani , Montani , Cataphriges , Aeriani , Priscilianistae , Saturninus , Basilidiam , and many other old● Archeheritiques abstained from flesh , and taught this doctrine , that the eatyng of fleshe did defile a Christian man , and yet notwithstandyng their doctrine and abstenance , thei were rancke Heretiques . Wherefore it seameth that sainct Hierome did not finde fault with them that eate fleshe , but with them that eate it not for the satisfiing of their hunger , but of their pleasure . And in suche case the eatyng of fishe , or of breade either , is not commended . The Christian man abhorreth superfluous diete , The diet of a christian man . and the vaine pleasure that is encreased of eating without necessitie , and without respecte of the kinde whether it bee fishe or fleshe : knowyng that all creatures of God bee good , if thei be taken with thankes geuyng , 1. Timo. 4. for thei bee sanctified by the word of God and praier . And also that whiche entreth into the mouth defileth not the man , but that whiche commeth out of the mouth defileth the man , that is to saie euell thoughtes , murther , adultery , whoredome , theft , Math. 15. false witnes , and slaunder . And whereas Martine thincketh the other notes , as smelling of muske , and washing in hawmes , paintyng of faces , &c. be notes whereby to knowe Heretiques : Then it is an easie matter in Princes courtes , Martin with his notes maketh the P●pistes heretiques . and Bushoppes houses , and many other mens houses also , to finde out Heritiques by the nose , without the Popes kinde of Inquisitio haereticae prauitatis . If I saie the sauour of Ciuet , Muske , Perfumes , and Oyntementes bee sufficient notes to proue an Heretique ( as Martins diuinitie out of sainct Hierome seemeth to infer ) then muste it also followe , that the greatter and stronger sauoure , shall proue the greater and stronger Heretique . And then if a man would finde out the ranckest Heretique in a Company , his best waie is to gette hym to a Popishe procession ( for sermons bee layde aside , whiche reproued the abuse of suche thinges ) or to Masse , specially vppon an high daie , and he shall trie out by his nose , who is not only an Heretique , but also who is the moste arrant and moste rancke Heretique , aboue the rest . And it is like , the faierer and greater nose shall doe in this case the better seruice , and therefore it might be thought good , that the Queene in bestoyng her Bushoprickes , should consider not so muche the learnyng of the partie , as whether he haue a faire nose or not , that is skilfull in sauoures : for the Bushops nose ( by this doctrine of Martine ) shall do hym as good seruise , as some handsome Somner , and in deede myght sumtyme smell out his master , for the most cankered heretique in the companie . Well , seyng it is so , that we be condempned for heretiques , because we smell of perfumes , and whot sauoures and delicate fare &c ( If it be true that Martine saieth ) then take you hede you féel●e soulde Papistes , of youre nedeles breakefastes , of your stretch belly diners , of your gluttonouse suppers , reare suppers , blousing bankettes , and Epicurious fare . Take heede of youre hoote wines , of your hote spices , and continuall iuncketing cheere . Take hede héede howe you vse bawmes or strong sauoures . Take héede ye painte not youre faces , to make you séeme more beautifull then you be in déede . Take héede ye cary not cloues or some like thing , in youre mouthes to saue youre breathes from stinckyng . Take héede ye dwell not in the North ( whiche is an other of Martines notes ) for in case you offende in these thynges , your great learned procter master D. Thomas Martin the Lawier , by his diuinitie hath proued you all Heretiques . And as touchyng my self and other whom it pleaseth Martin to call Heretiques , wée are contented , lette this be the issue : whether of the Papistes , or of vs , haue more of these notes , let theim bée called Heretiques with shame enough . And let the other side be called Catholikes and Christians , accordyng to his clarkely determination . Oh ( saieth Martine ) if sainct Hierome had liued in our daies , trowe you that he would haue written lesse of our maried priestes ? Uerely it might be thought if he were a liue at these daies , & sawe Martins writhyng of his writyng , he would not iudge Martin one of the wisest , appliyng that S. Hierome spake of the filthie vnmaried Heretiques , to the godlie maried Priestes of our daies . For besides all other profes , this one ( where S. Hierom saieth he speaketh of them qui pudi●itiam amare se simulant , as Martin also alledgeth , that is , which pretend thei haue a loue to chastitie ) shewed plainly , that his saiynges muste be applied to suche vnmaried , as the Popishe Priestes be , and can not bee applyed vnto them whiche without dissemblyng their infirmitie , for the auoidyng of fornition take them wiues , and liue the godly estate of Matrimonie . Also besides his plaine wordes qui pudicitiam amare se simulant i. whiche pretende that thei loue chastitie : the Heretiques which sainct Hierome rehearseth for profe and example were vnmaried priestes , & therefore ( as thou séest ) must néedes be applied to suche a wi●eles dissemblyng generation , as S. Hierome noteth Antechrist their holy father . Yea , and it is further to bee thought , that if he were these daies aliue , he would commende doctor Luther , Oecolampadius , Doctor Capito , Bucer , and Doctor Peter Martyr for the sinceritie of their doctrine , and for that with writyng vpon the scriptures , thei haue geuen suche a light , as S. Hierom his eyes would be ioyfull to see , though it were with the retraccatiō of other things , beside those wherwith his frendes charged hym in his bookes against Iouinian , & suche like as I haue noted before . It is like that you fell into this wishe of S. Hieromes life in these daies , because ye would finde some waie to tel the world ( that Oecolampadius , Capito , and Munster , were Monkes or Friers , and afterwardes maried men . No man can iudge otherwise that noteth your processe , and perceiueth the desire that your tonge hath to liyng . Wel , seing Capito was no Monke nor Friar ( as you report hym you shall not chose but suffer me to saie , this is an other of your lies . For it is true that of these al that you report , he was neither Monke nor Friar . And in case thei had been as doctor Luther , doctor Bucer , and the other were , it could neither further your matter , nor hurte oures , vnlesse it bee to ease your tongue a little , when it is desirous to raile . And where you saie , their mariage was bothe against the Lawe of God , and the Lawe of man : and also where in the seconde Chapiter of your booke , you saie it is an olde heresie , newe scoured , I doubte not , before I haue doen with you , The mariage of Priestes is an old truth newely made heresie by the Papistes . and your fellowes , ye shall see it proued before your face , that it is an old truthe , taught by Christ and his Apostles , newlie by you Papistes and Gods enemies , made heresie . In whiche discourse it shall also appeare , that D. Luther , doctor Martyr . &c. were not the first founders of this religion ( as you sclanderouslie reporte ) but the Patriarches , the Prophetes , and Christe and his Apostles . But seyng Martine brought in this matter but for a railyng purpose , I will leaue it of for this present : And will tell thee , good reader , of an other solempne lye that Martine hath made , whiles his tongue runneth railyng after D. Luther . He saith there , that Luther hath written in his booke , de captiuitate Babilonica : Si vxor non possit , aut non vult , ancilla venito . ( That is to saie ) If the good wife can not , or will not , the good man maie take his maide . Speake againe Martine , where saieth Luther these woordes ? Thou saiest in his booke , De captiuitate Babilonica . The self same lye , maketh Pighius of Luther . Take that booke in thy hande ( good reader ) and read it ouer , when thou findest there , as doctor Martine doeth report , I am content , let it be saied that I haue sclandered Doctor Martine , if not , testifie with me , that he is a liyng witnesse , and one of those Doctors , whom the Apostle calleth Pseudoprophetas in populo , i. Peter . ii . & falsos doctores , qui clam inducent sectas perniciosas . That is , false Prophetes emongst the people , and false liyng Doctors , whiche shall priuely bryng in pernicious sectes .

I assure thée ( good reader ) that is a foule lye , that Martine and Pighius his fellowe maketh of Luther : For that saiyng whiche thei all alledge in Latine , as though it had been so by Luther penned , is not in all that booke , where Martine moste shamefullie aduoucheth the same to bee . Shame ye not you Papistes , that suche a loude liyng bablar , and so false and vaine a manne , hath taken vpon hym the defence of your cause ? Whose owne mouth and penne condemneth hym for an open lyer ? Tremble ye not to shedde any mannes bloud , vpon the report of suche an impudent man , as he is ? I will not hide from thee , good reader , Luthers iudgement in that booke , concernyng that matter . In one place there , speakyng of the impedimentes of Matrimonie , he saieth , that if the man bee suche a one by nature , that is impossible for hym to doe the duetie of a husbande , The papistes can not abide Luther when he teacheth their awne doctrine . then his contracte with a woman , shall not binde her to be his wife , and this is his reason . Quia error & ignorantia virilis impotentiae , hic impedit matrimonium . Because , saieth he , the errour and ignorauncie of the impotencie of the man , in this case letteth the Matrimonie , which saiyng , if you papistes would condemne , ye condemne the doctrine of your owne father the Pope hym self . For Gregorie Busshop of Rome , writyng to the busshop of Rauenna , saith on this wise . Vir & mulier si●se coniunxerint , & dixerit postea mulier de viro quòd coire non possit cum ea , si possit probare quod verum sit per iustum iudicium , accipiat alium . If a man and a woman be maried together ( saieth the Pope ) and the woman afterwarde saie , that the man can haue no carnall knowledge of her , & can bring forthe lawfull profe thereof , let her take an other . Moreouer before in the same question , and afterward in the chapiter ( Si quis ) these wordes bee plaine , and in maner the verie same that Luther hath spoken , Impossibilitas reddendi debitum , soluit vinculum coniugij , The impossibilitie of doyng the matrimonicall due●ie , breaketh the bonde of matrimonie : Understandyng the same defecte to be naturall , as Luther by the plaine wordes there declareth that he doeth . And the self same doctrine is largelie sette forthe and allowed by the master of the Sentence . Lib. 4. d. 34.

Wherefore , like as for this saiyng Luther can not be charged with any newe doctrine , for that the same is taught by the Pope hymself and the master of the sentence , Magilier se●●one . lib. 4. D. ●4 read the place and iudge . and Gratianus &c: So can not the same discharge Martine of his former euidente and moste manifest slaunderouse lie . If the Papistes haue none of more credit then Martine the lewde Lawiar , is to defende their quarrell , their doctrine muste needes lie in the dust , for lacke of men of honestie and credite to defende it . If Martine were not shameles , I would not but maruaile why he should so report of Luther , concernyng his doctrine of Matrimonie in that boke , for he is there so ware of his wordes , and so circumspect with his pen in that poynt , that he will define nothyng , as by the verie last wordes there entreatyng vpon matrimonie , it is moste euident , whiche for breuitie I will omit . Many tymes it chaunceth , that self will breadeth muche ill , and neuer more , then when it lighteth vpon a greate Personage . Whiche saiyng were proued very trewe by Martins story of Michael Paleologus , if it were truelie reported . But his mouthe is so full of lyes , that a man canne not tell when he maye beleue hym . He saieth he hath read that historie of Michael Paleologus in a gréeke aucthor . And that may bee true , but it is verie vnlikely , because the histories do declare , that there were diuerse Emperours of the eas●e , whose names were Michael , but no more named as ( I remember ) Michael Paleologus , sauyng Michael the seuenth , and laste of that name Michael , who was .1260 . yeres after Christe , as Chronicles doe witnes , that is to say about 300 yeares ago . But the history that Martine ascribed to the Emperoure Michael Paleologus , was ( as he hymself saieth ) when Pope Nicholas , about the yeare of our Lorde .860 . sent out an excommunication against Photius , Patriarche of Constantinople . And so it foloweth , that Michael Paleologus the Emperour was ( if Martins tale could be trewe ) foure hundred yeares before he was borne . Whereby it should seme , that Martines talke in this place , is a notable faigned ly● and so muche the more like to be alye , because he is in all the rest of his booke so geuen to liyng . An other lye of Martins . But let it bee true that Michael the sixt ( betwene whom and Pope Nicholas the first , the contention was for Ignatius and Photius ) were named Michael Paleologus , ( whiche I saie Martine cannot proue ) yet the history that Martine ioyneth to his matter ( that is ) that he hath redde the cause of the contention , betwene Pope Nicholas the firste and hym , was for a pleasure that the saied Emperoure should shewe to his vnckle , for the puttyng awaie of his lawfull wife , and mariyng his daughter in lawe , I thincke bee not altogether true : but that sumwhat in this history is added of Martines owne forging , desiring to haue colour for his quarrell , when he entendeth to sclaunder Kyng Henry the eight the Quéenes father , Kyng henry the viii . whiche entent of his appereth , when he wisheth , that the like had not béen practised elswhere . And somwhat this my suspition is encreased , by that Martine refuseth to name the Greeke aucthour , whom he alledgeth . And againe , whereas in the bookes of generall Counsailes , the earnest Epistles written from Nicholas the Pope , to the Emperor Michaell the sixte ( for in those daies there were none named Paleologus , as Martine saieth ) spake of the puttyng out of Ignatius , and the puttyng in of Photius , into the office of the Patriarche , no mention is made of any suche matter , whiche is not like the Pope would haue left out , beyng ( as Martine alledgeth ) the chief cause of their fallyng out , and speakyng so stoutely to the Emperor , and touchyng hym so vilie , as his Antechristian boldnesse doeth . But how muche soeuer of the historie is true , this chief poincte that Martine alledgeth the historie for , ( that is , that the heresie against the holy ghost , and the contention thereof , sprang vpon this occasion ) this , I saie , is manifestly false , An other lye of Martins . as by sundrie substanciall reasons , I will proue plaine , to suche as haue any knowledge of the doing in generall Counsailes , Martin falsifieth histories and bee not as Martine is , arrogantly wise , wise I saie , in their owne conceipt , and not in déede . For profe whereof , firste and formoste , it appeareth in the first booke and tenth chapiter , in the historie of Theodoret , Theodo●●● . li. 1. ca. 10. an old Greeke aucthour , by the confession of Pope Damasus ( 500. yeres before the tyme of that Emperour , whom Martine falsly nameth Michael Paleologus ) whiche confession he sente to Paulinus Bushop of Thessalonica in Macedonia , that anon after the Nicene Counsaile , sprang contention , for doctrine against the holy ghost , and that suche a businesse ensued thereof , that the Fathers were faine to punishe the offendours therein , by excommunication . Wherevpon it followed , that bothe in Toletano consilio . Toletum conc●● ▪ 1. 1. aboute .400 . yeres after Christ , and also in the seconde Counsaile , whiche some name the seuenth Counsaile of Nice , the Busshoppes did putte into the Crede , the procedyng of the holy Ghost , from the Father and the Sonne , as ye maie reade in those Counsailes .

The Latine vij . Nicen concl. 7. Nicen Counsaile was holden in the tyme of Pope Hadrian the first , Hadrian was Anno D. 772. and the Emperour Michael . Anno D. 25● . 100. yere before Michael had the contention with Pope Nicholas the firste , in whose tyme , Martin saith , this error firste began : and .500 . yere before Michel Paleologus was borne , of whom Martine falsly fathered this storie . Which saiyng of his , if it were true , how could Theodoretus wr●●e of it , beyng dead in the tyme of Leo the first Emperor ( as Gennadius witnesseth ) many hundred yeres before ? Will Martine make men beleue , that the first Counsaile at Tolet in Spaine , and the 7. Counsaile of Nice , amended thynges so many hundred yeres before thei were amisse ? And that Theodoret could talke of thinges , that were doen aboute .300 . yere after he was dead ? You fauourers of Martine , beholde your owne follie .

Furthermore , the decree of Eugenius the fourth , whereby the vnion of the Easte and Weste Churches were declared , doeth shewe ( as the same Pope Eugenius doeth confesse ) that this dissention for the proceadyng of the holy ghoste , began , Nongentis & amplius annis ( that is to saie ) more then .900 . yeres before his tyme . And Eugenius the .4 . began his rule in the yere of our Lorde .1431 . out of the whiche number , if ye take .900 . and more , accordyng to Pope Eugenius accompt , it shall appere that Michael Paleologus ( though he were in the tyme of Nicholas the firste as Martine fasly reporteth ) was aboue 300. yeare after this dissention began , whiche Martine for the mayntenaunce of his lyes saieth , began in his tyme . If I shoulde bring in the firste caunsaile holden at Constantinople against Eunomius for deniyng of the procession of the holy Ghost from the Father and the Sonne , what can Martine saie ? Againste this Eunomius , Basil and other haue written plentifullie . Thus ye see concerning the beginnyng of this heresie againste the holy Ghoste , Martine is founde a falsifier of histories , not onely by the supputation of yeres , but also by the verie testimony of the Pope hymself his God . Now concernyng the cause of the disention betwene the Grekes and the Latines wherwith Martin charged the Emperour Michaell Paleologus : The learned man cardinall Bessarion Patriarche of Constantinople and Archbushoppe of Nicea , writeth a whole Chapiter for declaration of the cause of this schisme and dissention , shewyng that the Bushoppe of Rome was the causer thereof , for that he , Suà vnius authoritate fretus , aduocata synodo generali particulam illam communi symbolo fidei , non cum communi ascensu , ascripsit . that is , when he had called a generall counsaile , he tooke vpon hym of his owne priuate aucthority , to adde this parcell ( of the proceadyng of the holy Ghoste from the father and the sonne ) to the common créede , without the consent of the rest of the other Bushoppes there assembled . The Pope was the cause of the dissention betwene the greke and the latine Church contrarie to Martine . Behold good reader , a plaine profe , that it was the rashe and temerouse boldnes of the Busshoppe of Rome that caused this dissention , who of his owne aucthoritie would doe that tumultuously , whiche he might haue doen with others consente quietly , and that was it , which caused first all that dissention that ensued , & also the latter ruine , mischief , distruction , and Turkishe captiuitie , which Martin saieth , is this daie lighted vpon the churche of God in Grecia . But Martin will saie , the thyng that he did was good . Yea , but the maner of the doyng was suche , as I thinke Martine , if he throughly knowe it , as he would seme to doe , hym self ( for al his follie ) will not yet defende it . And the inconueniencies that followed the Popes braules and beastly audacitie , declare that the meanes whiche he vsed in compassyng his doynges , were wicked and deuilishe . So that wheras Martin imputeth the breach and contention , betwene the Greke and the Latine churche , and the ouerthrowe , bothe of the Grecians Churche and kyngdome , to the lecherous life of the vncle to the Emperour Michael Paleologus : it is proued , that the Pope the aucthour of all mischief in the Churche of God , was the onely matche that kindeled this fire . A worthie matter doubtlesse , to depriue the Pope for euer after , from bearyng any rule , though there were nothyng els , wherwith to charge hym . And thus is Martin once again ouerthrowen with his owne reason , Two lies of Martines at a cast . and taken with a double lye , aswell for the alledgyng of the heresie againste the holie ghoste , to begin so lately , whiche began so many hundred yeres before : As for aduouchyng the dissention , whiche rose betwene the Easte and the Weste Churche , to procede first of lecherie and ambition ( as he termeth it in his note in the margente ) of the Emperour Michael Paleologus and his vncle , whiche proceded firste ( as ye sée by the testimonie of Bessarion ) from Gods greate enemie the Pope , the Archeheretique in Christendome .

Now to make aunswere to that fewe lines , whiche remaineth in Martines first Chapiter , I neede not to take farther paines , because thei be nothyng els but lies and railynges , grounded vpon false groundes , as I haue before declared , onely to this ende , that Henry the eight the Queenes father , might appere to the worlde bothe a Lechour , an Heretique , and a man full of all other wickednesse , out of whose naughtie life , Martine would haue all the preachyng in kyng Edwardes daies , whiche he calleth heresie , to haue his first originall .

And the procedynges of the late Parliament , in the seconde yere of the Queenes reigne , wherein all her fathers doynges in religion be condemned , seme to confirme the same . So that the Quéenes Father ( if he had been suche a man as the Papistes reporte hym ) were nowe condempned with vs . Wherefore it is to be thought , seyng that almighty God hath permitted , some of vs to suffer Martirdome by fire , by bloodie persecution , and the tirannie of the Popes Lawe , and tormentes for professyng the truthe of Gods woorde : that now the bodie of that noble Prince the Quéenes Father ( because he was the beginner of all this , as Martine reporteth , and the continuer of it .xxv. yeres , as the procedynges of the Parliamente seme to pronounce ) shal bee taken vp at Windsore , and burned as Wicklifes was . All men of wisedome and discretion maie iudge of thee ( if thou were not as thou shewest thy self , a shamelesse railer , voide of all regarde , against whom thy tongue talketh ) that it had been thy parte , to haue couered the faulte of the Queenes Father , if thou haddest any faulte wherewith to charge hym , leste the worlde perceiue some vnnaturalnesse in her , so to suffer her noble Father nowe beyng dead , to bee railed vpon , by one who shewed hym selfe a traitour to hym , when he was aliue . All the worlde right well knoweth , that there is no sparke neither of Gods spirite , neither of good nature in those children , whiche are not greued to heare their deade parentes euill reported , and their faultes reuealed . Suche is the reuerence due to them that bee dead , vnto whom we ought obedience in the time of their life . And what good opinion maie any man euer hereafter conceiue of suche a Papiste , and of a great rable of the rest , who glory in nothyng more now , then that thei haue been rancke traitours these many yeres ? And what thyng shall haue the name of vice , where treason is made a vertue ? Or what iustice can be ministered , where a traitour is the Iudge ? Who knoweth not , in a Counsaile , where there bee but twelue , what a perilous thyng it was to haue one Iudas , though none of the reste loued hym ? How muche more is it then perilous , where all the reste allowe his counsailes and doynges , and make as it were of an olde Iudas , a newe Christe . Here had I a greate fielde to walke in , describyng these dissemblers with princes , and with suche realmes where thei beare rule , but wee will ceasse , to vtter their deseruynges , and returne again to that matter , whiche doeth more properly appertaine to the argument of our writyng , and therefore will resume that was begonne in the .32 . leafe B. continued vnto .35 . B. before , sm , that the Apostles had their wiues , as all writers aunciente confesse the same , and all reasonable men will agree thereto .

Now if it can be borne of mennes eares , to heare that the Apostles had wiues : why should this aucthor by his tragical exaggerations make it so odious for Bushoppes and Priestes ( the apostles successors ) to haue their lawfull wiues ? I thincke he will not saie that the beste of his chaste Priestes , be better then the Apostles .

Againe , to consider what Paphnutius saied and counsailed for the priestes of his tyme : not to be seperated , and that it is chastitie to company with their wiues , and that to seperate them , might be an occasion of great inconueniencie in them bothe . If in that holy tyme , whan God was truely honored , his worde and Sacramentes moste holyly ministred , Priesthode was then in greate high estimation , and that in maried priestes and bushops , as by name shall be hereafter expressed : why doeth this aucthour so stifly crie for seperation in Priestes married , nowe sequestred by power , and not by right , from ministration , wher thei of Nicene , were suffered with them in ministration ? If like perill may bee feared in the parties now coupled together , why should thei be seperated more then the other ? If their Sacramentes were none other , nor holier then oures , their worde none other then that we haue : why maie not oure order stand with mariage , as well as thers ? If lyke necessitie of Ministers in this realme , be as great as hath been in other places where maried Priestes did minister , and yet doeth in some places of the Occidentall Churche : Why shoulde this wryter exclame so vnlearnedly againste Englishe Priestes mariage , as though it were not decent , nor tollerable , but against Goddes lawe , and mannes law , liyng against them bothe , and saiyng : that order and Matrimonie : that a wife and a benefice , can not stand together . And in the bolsteryng out of this matter , is almoste all his booke emploied : againste antiquitie : against the practise of the primatiue Churche : against the worde of God wrytten : againste the practise of tolerations in the lyke case of diuerse counsailes , and de●rees of the Busshops of Rome , as shall be proued , when it cometh to place .

I truste this Ciuilian is not yet so addicte to the Canonicall procedynges , that the matter lieth onely in this poincte , that if the Bushop of Rome allowed the matter , all were well : for me thinke so he can not meane . For if his assertions be true , he must proue the Bushoppes of Rome , diuerse of them , to be very Antechristes , if thei haue dispensed against Goddes expresse woordes : yea , he must condempne a great many of Canonistes , and of scholemen , and a greate many of Catholike writers , traueilyng in controuersies of this tyme , whiche peraduenture hath read as muche in Diuinitie and Canon lawe , as I thinke this Ciuilian hath doen in his Ciuill , whiche bee of cleane contrary assertion to this singular man .

But yet I heare this writer obiecte againe , suche an obiection , as was once made by a Canonist , in the expending of this verie poincte : Distingue tempora ( saieth he ) & personas , & concordabis leges & Canones . Weye the difference of tyme and of persones , and so shall ye make the lawes and Canons agrée . Then was then , and now is now . For the case , saieth he , is farre vnlike betwixte the priestes of the Greke Churche , whiche were maried before thei were priestes , and the priestes of our Churche & time , whiche he maried after their order . And this he thinketh to be an high wittie inuention , and insoluble : and by this shifte , he pronounceth the victorie of the cause , before any stroke bee striken , standyng stoutely in the difference of the tyme , mariage to goe before order , or to come after .

To answere : if it be true , as he can not deny , but that it was not lawfull by their saiynges of the Counsaile of Nice to bee separated , by Lawes and constrainte : and that it was chastitie for the busshoppes and priestes , to kepe company still with their wiues : yea , when thei were ministeryng busshoppes and priestes , in an other maner attendaunce and holinesse , then the best chast busshoppes and priestes of our tyme practise in their doynges : so that by their iudgement , the one state dishonored not thother , nor was impediment to the other , as hereafter shal be proued by the testimonie of their owne Canonistes and Doctors : what difference is there in the substaunce of the order , in them of the primitiue or Greke churche , and in the priestes of this Latine churche , and Occidentall churche , but that order and matrimonie , maie stand together in one figure , in them bothe ? As for vowe , or promise shall bee hereafter considered : open protestation , or no protestation : chastitie of congruitie dependyng or included by the nature of order , or for the Churche constitution , shall be hereafter answered and expended .

Now I saie , if the priestes of the Greke Churche , liued godly in ministration with their wiues , why maie not the priestes of the Occidentall churche , be iudged to liue as godly in Matrimonie , and as lawfully to in Englande , hauyng the highest Lawe in the realme on their side ? But here this doctor will be offended to haue any thing brought in , for declaration of this cause out of Grece , and maketh a greate matter that men should so doe , and repelleth al their doing thus : what is that , saith he , to the matter , are not we of an other territorie and iurisdiction ? If I should answere you so , master doctor , with your owne obiection , then might it bee a full sufficient answere by it self alone , to all your whole booke , to saie when ye bryng Romishe Canons out of Spaine , out of Fraunce , out of Grece : I might so answere you , what bee all these to the matter , are not we of an other territorie and iurisdiction ? When ye alledge from Prouinciall constitutions , Sinodes ; nationall lawes of Emperours , Ciuile and Panim lawes , what are all these to the matter of our Imperiall lawes , are not we of an other territorie and iurisdiction ? And thus your booke is fully answered , and ye may now put vp your pipes , with al your choristers of forren Lawes and Canons . Moreouer , in the seuen Chapiter ye also saie , that it bewraieth the weakenesse of the cause , for priestes to wander into Grece , to bryng in their maner of liuyng of mariyng , & orderyng . If that declareth the weakenesse of the cause , I praie you then , what is the strength of the cause ye haue taken in hande ? For ye be not content to raile and wander ouer all the Realmes , and Churches of Europe : but ye runne into Asia , and Affrica , and bryng in Panim priestes to set out the matter . There is nothyng in your booke , written or vnwritten , deuised by your owne braine , or surmised by heare sai , but ye make strong argumentes , for your owne vaine and feble cause . But briefly to answere this wittie deuise , of the difference of the tyme , till a ●uller debatemente of that poincte , I shall answere , as once sainct Hierom was answered , in a matter of Priestes and Bisshoppes wiuyng and orderyng , by a certaine disputer , who defended the constitution of the churche , as it was then , and as it is at this daie , where S. Hierome is on the contrary part , holdyng that to haue one wife before Baptisme , and a seconde wife after , was not therefore an impedimente to be admitted to Priesthode , Epistola ad Oceanum . or to a Busshoppes office . Nonne legisti ab Apostolo , vnius vxoris virum , assumi in sacerdotium , & rem , non tempora definiri ? that t s . Doest thou not reade ( saieth he ) that by the Apostles aucthoritie , the husbande of one wife , is to bee chosen into Priesthode , and that the cause and matter is thereby defined , and not the tyme ? If this catholike disputer would haue the saiyng of S. Paule to bee weighed , in the nature of the order and mariage , rather then drawen to the circumstaunce of tyme , and that he must bée the husbande but of one wife , either before or after Baptisme , at the tyme of his orderyng , and therefore maie be eligible to be a priest or bushoppe : And as sainct Hierom hym self writeth afterward , that it is rather loked for in a priest or Busshop , what he is for the tyme presente , then what he hath been : why not as well maie sainct Paules text and aucthoritie , serue for a prieste and a busshoppe , to be lawfully qualefied , if he be the husbande but of one wife , whether he had his wife in the tyme he was no prieste , or he take a wife in the tyme after he bée in his priesthode ? So he be as it is said , the husbande of one wife , yea , successiuely . Wherewith ye maie quarell by aucthoritie of some expositours , though not with the manifest woorde of God . But to be the husbande onely of one wife before order , and after order , once for all , as ye saie the Greeke Churche vseth to doe , ye can not quarell rightly by Goddes worde , nor yet by reasonable aucthoritie of mannes Lawe , or Canon , in suche necessitie , as ye force and inferre of their saiynges .

As for the other peece of Nicene Canon where it is saied : that accordyng to th auncient tradition of the Churche , suche as were not as yet maried , and were partakers of holy order , should from thence for the contracte no mariage : And as for the Canon of the Apostles , whiche ye stande so strongly to , or yet for the saiyng of sainct Augustine , immediatly folowyng the place , whiche is here before alledged , leste ye should cauill as ye doe , that I lefte out the pithe of the matter , and would slide sleightly ouer the whole place of the aucthoritie , and bryng theim in by patche meales , with violent wrestyng , as ye vse to doe : I will heareafter bryng them , & put them all together , to the iudgement of the reader , to geue sentence betwixt vs , how farre thei weye in this cause .

Yet in the meane tyme , to make some insinuation to you of sainct Augustines question , note ye well his woordes , not as a subtile Lawier , but like a Diuine : and wreste not sainct Augustines licet , Cap. 4. ham E. ii a. Vt notatur . ca. & ●i Christus . de Iureturā●o . and , non licet , out of their nature as ye doe . Quaedam illicita sunt in sui natura , quaedam ciuiliter .i. iure positiuo , vel consuetudinario : quaedam sunt simoniaca , quia prohibita , quaedam sunt prohibita , quia simoniaca . Quid autem liceat , aut quid non liceat , pleni sunt libri scripturarum . August . in Psa. 147 qui confirmat vectes portarum . &c. Some thynges are vnlawfull of their owne nature , and some by Ciuile constitution , that is , by positiue lawe : Some thynges are Simonicall , because thei are forbidden , and some are forbidden because thei are Simonical : but what is lawfull , and what not lawfull , is fully set out in the bookes of scripture . And then againe note , if S. Augustine openeth not his mynde by the like , licet , and , non licet ? Saiyng . Antequam Ecclesiasticus quis sit , licet ei negotiari , facto iam , non licet . That is : Before one hath taken vpon hym the state of an Ecclesiasticall persone , he maie geue hym self to worldly affaires , but afterward he maie not . In like maner Consilium Aurelianense , saieth . Episcopum , presbyterum , aut diaconum , canes ad venandum , aut accipitres , Non licet 〈◊〉 negotiari , int●resse ludis . &c. Distinct. 88 per totum . aut huiusmodi res , habere non licet . It is not lawfull for a Busshop , Priest , or Deacon , to haue houndes , haukes , or suche like . Now call to your remembraunce , how your Lawe qualifieth this licet , and non licet , till we tell you more in this matter . In your expendyng , if ye take not quid pro quo : ye shall doe the better .

But because the reader maie further heare what saith S. Hierome , in the defence of his opinion , as is spread in the processe of his saied Epistle : and that the prudent reader maie expende , whether his Rhetorike might not bee applied againste the aduersaries of this cause , as well as he vsed it in the like cause : I will reporte his woordes , what he writeth further there , and leste ye should mistake the Epistle , I will shewe you how it beginneth . Thus therfore he writeth : Nunquam fili Oceane fore putabam , vt indulgentia principis , calumniam sustinerer reorum : & de car ceribus exeuntes , post sordes ac vestigia cathenarum dolerent alios relaxatos . In Euangelio , audit inuidus salutis alienae : Amice , si ego bonus , quare oculus tuus nequam est ? Conclusit deus omnia sub peccato , vt omnibus misereatur , vt vbi abundauit peccatum , superabundet & gratia . Caesa sunt Aegypti primogenita : & ne iumentum quidem Israeliticum in Aegypto derelictum est : & consurgit mihi Caina haeresis : atque olim emortua vipera , contritum caput leuat . Quae non ex parte , vt ante consueuerat , sed totum Christi subruit Sacramentum . &c. Dicit enim esse aliqua peccata , quae Christus non possit purgare sanguine suo : & tam profundas scelerum pristinorum inherere corporibus atque animis cicatrices , vt medicina illius attenuari non queant : quid aliud agit nisi vt Christus frustrà mortuus sit . &c. A paraphrasis of the same .

By swéete sainct Mary and good sainct Martine to , I would neuer haue thought ( gentle master Martine ) that it would euer haue come to passe , that the graunte and concession of that moste Christian Prince kyng Edward , in his high Courte of Parliamente , grounded vpon Goddes almightie woorde , should euer haue been quarelled with , and drawen into suche accusation , that his louyng subiectes takyng the benefite thereof , should bee reputed as persones giltie : or that thei , whiche bee faultie theim selues , and nedeth the like pardon , that thei would bee greeue● and grudged therewith . I would neuer haue beleued , that master Martine , commyng so late out of the stinckyng dungion of Sorbon , after his miserable captiuitie , and Egyptiacal seruitude , of the rustie and heauy chaines of Popishe diuinitie , and Romish lawes , would haue been angrie at his retourne againe into Englande , that other were releassed and enfraunchised : the rather for that he , whiche is enuious of the wealthe and healthe of an other man , maie to his shame and rebuke heare out of the Gospel , by the mouthe of this good and Christian Father , and Prince of the housholde of Englande : frende , if almightie God , and I bee good , why is your eye and entente naught ? Doe you not knowe how God hath so reuealed the old pretensed Clergies chastitee , that almoste it maie be saied : all hath synned , God hath searched them out , and hath charged theim , and hath founde them within the compasse of this synne , to the entente to shewe them mercie , that repenteth theim of their filthinesse : that where synne so fréely raigned , notwithstandyng Lawe after Lawe , Canon after Canon , Constitution after Constitution , in this olde pretensed and forced chastitie : now should Goddes grace the more appeare , for the deliueraunce out of that intollerable burthen , suche a burthen , as neither the Clergie of our time , nor our old fathers before tyme could so clearly beare , but all men sawe how thei spilt in the cariage . And that now at the laste , the grace and gift of honest wedlocke should appeare in the Clergie , as once it was commendable in the fathers and priestes of the primatiue churche .

Surely and without doubt , the virginall chastitee is to high a tower for the most parte of them , and is not fitte , but onely to suche , as specially bee called thervnto , by the rare and singular gift of God . The priestes déere babes , and the bushops neuewes , that in the old Babilonicall Captiuitie , were most made of , and promoted , be now by Gods worde vttered to be but adulterous ympes , Sap. iiij . and bastardly broodes , whiche doe but testifie of the wickednes of their progenitours and fathers , in the interrogation of their consciences , where the issue of chaste matrimony coupled with godly temperaunce , of them that feare God , shall bee spite of the Deuill , i. Timo. iiii . and all his Tatians , allowed of God , and so approued of menne that knowe the truthe . Where , I saie , in the worde of the Lorde it is testified , that God will so iudge fornicatours and adulterers , that the plenteous multiplication of bastardes , the frierly frie of Nunnes and Munckes vnlawfull generation , shal be neuer voucheable . What though the blynde of the worlde , preferre these copulations , before the fruicte of honourable wedlocke , in the Bushops and Priestes ? Yet wyll God iudge fornicatours and adulterers . Though nowe Priestes maried be preast downe , yet thei shall stand vpright in a good conscience before God , and trust no lesse euen then so to appeare , when he shall come to iudge the secret of mens hartes . Where the aduiterous plantes shall take no rotyng , and there Parentes haue no permanent ioye , but with the winde of Gods mouthe , in this worlde shall be tossed lyke the dust of the yearth in the vaine doctrines of men , and at the last shall be blowen with there ympes into the burnyng fiery lake of brymstone , the place appointed for Sodomites and Gomorreans : I saie , these first begotten heyres of these Egiptiacall Locustes , be reuinced and slayne by Gods woord . And that ther be come forthe out of this Egypt I trust in conscience infinite nombers , so that there is not one left , to beare this beastly and intollerable yoke , if thei haue not the gifte , and will yet come forthe , if any yet remaine still , to saue their soules in wedlocke , as is better for them , as holy Barnarde telleth them no lesse , De contemptu mund● saiyng : Esse sine dubio melius nubere quam vri , & saluari in humili gradu , quàm in cleri sublimitate , & deterius viuere , & distractius iudicari . Sumptuosa quidèm ( loquitur de caelibatu ) turris est , & verbum grande quod non omnes capere possunt . It is , ( saieth he ) without all doubt better to marry then ( not onely , not to liue in fornication ) but to burne . And better it is to be saued in a lower degree and s●ate , then to bee in the hieromes of the Clergie , to liue there worse , and so to be the more sharpely condempned . Uirginitie and soole life , saieth he , is a verie high tower to clyme to , and the worde is verie great whiche all men can not take . De cura pastoral● . Audiant ( inquit Gregorius ) peccatorum carnis ignari , quam per semetipsum de hac integritate veritas dicit : Non omnes capiunt verbum hoc . Quod eo innotuit summum esse , quo denegauit omnium . Let them heare ( saieth he ) suche as be vne●perte of the sinne of the fleshe , that the trueth it self pronounceth , with his owne mouth , of this puritie : not all take this worde . Whiche he notified to be a verie high thing , euen herein , in that he plainly affirmed it not to be euery mans gift . And yet these aduertisementes notwithstandyng , riseth me vp againe , a barkyng Heretike , a verie Cayn in dede , an enuious murtherer of his brother , and holdeth that all maie haue the gift for asking , who that will , and that chastitie ( as Pelagius affirmeth , whom sainct Augustine confuteth ) is of our election .

Sée howe this dead viper , vnder the grene herbes and faire flowers of Catholike names , hath long lurked , and nowe begynneth to hysse out againe , and woulde lift vp his head so ●attred and broken , as sainct Austen hath vanquished hym : where before tyme , yet this Papisticall Heresie denied matrimony but in part , to them that were votaries : and made no secular Priestes votaries . Nowe this hissyng Hydre cometh forthe with his monstruous heades , and doeth deny the whoole institution to Priestes and other Ministers : neither lawfull before orders , nor after orders . Where yet the fathers of the primatiue Churche , would not disseuer the mariages , no of votaries : but firmely did decree , in doctrine , to bee verie mariages , and pronounced that thei do greuously offende , that separate suche .

Nowe this Goldsmith of S. Martins , setteth out his fine polished ware , with suche facing and staryng , that he destroieth the whole ordinaunce , as well in votaries , as no votaries , and defaceth these their mariages taken and entered by the strength and aucthoritie of a iust lawe , of the supreame heade of the Churche of Englande , to whom belongeth of duetie of his office , to constitute lawes for redresse of sinne , and for good ordre of the Clergie : euen in spiritual matters ( writeth my Lorde of Winchester in his learned booke de obedientia ) so spirituall matters saieth he : that though thei be the whoredome of spirituall men , yet his power and aucthoritie hath incidently in his princely gouernement , to make lawes therefore . Whiche matter he maie sée ther debated at large , beginnyng at my saied Lordes booke prynted by Thomas Barthelet the .xiiij. leafe : facie .2 . and so forthe . Yet notwithstandyng , this Ciuilian saithe , the mariages be so great offences , that thei cannot bee forgeuen by no maner of meanes , no not by Christes blood , but onely by seperation . And saieth furthermore , that bushops & Priestes haue so great deformities and skarres , yet remainyng in their bodies and soules , for their olde incestes ( as he calleth them ) that thei cannot be mitigated with any gentle medicine of mercie and christian clemencie : No not purged yet , nor sufficiently punished , with the depriuations of all their liuinges , but must looke for much more yet , Cursis , Excommunications , Excoriations , Confiscations , open pennaunce , yea the Deuill , Hell and all . Thus farre in the imitation of S. Hieromes inuections . What meaneth this lawier to forget so many lawes , whiche I am sure he hath redde ? Intelliguntur legittimê contraxisse , qui authoritate legis contraxerunt . Qui peccat Legis authoritate , 26. di. deinde 23. q. 4. qui peccat . August . in questi . ex vtroque mixtim . ca 127. In regul . iuris . non peccat . Frustra accusatur , qui a iudice laudatur . Ipse sui accusator est , qui reum dicit , quem leges defendunt . Indultum a iure beneficium , non est alicui auferendum . Quod fit iuris authoritate , non habet calumniam . Quod deus constituit , nephas est crimen appellare . Quod deus coniunxit , homo ne separet . Thei maie bee saied to haue lawfully contracted , whiche haue contracted by the aucthoritie of Lawe . He that offendeth by aucthoritie of a Lawe , offendeth not . He is accused to no purpose , whiche is allowed of the Iudge . Noe , he is rather an accusar of hym self , whiche calleth hym faultie , whom the lawe defendeth . A benefite graunted by the lawe , ought not to be taken from any man : It should not be quarelled with , that is doen by the aucthoritie of the lawe . That whiche GOD hath constituted , it is a wicked déede to call it a crime . That which God hath coupled , let no man separate .

Yea , but these lawes must be now glosed , and we must now call into question againe ( after so pregnaunte a determination , of my lorde of Winchesters obedience , attributyng to a Prince full gouernemente , spirituall , and corporall to be of his iurisdiction ) whether the supremacie maie meddle with these matters . &c. As this Lawier plainly sheweth his fansie , or rather frenesie in the ende of his .ix. Chapiter , where he maketh a Prince in his realme to bee luminare minus , and the Pope to be luminare maius , whiche is a cloudie and darcke distinction , saieth my Lorde , and worthie to be mocked out , for it maketh diuision . But I saie to this yonge Lawier , that hath not yet , nor neuer shall answere the reasons of my saied Lordes booke , in the debatement of this and other suche pointes : I would wishe rather , that he beyng yet but a yonge manne , and because he is one of the Masters of the Chauncerie , and maie haue so good and ready accesse thereby to my Lorde Chauncelour , to goe and conferre with his Lordship : Whereby he maie as well by readyng of his booke , as further communication with hym , bee reformed in his vaine heade , to leaue suche childishe Sophistications , in suche weightie matters of almightie God : and matters alreadie at quiet in the realme . In the meane season , I will answere hym with his owne Ciuil , Qui rescriptum principis maliciosè vel astutè interpretatur , infamis est . C. de ligi● ▪ De 〈◊〉 . signi . Ca. Olim. F. De const. Leg. vlt. He that will maliciously or craftely glose , and interprete the charter and graunt , or writte of a Prince , is made infamous thereby . For the graunte of a Prince , saieth the Lawe , must bee moste liberally interpreted . And againe saieth the Lawe : The graunte and bountefulnesse of a Prince , should be rather enlarged by interpretation , then restrained .

But this Ciuilian wil obiect again , that it is not his minde alone : there be good diuines , bushops of the best , & other worshipfull priestes of the Clergie , whiche thinke that maried priestes , are to easely dealte with , and shall neuer be content , till thei see them all out of the waie , that their possession maie bee quite out of quarell , what worlde so euer come . Then let suche Diuines , heare as good a Diuine as them selues speake vnto them , Chrisostome by name : or the aucthour writyng vpon the .xxiij. Chapiter of sainct Matthew , 26 97. alligani . De opere imperfecto : and if thei be Canonistes , let them see it in their Lawe , that thei bothe together , maie heare their part verse out of Christes mouthe : Alligant onera grauia & importabilia . &c. Tales sunt sacerdotes , etiam nunc , qui omnem iustitiam populo mandant , & ipsi nec modicam seruant . Videlicet non vt faciendo sint , sed vt in dicendo appareant iusti , and so forthe there more at large . Thei laye heauie burthens and importable . &c. Suche bee the Priestes , saieth he , of these dayes : thei prescribe to the people all perfection , but them selues k●pe but a little , whereby thei maie outwardly appeare in woordes to be holy , and not to be so in deede by doyng . Thei laye vndiscretely ( saieth he ) suche penaunce , that muste needes compell the partie , either to caste it of from hym , and so geue hym occasion to synne the more , or els to bee pressed , and broken vnder the burthen . Furthermore , saieth he , though wer goe out of the waie , when we enioyne little penaunce , is it not better to make an accompte to God for mercie , then for crueltie ? For where the master of the housholde is liberall , should his stuarde bee a pin●her ? If God bee bountefull and mercifull , why , a Gods name , doeth his Prieste delite to bee soure and cruell ? Wilt thou appeare holy ? Bee sharpe towarde thyne owne life , but towarde thy neighbours be gentle . Let men heare thée to charge easie thynges , and let them see thee doe greate thynges : Straunge priestes , that can fauour them selues , and of other exacte greate thynges . &c. Thus farre Chrysostome . But now to retourne againe , to reporte mo saiynges of sainct Hierome , beatyng downe this Cains heresie , this irremissible faul●e , as he here and there sprinke●eth his Epistle with , Si omnia , quae in ordinatione queruntur Episcopi , non praeiudicant ▪ ordinando , licet ea ante baptisma non habuerit ( queritur enimquid sit , & non quid fuerit : ) quare solum nomen vxoris impediat , quod solum peccatum non fuit ? &c. Omnia scorra & publicae colluuionis sordes , impietas in deum , parricidium & incaestus in parentes . &c. Christi fonte purgantur : & vxoris inherebunt maculae ? Et lupanaria , thalamis praeferentur ? Audiant Ethnici , audiant cathecumeni , ne vxores ducant ante baptisma , ne honesta iungant matrimonia , sed promiscuas vxores , communes liberos habeant . Imò caueant qualecunque vocabulum coniugis , ne postquam in Christo credederint , noceat eis , ꝙ aliquando non concubinas , nec meretrices , sed vxores habuerunt . Recolat vnusqui●que conscientiam fuam , & totius vulnera plangat aetatis . Audiat increpantem Iesum : hypocrita eijce primum trabem de oculo tuo , & tunc videbis eijcere festucam de oculo fratris tui . Verè Scribarum & Phariseorum similes , culicem liquanres , & Camelum glutientes . Decimamus mentham & anetum , & dei iudicium praetermittimus . Quid simile , vxor & scortum ? Imputatur infoelicitas coniungis mortuae , & libido meritricia coronatur ? Ille , si prior vxor viueret , aliam coniugem non haberet . Tu vt passim , caninas nuptias iungeres , quid potes excusare ? Forsitan timuisse te dicas , ne si matrimonium copulasses , non posses aliquando clericus ordinari . Ille in vxore optauit liberos , tu in meretrice , sobolem perdidisti . Illi scriptum est , honorabile● nuptiae : tibi legi●ur , fornicatores iudicabit deus . Ipse proijciet in profundum maris omnia peccata nostra . Quomodo in lauachro omnia peccata merguntur , si vna vxor supernatat ? Beati quorum remissae sunt iniquitates , & quorum tecta sunt peccata . Beatus vircui non imputabit dominus peccatum . Arbitror ꝙ possumus & nos huic aliquid cantico iungere : Beatus vir cui non imputabit dominus vxorem . &c. Ab omnibus inquit mundabo vos sordibus , in omnibus nihil praetermittitur . Si sordes emundantur , quanto magis munditiae non coinquinantur ?

If all suche qualities ( saieth he ) whiche be required in the consecration of a Bushoppe , be no preiudice to hym at his consecration , though he had theim not before Baptisme , ( for it is rather required what he is now for the tyme presente , and not what he hath been ) why is onely the name of a wife a stop to him , whiche onely was no offence ? All whoredome , all maner of wickednesse againste God , murtheryng of parentes and inceste . &c. bee purged and wasshed awaie in Christes water and Baptisme : and shall the spottes of a wife remaine still ? Shall whoredome bee preferred before mariage ? And there in that place sainct Hierom doeth vehemently inueye , against suche as rekoneth it a greate faulte to haue a wife , but to haue whores and concubines , thei are not so muche greued therewith , saiyng . Let them heare that are Gentiles : Let them harken that are yet scholers in Christes schoole : Lette them beware thei marie not wiues , before thei bee Baptised : Let them take heede thei ioyne not them selues in mariage : Let them rather take women at all aduenture , and haue children in common . Yea , let theim beware by any meanes the names of wiues , leste after thei come to beleue in Christe , it be hurtfull vnto them , that thei neauer had concubines and whores , but had Lawfull wiues . Lette euery one examine his owne conscience , and bewaile the woundes of his whole age . And then heare the Lorde Iesus ratyng them , thus : O hypocrite cast out firste the beame out of thyne owne eye , and then shalte thou see to pull out the mote , from thy brothers eye : and woe bee to you Scribes and Pharisies , hypocrites : ye tithe Mint and Anise , and haue left the weightier matters of the law vndoen : ye blind guides , whiche straine out a Gnatte , and swallowe a Camell , what similitude is there betwixte a whore and a wife ? The hauyng of a wife ( saith he ) is muche charged for a miserable case , and the whores lecherie is aduaunced . &c. Let vs vnderstand the Apostle , not in the honourable testification onely , and qualitie of hauyng one wife , but in all other qualities , whiche he there rehearseth . I will saith God , clense you from all filthinesse . If filthinesse be clensed , how muche more is clennesse ( meanyng mariage ) not defiled ? How be all offences drowned in the water of Baptisme , if a wife onely swimme a loft ? It is saied ( saieth he ) in the Psalme : Blessed are thei whose sinnes bee remitted . Happie is that man , to whom the lorde wil not lay his sinne to his charge . Belike nowe ( saieth he ) wee muste ioyne and adde some thyng more to this verse , and saie : Blessed and happie is the manne , to whom the lorde will not laie his wife to his charge , and so forth . A Busshop ( saieth he ) maie not bee a newe conuerse , a yonglyng in learnyng and life . &c. I can not ( saith he ) maruell enough to se how greate the blindnesse of men is , to brabble of wiues married before Baptisme , and to drawe that thyng , whiche is dead in Baptisme , or rather reuiued in Christe , to accusation , where as so euidente a precepte is obserued of no man . Yesterdaie but a Nouice vnder instruction , to daie a Busshop . At night a iester in a gamplaie , at mornyng a Prieste at the aultere . Was the Apostle ignoraunt of our brabling cauillations , saieth he ? Knewe he not the childishenesse of our argumentes and reasons ? He that saied the husbande of one wife , euen very he also commaunded , that he should be without blame , sober , prudent , honestly apparelled , harborous , a teacher , modeste , no dronkarde , no fightex , no quareller , not couetous , no yonglyng : at all these ( saieth he ) wee shutte our eyes , but at a wife wée sette them wide open . In conclusion ( saieth he ) when thei obiecte againste vs a wife before Baptisme , let vs require at their handes all suche thynges , whiche be charged them after Baptisme : thei passe awaie lightly , thynges that bee vnlawfull , and laye to greate blame , that is graunted and lawfull .

Thus and in many more suche wordes , doeth sainct Hierom spende his whole Epistle : whose wordes the rather I desire to be expended , because this Doctor and Ciuilian bryngeth hym solempnely in for a great aucthoritie , in the partes of his disputation , whom I dare saie , this writer wil not allowe in this poinct , howe vehemently and earnestly soeuer he speake . And if he reiected sainct Hierom in this opinion , as not to be holden , as their owne lawe doth so condempne hym in dede , we maie be as bold , to excepte againste hym in his other saiynges wrytten againste the woorde of God : Or at the least waie , when sainct Hierome is drawen out of one place of his writyng , we may be bolde to answere him with himself or with some other of as good aucthoritie as hymself , if we wante Gods worde in the particularitie of any matter in our disputation . But certen it is , that S. Hierome in this poinct , condempneth all the late catholike churche , and calleth them Hypocrites and superstitious to their faces , with the words aforesaid . Ca. 1. And writyng furthermore vpon Titus , he saieth : many supposeth more superstitiously , then truelie , that thei whiche in their gentilitie , had one wife , and after her departure maried an other , after thei were Christianed , may not bee chosen to priesthode . Whiche if it were to be obserued , rather suche should be hold backe from beyng bushops : whiche before folowed their lecherous lustes abrode with harlottes , and after their regeneration toke one wife . And muche more detestable it is , to be a fornicator with many , then to be twise maried . Montanus and suche as folowe the scisme of Nouatus , say that thei haue taken presumptuously vpon them the name of chastitie : whiche thinketh , that seconde mariages oughte to bee forbidden from the Churches Communion . Wher the Apostle charged this thing of Bushops and Priestes , and released it to other , not that he moueth to seconde mariage , but geueth pardon to the necessitie of the fleashe . And surely to be a Bushop of Priest without blame , and to haue one wife , is in our power , thus far S. Hierome . And here againe maie wee learne what it is to fight in controuersies with mans reasons & humaine aucthoritie , yea though thei bee not craftely couched together , & contorted , as the bragge of this mans booke standeth wholy vpon that poincte , and to exclude the scripture , or els to bring in the sci●iptures for a countenaunce , but yet with violent gloses to drawe them against the heere , to applie them to that sentence that is satteled in his head alreadie before he commeth to theim , as it is this mannes greate grace in his whole booke . And againe here wee maie expende howe circumspectly the Canonistes of Rome , affirme that the writynges of the doctors and holie menne of the Churche , muste bee holden to the vttermoste ynche . Yea , thei bee nowe , commaunded to bee holden ( saie thei ) in all that thei write to the vttermost title . Distinct. 9. Nol● For so thei speake in the booke of the decrées . If this bee true , then let Hierome be holden in this pointe , or els , let them rather force no further mans saiynges and aucthority , then of right the authors themselues would be taken and red , and as thei themselues vsed to take other mennes writings , of what antiquitie & aucthoritie soeuer thei were . There is a great difference saith S. Augustine betwixt th aucthoritie of the Canonicall scriptures , and the writynges of Bushops , whether it be of our owne , or of Hyllarius , or Ciprian , or any other . And therfore saith he to Vincentius the Donatiste : Epistola . 41. stirre vp no quarel of their writynges , for thei be not so to be redde , that in suche wise their testimonies be brought in , as though it weere not lawfull , to iudge and thinke contrarie , if perhappes thei thought otherwise then the truthe required . These are his wordes . Noli ergò frater colligere velle calumnias ex episcoporum scriptis , siue nostrorum , siue Hillarij , siue Cipriani , quiá hoc genus literarum , ab authoritate Canonis distinguendum est . Non enim sic leguntur , tànquam ex eis testimonium proferatur vt contrà sentire non liceat , si fortè alitèr sapuerint , quam veritas postulat . And in an other book of his , de peccatorum meritis , Libro primo , Ca●itulo . 22. he saieth : cedamus & consentiamus authoritati scripturae sanctae , quae nescit falli néc fallere , hominum est labi , hallucinari , falli , fallere , decipi , & decipere , Paulo dicente : Videte nèquis vos decipiat , &c. diuinae aunt scripturae robur , nullum eiusmodi defectum admittit . Lette vs geue place , and geue our assente to the aucthoritie of holy Scripture , whiche can not bee deceaued nor deceiue . It is naturall to menne to slide , to bee blynded , Collossians . 2. to be deceaued and to deceiue , to erre , and to induce to erroure , as sainct Paule saieth : take heede leste any man deceiue you by philosophie , and wittie reason , and by vaine subtilitie , accordyng to mennes traditions , accordyng to the elementes and ordinaunces of the worlde , and not after Christ . As for the stabilitie of the scripture , is not subiect to suche defaute . And therefore saieth Cyrill : Ad Reginas de recta fide . Necessarium nobis est diuinas sequi literas , & in nullo , ab earum praescripto discedere . It is necessarie for vs , to folowe the holy scriptures , and in no point to shrincke from that thei do prescribe . Yea , let vs reade sainct Hierom and all other , with that same rule as hymself redde other . For in his Epistle to Mynerius and Alexander he saieth : Non praeiudicata doctoris opinio , sed doctrinae ratio ponderanda est , & sciat me illud apostoli libentèr audire : omnia probate , quod bonum est tenete &c. Meum propositum est antiquos legere , probare singula , retinere quae bona sunt , & a fide Ecclesiae catholicae non recedere . It is not the opinion of a writer ( in his iudgement so before declared ) that must be weighed so muche as the reason of his doctrine For I am glad ( saieth he ) to followe sainct Paules precept : proue all thinges , and holde that is good . And also to giue heade to the wordes of our sauioure saiyng : be ye wise and approued triars , that if any Coyne be fourged , and haue not the figure of Caesar , nor is not striken lyke the currant Mony , let it be reproued : and that whiche clearly beareth the face and Image of Christe , lette that bee laied vp in the purse of oure harte , for further saieth S. Hierom : I professe this as well in my youth as in my age , that Origen and Eusebius weere very great learned menne , but yet did erre in the trueth of doctrine . In the ende he saieth , it is my constant vse and purpose , to reade the olde wryters , to examine euery thyng , to holde fast that is good , and not to recede from the saieth of the catholike Churche . But he●re , leste this wryter shoulde take aduauntage by these wordes ( from the faieth of the catholike Curche it is not his minde to enclude the faieth of the Catholike Churche in suche notes , persons , and places , as now men forceth on vs the faieth of the Catholike Churche . For the aucthorities & writinges of the Clergie in his tyme , was not taken of hym to be the catholike churche , for his saied opinion was clearly against the constitutions of the Bushoppes in his tyme . And as he saieth in a certen place ad Heliodorum : ● . q . 7. Non omnes Episcopi sunt Episcopi , attende Petrum , sed Iudam considera &c. Non est facile stare in loco Petri & Pauli , scilicêt , tenere locum , iam cum Christo regnantium &c. Al be not Bushops that haue the name of Busshoppes , marke Peter , consider Iudas , it is no easie thyng to stande in the place of Peter and Paule , that is , to holde the cheare of them that reigneth with Christe . Thei be not the children of the sainctes , whiche occupieth the place of the saintes , but thei whiche perfourme their woorkes . Infatuatum sal ad nihilum prodest , nisi vt proijciatur foràs , & a porcis conculcetur . The salt that is vnsauery , is good for nothyng , but to bee cast forth out of the doores , and to be troden vnder foote . And sainct Augustine saieth : Non omnis qui dicit pax vobis , quasi columba audiendus est , Corui de morte pascuntur . Hoc Columba non habet &c. Not euerie one that saieth , pax vobis , must be hard as a Doue , for Rauens féede of carreine , the Doue vseth not this , she lyueth of the frute of the earth , her feedyng is without hurte . And that Churche ( saieth sainct Hierome ) is to be counted the catholyke Churche , whiche by the helpe of Gods grace , wandereth not from the path and trade of the Apostles traditions . Againe he saieth : ●4 . q. 3. Transferunt principes inde terminos , quos posuerunt patres eorum , quando immutant mendatio veritatem , & aliud predicant quam ab Apostolis acceperunt . &c. The heade men and rulers doe remoue the markes and dooles , whiche their auncetours haue laied , when thei chaunge the truthe into lyes , and preache other thinges , then suche as thei haue receiued of the Apostles . Therefore , if the Churche of Englande , can declare her self to pr●ceade nigher the rules of the Apostles , then that Chur●he , whiche of duetie chalengeth the onely name : it must bee preferred before that priuate Catholike congregation , as this aucthour bringeth in twoo aucthorities , Cap. ● . lrā f. 1. Panorm . ●ignifi . de elect . Dist. 31. ●●ena of Ireneus and Origen for his purpose , whiche subuerteth all his pretence . Yea , thei confesse the Lawes them selues , that one laye man hauyng scripture , or a reasonable cause , is more to bee receiued , then a whole Uniuersitée together without the same . For the Churche is not so builded vpon Peters person , or yet vpon his See : but vpon that sure confession , whiche came from hym , that article of the faithe , whiche he confessed ( thou art Christe the soonne of the liuyng God ) so that Christe builded his Churche , Distinc. 19. Ita dominus . vpon hym self , saieth the Canonistes them selues . This aucthour cometh all to late therefore , what poste haste so euer he make , or how so euer he vse to blinde this age , with Romishe articles of their faithe , saiyng : The Churche of Rome can not erre , though thei remoue the markes of the Apostles preceptes . And that it muste bee euer presumed , that the Pope is all holie , and maie not bee iudged , and can not erre : that his saiynges are of equall aucthoritie with Christes doctrine : and his deedes must be interpreted , Distinc. 40. N● 〈◊〉 as the murther of Samson , and the felonie of the Iewes , and as the adulterie of Iacob : For it were a kinde of Sacrilege , to call his facte into disputation : with infinite more suche articles , as be euery where in his decrees , and Canonistes writynges .

But yet I thinke this aucthour vrge still vpon me , for the diuersitie of Priestes mariyng before order , and after order , and will require , what Counsaile , what Canon , what example I can alledge , that a priest euer maried ? To make shorte answere , till we come to particular debatement of these causes , as thei bée sundrie in nature : so ought thei to bee sonderlie entreated , and not craftely mixte and chopte in together , to blinde the vnlearned reader . Firste I aunswere , with the woordes of a Catholike writer in a like cause . Quid si destituamur exemplo hominum , si habeamus praeceptum dei ? What maketh matter , though wee had no example of man , if we haue a precepte of God , and a confession of his Apostle , lefte yet saffe vnto vs , as Alfonsus Episcopus Canariensis saieth ? yea , after our orders , and promise whatsoeuer it bee . Secondly I saie , that by dispensations of the Busshoppes of Roome , diuerse and many haue as well maried after orders , as after priuate vowes , and solempne vowes to , as shall be aduouched good store of suche examples , out of authentike stories , & some examples of others , that maried after their order , without dispensation , and not thought to bee the lesse Catholike for it . Thirdlie , I can alledge to this Englishe writer , twoo Englishe actes of Parliament , so assented vnto by the subscription of the whole Clergie , by the whole body of the Imperiall state of the realme , whiche I will here after proue , to bee of as good value and aucthoritie , for the defence of their mariages whiche were made by theim , as a greate sorte of his Synodes , and generall Counsailes to , that he reporteth in his Booke so thicke in euery leaffe , as though scripture were vtterly to bee layed a side , to geue them roume .

And I maruell muche , what this writer meaneth , beyng an Englishe man , and offereth his seruice so ready to the Queenes maiestis , that can enuie the crowne of Englande , of that prerogatiue , that is by Goddes woorde incident therevnto , beyng so ofte proued and confessed , yea , and sworne vnto , by the whole Realme , and so muche stablished by the learned assertions , sermons , orations , and other writynges of the aunciente Fathers , and moste catholike men , that be at this daie knowen , and had in reuerence and aucthoritie , for their greate wittes , learnyng , and grauitie of life , by the space of twentie yeres perpetually inculked , whiche now to call againe into question , maie entangle many a good mannes conscience in the Realme , who were moste chiefly induced by them , bothe to swere , yea , and to ieoperd their soules therein , and many be departed in the same belief already .

Moreouer , I would wishe this professour of Ciuill to consider , or at the least the ( gentle reader ) to note , with what charitée he could so slaunder his owne countrie men , the Queenes subiectes to her grace , in his Preface , with so odious accusations of inceste , heresie , coueteousnesse : and because he would leaue nothyng behinde , to promote them to the Queenes graces credence , with treason also and malice to her grace , and that without exception of any one man , entred into the said state of mariage : who as thei bee many , so had thei diuerse respectes in their doynges , and haue at this daie diuerse cogitations in their hartes . And though he could charge some , or many with the saied crimes , as God be thanken , I thinke his owne conscience telleth hym , that his penne lied : and as I truste is not the suspition of a great many , of as good hartes to the Queenes highnesse , as he Thrasonically bloweth out in his Booke to beare her , yet he eccepteth none , but vniuersally and singularly , charge●h all in assertion , solempnely pronounced with no further proofe , but , ipse dixit . And where was his remembraunce , to ieoparde the fame of many other of the same coote , whom I am suer he fauoureth well enough , notyng Heresie and Lecherie , so ioyntly to bée knit together , that wher the one is , their is the other , as sisters inseparable . So that by this mans assertion , beyng one of the principall and first articles , wherevpon he growndeth all the buyldyng of his booke : wee muste nedes beleue , that where vnchaste lyfe is , there is Heresie couertly couered . Lette hym consider if this principle bée resolued , whyther and howe farre , the worlde can soone iudge it goeth . In verie deede his assertion hath some grounde of aucthoritie , beside that he bryngeth in of Simon magus out of Epiphanius . For Chrysostome writing vpon the first to Tymothe the .4 . of suche as shall depart , ( not from the Bushop I saie ( but from the faieth : geuyng hede to the spirites of erroure &c. Hic loquitur ( saieth he ) de Manichaeis , & Encratitis , & Marcionitis , omnique illorum officina . Per hypocrism loquentes mendatium &c. Nempen ipsa quae mentiuntur , non per ignorantiam nèque inscij , sed simulando loquuntur , cum certè veritatem non ignorent . verum , conteriata , id est , vita slagitiosa sunt . He speaketh saieth Chrisostome of Manichees , Encratites , Marcionites , yea and of al suche artificers and craftes men , that thei shall departe from the faithe , yea , he speaketh of the Manichees , saieth he , and also prosecuteth those thynges , of suche like heades and leaders of errour . But what is it , saieth he : speakyng lyes in hypocrisie ? Mary saith he , the lyes whiche thei speake , thei speake them not for lacke of knowledge vnwittingly , but by simulation . For certenly thei be not ignoraunt of this trueth , but their consciences be marked with a hotte iron , that is to saie , thei be of life moste shamfull , and abhominable . So that this foresaied assertion of this Ciuilian , may be more truely charged vpon suche of the Clergie , who liueth either in manifest , or secret lecherrie , by Goddes worde without all controuersie , so of all menne taken , & so of themselues infinitely , confessing it in their priuate confessions before thei go to their Masses , without any effectuous repentaunce or purpose to leaue it , in the most part of them , then of suche copulations which yet be in controuersie , whether thei be lecherie or chastitie , or rather out of al controuersie among indifferent learned men , to be wedlocke chastitie . So that your first chapiter M. Martine & all that you bring therin , maie be a sleue to wipe your owne noses with , how soeuer ye applie it : wherin I appeale to the whole worlde : to iudge who be thei that counterfet chastitie , and in secret liue viciously : & then , who be those heritikes & fleshmongers . Iustinus the christian Philosopher & martyr , was neuer the more defamed , though the barkyng Philosopher Crescens Cynicus reproued him , tamque gulosum & mortis timidum , luxuriaeque & libidinum sectatorem . As Hierom writeth : that is , a gloton , fearfull of death , an haunter of riote & lecherie . But of this matter , is sufficiently before said . But now this Ciuilian will replie , and appeale to al the world , to iudge vpon whom , suche auctorities of Epiphanius & Chrysostomus & of others suche , are to be verified : whether vpon heretikes as the aucthors them selues termeth them , or vpon the catholikes , who will not be aknowen to departe from the faieth , but laie that fault altogether to other mens charges and burne them in their pretence of departyng from the faieth . In deede I must confesse , that here the Catholikes ( so taken ) hath the better hand of the heretiques , so named . For thei haue so bewitched the people , yea , the greate part of the wise of the worlde , suche as be contented to haue bothe their eyes put out , and after to be led by them , that the common vnderstanding and hearyng of the word and name of heretique , is straight waie conueied to them that be sclandered therewith , and the name of the Catholike , is forthwith moste commonly ment vpon them , that haue that woorde moste in their mouthes , though in their liues , and in a greate parte of their doctrine , thei be so farre repugnaunt from the Catholike fathers in deede , as the Iewes whiche moste bradged of their father Abraham , were furthest from his faieth . But the world is somewhat wiser some where , then so lightly to bee led blindly by the nose , to bee deceiued with vaine names , by stowte facyng , and bold bolsteryng . When the worlde sawe Christ and his Apostles bragged out among the Pharisies & Lawiers , who did repute theim to bée sedicious and erronious teachers in their new doctrine : the common appellation so preuailed against them in deede , & thei themselues called themselues , and were so reputed to be the mainteiners of Gods glory , of Gods Sabboth daies , of Moises , of Abrahams faith & of the Prophetes doctrine : But Ihon the Baptiste who with his fanne could seuer the Corne from the chaffe , called them by their owne names in dede , progenies viperarūt you adders broode , & badde them no more so bragge of their father Abraham , except thei had the faith and deedes of Abraham . Yea our sauiour Christ called them Hypocrites , blind leaders , and painted walles , dissemblers , and deluders of the people , vnder pretence of fathers traditions and Lawes : vnder pretense of praiers and fastynges , and suche clookes of holines , the vertue of those dedes being far out of th estimation , as thei ought to be vsed .

Though some of suche writers as this Ciuilian is , laboureth with all shifte of witte , to shift of S. Paules sentence to Tymothie : of suche as in the latter daies departeth from the faieth , geuyng hede to deceiuing spirites , and to the doctrines of deuelles , in Hipocrisie speakyng lies , hauyng their consciences marked with an hotte iron , forbiddyng ( not condempnyng ) to contracte Matrimonie , commaundyng to absteine from meates whiche God hath created to be receaued with thankes geuyng , for all that God hath made is good , and not to be reiected . &c , appliyng this place to the Tatianes and Martionistes , and suche other : yet thei can not so be discharged , Libr. 1. ca. 3● . Nicephorus l● . 8. cap. 25. Constaminu● vult Arianos vt suffragatores eius Porphyrianos nominari , vt quorum imita●● sū● mores , eorum quoqite obimeant appellationes . For as Ireneus saieth : Qui quoquo modo adulterat veritatem , & praeconium ecclesiae ledunt , Simonis Samaritani Magi , discipuli , & successores sunt . Quamuis non confiteantur nomen magistri sui ad seductionem reliquorum , attamén illius sententiam tenent . Whatsoeuer thei be that corrupteth the trueth , and dooth deface the commendation of the Churche of Christ , be the disciples & successors of Symon Magus of Samaria , although thei will not acknowledge the name of their master , to the seducyng of other , yet thei teache his opinion : and though in one sorte thei be not founde , condemnyng Matrimonie as euill in all men , yet thei forbiddyng it to some men , shewe what thei bee , for as Epiphanius saieth : Heresi . 67. lib. 2. to .2 . of suche . Serpens enim alatus hic est , & Scorpius alas habens secundum multos modos , & volans , & imitans quidem Ecclesiae virginitatem , non habens aunt puram conscientiam . De hoc enim & similibus impletur illud , cauterio notatam habens conscientiam prohibentium contrahere matrimonium . &c. subsannantur autem perfectissimè propter eas , quas habent singuli , inductas mulieres . &c. This serpent is winged , and this Scorpion hath winges , and flieth after many fashions , and it counterfeteth in deede the virginitie of the Churche , but hath not a pure conscience : of this truely and of suche like is that fulfilled : thei haue their consciences marked with an hotte Iron , forbiddyng to marie , but worthelie scorned thei bee for suche women , whiche euery one of them haue within their houses .

Sainct Augustine , de vnitate Eccesiae , in a like matter , writyng againste the Donatistes , saieth : If thei can firste teache vs , saieth he , that we bee sepulchra dealbata , painted sepulchres , as thei call vs , and laie to our charge , wee can not refuse to bee reproued , and beaten backe with suche woordes of the holie scriptures . So that the proofe and triall of all the matter , resteth not in the abused name , and appellation , but in exteriour actes , and doynges , the fruites whereby do iudge the trees .

Moreouer it can not helpe them , to alledge sainct Augustine , and other suche olde aucthours , in the exposition of these wordes prohibentes nubere : where sainct Augustine saieth : Manichei abhorrebant nuptias tanquam malas , etiam propagationis causa , & damnant creaturas ciborum , ꝙ natura malae , & immundae sint . Co●●ra faustum M●niche . li. 3. Ideo ij dicuntur prohibere : non qui huic bono , aliud melius anteponit . The Manichees did abhorre Matrimonie as euil , euen in respecte of procreation , and that thei condempne the creatures of meates , as euill and vncleane of their owne nature , and therefore , suche are to bee saied to forbidde mariages , not those whiche preferre to this good thyng , an other better .

Now I appeale to all the counterfete Catholikes , wheresoeuer thei dwell . Doe thei so preferre single life , and virginitée in priestes , that thei call not yet their mariages no mariages , that be so already paste and maried : or rather doe not thei pronounce suche mariages , to bee adulteries and inceste , cleane contrary to sainct Augustines doctrine . Li. 1. Ca. iii. Iraeneus aduersus hereses : A Saturnino & Marcione , qui vocantur continentes , abstinentiam a nuptijs annunciauerunt , frustrantes antiquam plasmationem dei , & obliquè accusantes eum , qui masculum & foeminam ad generationem hominum fecit . The continentes , so called of Saturnine and Marcion , hath Preached the absteinyng from mariage , so makyng voide the creation of God , and by a subtile fetche , thei accuse hym , whiche made man and woman , for the generation of menne . Where Ireneus hath obliquê , Eusebius hath subtiliter accusantes illum ▪ craftely , not with open condempnation , but by a craftie deuise , not apperyng to euery mannes eyes . Is it not all one to condempne Matrimonie as the Maniches do , & by lawes to forbidde it as Papistes doe ? Sainct Paule speaketh of forbidders to Mary , and of suche as shall be in the latter daies . But i● this doctor will saie , that he followeth neither Martian , nor Tartian , but good S. Hierome , whose saiynges he bryngeth in verie ofte , without choise and discretion : in good faithe , I beleue hym well , that he doeth so in deede , as the moste parte of all that sect . And how farre he and thei differ , in praisyng of virginitie , & condempnyng or forbiddyng Matrimonie , ye shall haue a little tast of his opinion , writyng against Iouinian , where in some places he writeth thus : Iubet Apostolus vt semper oremus : si semper orandum est , nunquam ergo coniugio seruiendum . Quomam quotiescunque vxori debitum reddo , orare non possum . Againe , puto ꝙ nuptiarum finis , mors sit , fructus continentiae , vita aeterna . Again Nuptiae per se non sunt bonae , & comparantur incendio . Qui in carne sunt , deo placere non possunt . Againe . Nullum periculum ne pereant nuptiae , etiam si multos cohortemur ad virginitatem , stultorum enim semper infinitus erit numerus . Againe . Ex quo ostenditur virginitatem non mori , nec ●ordes nuptiarum ablui cruore martyrij . And contra Heluidium : Non negamus maritatas sanctas mulieres inueniri , sed quae vxores esse desierunt . &c.

The Apostle geueth a precepte , that we should alwaie praie , if praier must alwaie bee had , ergo , wedlocke is not to bee vsed , for so ofte as I render due beneuolence to my wife , I can not praie . Also I iudge , that th ende of mariage is death , but the fruit of continencie is eternall life . Also , Wedlocke for it self is not good , and is compared to a fire . Againe , thei that be in the fleshe can not please GOD . Also , there is no daunger that Marriage should bee lefte , though wee exhorte many to continencie . For of fooles the number shall be euer infinite . Also comparyng Ihon a virgine , and Peter a maried manne , he saieth : whereby is declared , that virginitée shall neuer dye : but as for the filthinesse of mariage , can not bee wasshed awaie with the blood of martyrdome . Also writyng against Heluidius , thus he pronounceth : we doe not deny , saieth he , but that it is possible to finde maried wiues , holy women , but suche ( saieth he ) whiche ceasse to be wiues . Of whiche place , Erasmus could gather no other , but that he should meane , that mariage is not to be alowed , no not for fruites sake . And suche other saiynges innumerable hath S. Hierom , whom this manne reporteth with suche aucthoritie . But in the next parte of this treatise , all suche causes shall bée more fully expended , to see whether the fained Catholiques of these dayes , bee not farre fallen from the true Catholiques , of fiue hundreth yeres next after Christ : and be not relapsed into the plaine heresies of the Tatianes , Manichees , and suche other : how soeuer thei couer theim selues close , as thei imagine . Sed omnia dum produntur in lucem , manifesta fient . But all thynges when thei are shewed at the light , be made manifest .

Furthermore , I woulde wishe to haue some considerations more , to be waied of this gentle and courteous Ciuilian , how he coulde be so rigorous and extreme , without any moderation , or indifferent equitie , so sore to charge Bushops and Priestes for mariyng in this realme : with suche ineuitable necessitie , and with so vndispensable a bonde , to conteine vnder paine of eternall dampnation . And further , so highly to magnifie this late doyng against them : that thei bee gently depriued of all their whole liuynges : and that , not for fiue , or tenne yeres , as the equitie of some Canons prescribeth , but for euer . And to saie that thei bee driuen fauourably out of their ministrations . Specially where he maie reade what indifferencie and tolleration is graunted in some counsailes and decrées : yea , in other christian realmes and dominions : and standyng the assertion of so many learned Diuines , and Canonistes , & of the old auncient writers in the church , I saie , that he could so passe awaie in his readyng and collectyng : all their moderations : and onely waie , the most extreme rigoure he coulde finde in any of them all , against the saied mariage of Priestes here in Englande , so maried by lawe , as thei be .

Where , he readeth , I am sure , how tenderly and fauorably his Canonistes expounde and glose the hard lawes and canons that be written against Priestes , liuyng in open aduoutrie , and manifest fornication : And yet could not sprinkle some droppes of suche holy water , to ease the heate of the hoote zeales and stomakes of some certen of the Clergie , whiche for pure honesties sake , in respect of their faint liues , dare not once touche any of the poluted benefices , and promotions , that the vncleane maried Priestes haue so longe defiled with their wiues , vnworthie as thei be , once to be saied , aue , vnto in salutation . And furthermore moste vnworthie reputed to come to their Tables , to their presence , for disteinyng their holinesse and angelicall vowes of chastitie : but must nedes blowe so fast these fiery coales , not onely to enflame the stomakes , of some of the saied Clergie that be alreadie incensed beyond witte , honestie , and learning , against them : but also to moue the Nobilitie , to incense the Comons rather to repute them for worse then Heathen or Turkes , if his entendmente should haue like successe to proceade , as his stomacke pretendeth .

I am suer he cannot be ignoraunt of the soft gloses , that the Canonistes make for the excusyng of fornications and adulteries in Priestes without wiues . Dist. 〈…〉 As for example . Presbiter , si sornicationem fecerit , quanquàm fecundum Canones Apostolorum debeat deponi , tamen iuxtà authoritatem beati Siluestri . &c. Decem annis poeniteat . Though a priest that committeth fornition ought to bee deposed , accordyng to the Canons of the Apostles : neuerthelesse , by th aucthoritie of blessed Syluester , let hym haue , tenne yeres , penaunce . &c.

The glose thereupon saieth : for fornication sake , at these dayes , no man ought to be deposed , as is commonly saied , excepte he continue therein . And this is the reason : because , saieth he , our bodies bee more fraile , then before tyme thei were . And here againe , saieth he , you maie see that the Counsaile dispenseth against the Apostle , in the paine .

And leste , tenne yeres penaunce , shall bée thought to hard for fastyng : the gloser telleth vs of twoo good remedies . The one is , that it maie be dispensed withall . The other is , that a man maie faste by an other , and so be deliuered , and for a great neede , maie dispense with hym self to . Dist. 34 Fraternitatis Also . Quamuis multa sint , quae , in his & huiusmodi casibus obseruare canonice iubeat sublimitatis auctoritas : tamen quia defectus nostri temporis , quibus non solum merita , sed corpora ipsa hominum , defecerunt , districtionis illius non patitur manere censuram . Ideo . &c.

Although , saith Pelagius ( not that heretike , for whose condemnation this Ciuilian impudently writeth , that the Englishe heretikes , as he calleth them , be angrie with S. Augustine : but the holy father that was Pope of Rome ) the hie excellent aucthoritie of the Canons , saith he , chargeth many thinges to be straitly obserued in suche cases : neuertheles , because the decay of our time , cannot beare , that the censure of so muche sharpnesse should abide in strength : in as muche as both the very bodies of men , in them selues bée weakened , and for that also mennes vertues be decaied : and in consideration of the age of the partie , of whom by likelihode of his age , there is no greate feare to be had of any incontinencie hereafter , we haue graunted hym license , to take th order of deaconship , and as for Micene his wenche : let her be put into some Monasterie , to professe Chastitée . Eccè casus ( saieth the Glose ) vbi plus iuris habet luxuria , quam castitas . Loe a case , where Lecherie hath more right and priuilege , then Chastitie . For the chaste should bée put a backe , if he had contracted with the seconde , but not so the fornicatour , as this Ciuilian writeth , that the churche for mercies sake putteth not Iouinians lawe the Emperor ( makyng it death to rauishe a professed virgine ) in vre , yet hath the Churche , saieth he , alwaies vsed greate greuous paines against vowe breakers . Cap. x. Litera . V. i.

Also out of the fourthe Tolet Counsaile in Spaine , Quidam clerici , legittimum non habentes coniugium , extranearum mulierum , vel ancillarum suarum ( quae interdicta sunt ) consortia appetunt . Ideo , quaecunque clericis taliter coniunctae sunt ab Episcopo auferantur , & venundentur . &c. Some of the Clergie , for that thei haue not lawfull Matrimonie , couette the company of outward women , or of their maidens , whiche is vtterly forbidden . Therefore , Glosa corrumpe●s ipsū●●xtum non loquitur dè vxoribus sed de mulieribus vt in concilio Toletano 3 ca. 5 Liquet . whatsoeuer women thei be , that be so coupled to the Clarkes , let them be plucked from them by the bishoppe , and let them be solde : and let suche clarkes , whom the foresaied women haue infected with their lecherie , bee bounde in penaunce for a tyme .

The gloser there ( to bee solde ) saieth he , vnderstande it when thei make contract of Mariage with them , as with wiues , for els I will not graunt , that thei ought to be sold , or yet to be brought into any bondage for simple fornication . Dist. 81. Cap , Maximianus . For , saieth he ( Ca. Maximianus ) it is commonly holden , no man should be deposed , for simple fornication , seyng fewe can be found without that fault .

Here vnto agréeth that greate Lawier Astexanus . lib. vi . titulo . x. Li. 6. titulo 10. Fornication is a Canonicall crime , and a deadly sinne , the paine whereof is deposition : Dist. 25. ca. Si. & Dist. 83. Si quis & Ca. Romanus . But I answere ( saieth he ) that these Chapiters expresseth the rigour : But that Dist. 34. Fraternitatis , ) conteineth the equitie , whiche muste bee farre preferred before the rigour . And therefore the matter of fornication , muste bee muche more easely handeled , because fewe can bee founde cleare of it , and the multitude must be spared , saieth he .

Also out of an olde aunciente Counsaile of Neocesar , Dist , 28. Pre●biter : Ca● . 1● . where it is written . Ca. primo : Presbyter si vxorem duxerit , ab ordine illum deponi debere : quod si fornicatus fuerit , vel adulterium comiserit , amplius eum pelli . &c. A Priest if he Mary , let him be deposed from his order , but if he commit fornication or adultery , let hym be more charged & forsed , and put to penaunce ●mong the laitie .

From his order ( saieth the glose ) that is from his office , not from his benefice . And by this ( saieth he ) folowyng sainct Augustines aucthoritie , in sermone 37. ad fratres in heremo . The priest should bee more punished that committeth fornication , then he , whiche contracteth lawfully . And this is the reason : for that he ( sc the fornicator ) doeth against the holy order , & also against the lawe : And he ( sc the maried priest ) doeth lesse offende that marieth a wife , because he beleueth that it is lawfull for hym so to doe .

In the .ix. Canon of the saied Counsaile , it is saied : he that committeth a corporall offence , that is to saie , fornication , and yet after taketh vpon hym th order of Priesthode , if he confesse it , that he hath so offended before his orders takyng , let hym no more offer ( that is , minister or officiate ) yet let hym remaine in other offices , for the profite of his studie . Here saieth the glose : is a good argument , that there is lesse punis●emente for fornication , then for any other crime : the reason is , because so fewe bee founde without that crime .

Ex consilio Toletano nono . Cap x. anno . vij . Reccesinulli regis .

The law reporteth it thus : xv . q. 8 Cum multae super innocentiam ordinis . whiche is all one with an easie glose . Cum multae , super incontinentiam ordinis clericorum , hactenus emanauerint sententiae patrum : & nullatenus ipsorum reformari quiuerit correctio morum : vsque adeo sententiam iudicantium protraxere commissa culparum , vt non tantum ferretur vltio in authores scelerum , verum & in progenie damnatorum . &c. Where as there hath passed before time , many decrees of the fathers , vpon the incontinente life of the Clergie , and yet by no maner waies their correction of maners , could bee brought to staie : whereupon their incorrigible maners , hath so far prouoked the fathers , to geue sentence and iudgement , that not onely due punishement should be executed vpon the aucthours themselues for suche enormities : but also vpon the issue of these dampnable persones : Therefore , what soeuer he be from a Bushoppe to the Subdeacon , that shall hereafter beget children on their maides , free or bonde , in suche detestable Wedlocke : the saied children shall not onely not inherite their fathers gooddes , but also shall bee in perpetuall bondage in that Churche , where their fathers ministered . Beside that , the fathers themselues shall be condemned by the Canons . &c.

Understande , saieth the glose , that this rule serueth for Priestes whiche do lawfully marie wiues : for such be more greuously punished . But what soeuer ( saieth he ) is here saied , seiyng the churche hath not vsed this law , she loseth her right in this point .

Ex Canone Apostolorum . 24.

Presbiter aut Diaconus qui in fornicatione , Dist. 8● . Pres●●t●● aut periurio , aut furto , aut homicidio captus est , deponatur : nòn tamen communione priuetur : dicit enim scriptura : non iudicat deus bîs in idipsum . A Prieste or a Deacon which is taken in fornication , or periurie , or felony , or murther , lette hym bée desposed . But let hym not bee excommunicated , for the scripture saieth : God iudgeth not twise vpon one thing .

Taken , Dist. 50 si qui. Ca. Dnon sanct. saieth the glose : nay by sainct Marie , not taken only must suffice . And in the same Distinction , he saieth , that though the Canon of the Apostles bee the better , because it is the more auncient then the other canons :

According to the woordes of the law Clericis Laicos infestos opido , tradit antiquitas , Laici in accusationem vèl testimonium Clericorum nón sunt adn●●●t●na● exir , lib. 3. cap. 3.

De immunita te E●●le●iarū . Mary God forbid one to bewreye an other except it be in confession . D●st . 81. Cleric● In glosa .

yet it is preiudiced and derogated by the later . And there he teacheth that though the Canons be repugnant one against an other , yet thei be all made by the instinct of the holy ghost .

But to the glose again : Taken . But how shall the lay men proue that , saieth he , seyng thei can not bee witnesses against a Clerke ? And when thei be so admitted for witnesses , yet thei are not to be credited , except thei haue seen the clerke euen from the beginning in his adulterie . Yea , beside all this , laie menne may not be beleued in this poinct . For the laitie , saieth he , is alwaie vtterly against vs . The verie wordes of the Canoniste .

But I put you a case , saieth this good lawier and fauorable patrone of the Clergie , that .ij. clerkes doe witnesse against one , and aduouche that he hath committed fornication with suche a woman and suche a daie : and then in this case : ij . laye menne on the other side affirme that he was with them all the daie longe in an other place : I hold , saieth he , that then those .ij. laie menne ought to be better beleued , because thei stand on his side that is accused . And here ye maie see , saieth he , a good aucthoritie , ●hat a clerke may purge hymself some tyme with laye menne .

Furthermore , be it in case that a Prieste doe lie with an other mans wife in the churche , the woman confesseth the fault , the priest denieth it : in this case commaundeth Pope Alexander the iii. that she be put to penaunce for a foole , for bewreiyng confession . The Churche must be clensed with holy water , the Prieste must be put to his purgation of priestes of his neighbours , more or fewer as please the Busshop . If thei will depose for hym , then let the prieste continue in his office notwithstandyng . But what if the matter be so apparant , that bothe the mother with her oth , the childe with his face aduouch it , and at the last the prieste confesseth it ? What remedie for suche a mischeife to saue the honour of the Churche ?

Marie , after he be examined priuely in th ordinaries chambre , he is inioyned penaunce , but secrette to , for the sclaunder of the Churche : For it is decreed by their Lawes . Dist. 28. Presbyter . solennem poenitentiam Clericus facere non debet . A Clerke may not doe open penaunce . As once I harde of a prieste , examined of a Bushoppe that was aliue within these twentie yeares , in his inner chamber : whiche , for suche kinde of blessyng his spirituall daughters , was followed with earnest commendation of a gentleman in the parishe . The Prieste confessed the deede before the Bushop and certen other so chosen . Wherwith the Bushop was very angry , for that he denied it not , and blamed him much , that he toke a single woman . Ah nodie , saieth he , hadste thou no more witte but so : A mannes wife dawe , I tell thee , a mannes wife .

I trust that if this Bushoppe were aliue , he would bee more gentle then some Bushops be nowe , except he had suche conscience as some Bushops haue now .

Dist. 81. Si qui sunt . Now cometh in Gregorie in the same distinction , and thundereth with wonderfull wordes , to all maner menne , throughout the dominions of Italy and Duchland : Si qui sunt presbyteri , Diaconi , vèl Subdiaconi , qui in crimine fornicationis iaceant , interdicimus eis ex parte dei Patris omnipotentis , & sancti Petri authoritate , Ecclesiae introitum , vsque dùm paeniteant & emendent &c

If there be anie Priestes , Deacons , or Subdeacons , whiche doe lie in the crime of fornication : we forbidde them or interdicte them of the behalfe of God the father almightie , and by the aucthoritie , of holy sainct Peter , once to entre the Churche , till thei be repentant , and haue amended it . But if any of them will rather haue a desire , to perseuer in the offence , let none of you all once presume to heare their Masse or seruice . For their benedictions shall bee turned into maledictions : and their praier shal be turned into sinne . For so the lorde testifieth by the prophet : I wil curse , saieth he , your blessynges .

Now whatsoeuer thei be , saieth Gregorie , that will not obey this wholsome precept , thei shal incurre the sinne of Idolatrie &c The glose there , Dist. 81 , si quis Understand this yet but vpon maried Priestes Saieth the Rubriche , as this learned Lawier co●torteth it in the Chapiter folowing , saieth , that thei which bee constitute in holy orders , maye not resorte or traine to their Concubines or wiues , for if thei doe it continually , thei must bée depriued of their ministerie , and benifice too .

I maruaile that where Ciuilians and Canonistes by suche iontly and commonly procedyng in degrée together , and therfore haue greate agréemente and affinitie together : and that of this Ciuilian it cannot be saied , that he , is ouer seen in the lawe Cannone : But maie bee called Can all : And then againe hath suche a pleasure to bryng in his Tolet counsailes out of Spaine so oft , and so thicke , that thei beare the greateste rule , in his greate mustre of his strounge lawes , and great Canons : because he would not flater , as ye may be suer : that he would not yet bring some of these lawes , gloses , and deuine Canons , where by yet he mought haue declared howe throughly and vniuersally seene he is in the Canon lawe , and expositours of the same .

But peraduenture he meaneth the aduauncement again of the Church , to restore the old puritie and chastitie of the Clergie as hath been practised : And therefore would haue all the world beleue , that maried priestes be the most vnlearned priestes in the world : most slouthfull and negligent in ministration : and that it is most impossible for them to bee oft in the pulpit , or visiting the sicke in the night , as he saith , not keping hospitalitie in the daie : nor be at home resident : and that thei be moste couetous to gleane and scrape for their wiues and children , and therefore keepe no howses at their benefices : and that thei bee most vncarefull , and vnnaturall for their neuewes , and that thei dooe nothyng els but sitte by their wiues side , and daunce them on ther lappes all the daie longe , and that thei cannot be well iudged in any thyng that thei do : but are to be suspected , in all the towne beside , for their experience : and are to bee iudged that thei can not bee contented with one woman alone .

Now on the other side , he would haue good catholike menne brought again to good belief , to th auncient faithe of the churche , to the good opinion that thei haue had of the clergie before tyme , to suppose well of all their doynges : not to suspect them in any case , because thei looke so sainctly , thei speake soe deuoutly , and carpe so catholikely : not to feare them , though their wiues cal for them o●te in their sickenesse , to be visited in the night , and to be confessed : and though thei knowe by Lente confession , for whom thei shall praie for al the yere folowyng : not to iudge their doynges , but to presume alwaie well of theim . And therefore , he would haue the worlde wonne againe , to the Articles that bee in their holy Canon lawe . Where it is written by th aucthoritie of Pope Antherius . ●i . q. 3. Absit Absit , vt quicquam sinistrum de his arbitremur , qui Apostolico gradui succedentes , Christi corpus sacro ore coficiūt , per quos Christiani sumus . Qui , claues regni coelorum habentes , ante iudicij diem iudicant . &c. God forbid , that we should thinke any thyng sinisterally of theim , whiche beyng the successours of the Apostles in degree , make the bodie of Christe with their holie mouthe : By whose meanes , wée bee Christen people . For thei haue the keyes of the kyngdome of heauen , and doe iudge before the daie of iudgement . In the old lawe , saith he , who soeuer had not obeied the priestes , either he was cast out of the hoste , and stoned of the people , or els had his head striken of with a sworde , and so the contempte reuenged by his blood . But now ( saieth he ) the disobedient is cutte a sunder by spirituall execution , or els is he caste forthe of the Churche , and is rente in péeces with the rauenous teethe of the deuill . The glose noteth therevpon .

Clericus amplectens mulierem , presumitur bene agere . Si ergo clericus amplectitur mulierem , interpretabitur , ꝙ causa benedicendi eam , hoc faciat : vt Dist. 96. In scripturis . quamuis Canon , solam confabulationem interpretatur in deteriorem partem . &c.

A Clerke embrasyng a woman-muste bee presumed that he doeth well . Some old peuishe Canon of the Apostles or of the primatiue Churche . If therefore a Clerke take a woman by the middle , it must be interpreted , ꝙ he , that he doeth it to geue her his blessyng : as in the .96 . Distinction . Ca. In scripturis : although , saith he , the Canon , will interprete the onely talkyng with her , into the worste parte .

Yea , S. Peter is brought in , in the same distinction to speake , when he ordeined Clement to be his successor . Dist. 96. ca. quicunque . Quicunque contristauerit doctorem veritatis , peccat in Christum , & patrem omnium exacerbat deum : propter quod , & vita carebit aeterna . What soeuer he be that will molest , and make sadde a doctor of the truth , he offendeth against Christe , and doeth prouoke God the father of all , for whiche cause , he shall also want eternall life . Thus thei would haue the people brought againe , to their olde faithe and credulitie : and not to bee to suspitious , of them that professe virginitie . But of the maried Priestes , let theim thinke as euill as thei can deuise : for he so desir●th it , and to muche punishment , is to little for theim . And yet theim selues stande in doubte some tyme , whether thei maie performe this common catholike faithe one of them to an other In so muche , that in respecte of their holy chastitie , 24 q. ● Quis vid●● belike ( wherof thei neuer haue hartie repentaunce ) their owne Canonistes saie : Quis vidit dignè sacerdotem poenitentem ? Who euer sawe a prieste worthely sory for his offence ? And therefore sainct Hierom in that distinction searching the old stories , saith : I can not finde any other to haue rent the churche , and that haue deceiued the people , but onely those , whiche are set of God to be the Priestes and Prophetes : th●se be thei , which be turned to craftie snares in all places , geuyng slaunder . Chrysostome agreeth to hym , de poenitentia . Dist. i. Quis aliquando vidit clericum citò poenitentiam agentem , & si depraehensus humiliauerit se , non ideo dolet quòd peccauit , sed ideo confunditur , quia perdidit gloriam suam Who euer sawe the spirituall man tourning from his faute ? For though he be taken and humbleth him self , yet he is not heauie , for that he hath offended , but for this cause he his confounded , for that he hath lost his estimation . And in deede there bee some misteries in doctrine in this matter : that priestes committyng fornications with twentie women , and so liue all their life long , bee not yet halfe so euill , as Priestes that haue wiues . Whiche wholsome doctrine a man maie some tyme heare , not onely of meane learned men , but of some of the hiest learnyng , that holdeth so . Which secret mischief me thinke this man Marten should haue in his head , by the maner of his writyng . For where he laboureth with greate trauaill of his witte , to proue secular Priestes votaries : that the Priestes vowe standeth in this point , sc ( neuer to marrie ) that is to abiure mariage , and to conteine from mariyng : which vowe some Lawiers and Deuines to , do call , votum negatiuum . Now saie thei , the priest if he Marrie , he surely breaketh his vowe , and is in great daunger : but if he committe but adulterie or fornication , he breaketh no vowe , for he vowed but the abiuration of Mariage , and no refusall of fornication , though peraduenture Chastitee maie bee thought to be annexed to his order , by some scrupulous & Pope-holy obseruation : But yet in greate disputation emong theim , whether single fornication be sinne or no , and greate argumentes , pro & contra , and long occupied in the Schooles : yet at the worste he breaketh no vowe , nor is any heretique , as the Prieste that taketh a wife . Suche conclusions beyng so openly expressed in summarie bookes , it is no maruaile though thei repente so seldome , and though thei them selues can not trust well one an other of chaste liuyng . For Nicholas Panormitan beyng an head Lawier , and in chief aucthoritie emong them , sawe so little cause by his experience , to bee out of suspition towarde the Clergie , that he geueth a rule to spirituall iudges in this cause , saiyng : that an othe maie neuer be geuen to hym , of whom maie bee taken a vehement suspicion , that he will breake it : and there vpon geueth a greate charge to the Ordinarie , that he compell not the Clergie to sweare to forsake their Concubines : the Iudge synneth deadly , saieth he , to offer and exacte suche othes . And Alexander the third , Extra . de cohab . cleri . & mulie : prescribeth it , as a Lawe , that the Clergie ought not to bee compelled , to abiure their concubines . Thei bothe sawe what presumptions might be taken , that thei would neuer forsake them : yea , there is nothyng more earnestly restrained in their Canons , then that any Priestes should haue any women in their houses : where at the tyme of Nicene Counsaile , and in Ciprians da●es , thei were yet contented , that priestes had in their houses , their mothers , their doughters , or sisters , or their wiues , but yet no maide beside . So in the latter daies it was decréed , in a Counsaile at Magunce , that thei should haue neither sister , aunte , nor mother in their companie . For saieth the Counsaile : it is well knowen , that by the instigation of the Deuill , abhomination hath been committed with theim . Thus , though theim selues , were neuer of that belief ( for thei sawe by inuincible experience alwaie the contrary ) so that thei could not truste thereto them selues : yet the laitie muste beleue their chastitée , to be of the old auncient faithe of the churche , that thei maie not bee euill thought of : and so commaunded by Nicholas the first in his rescriptes , Tit. 14. de presbyteri . distinct. 28 consulendum . de presbyteris . Vobis qui laici estis , nec iudicandum est , nec de vita eorum quicquam inuestigandum . Of the priestes , you that be laye people , maie not once iudge of theim , nor yet to make any serche of their liues . And to proue that it was the common faithe many hundreth yeres ago , and so accepted by the examples of the higheste potentates of the worlde , as of one of the moste and firste Christian Emperours , that euer was , or euer shall bee , thus it is there written , what he would dooe if he sawe a Busshoppe lye in bedde with an other mannes wife , as Nicephorus telleth the storie . In scripturis narratur , Constantinum Imperatorem dixisse : Vere si vidissem proprijs oculis sacerdotem dei . &c. peccantem , chlamidem meam expoliarem , & cooperirem eum , ne ab aliquo videretur . &c. It is tolde in the scriptures that Constantine the Emperor said thus : Truely if I should see with myne owne eyes Goddes Prieste , or any of those that bee in the habite of Religion to sinne : I would doe of my clocke or purple Robe , and would couer hym , that no man should se him . Lo , this Constantine was our countrie man , the rather should Englishe menne , be good to Priestes Concubines . I thinke it would be a greate while , ere this holy Martin of his Ciuilitée , would extende his charitee so farre , as to cast , to poore maried priestes , any parte of his cloke , to couer their lawfull Matrimonie , from the eyes of enuious and ignoraunt people : as this Emperour of his charitée would couer the Priestes harlottes . But it maketh no matter , seyng that Elie the Prophet hath caste downe the cloke of Gods woorde , to defende the maried Priestes from the colde frosen hartes of wicked ignoraunte Lawiers , and captious Sophisters : Thei neede care the lesse , to come vnder his patched beggars Cloke . But let vs heare what is more saied to the aduauncemente of the catholike faithe ? The self same Constantine beyng presidente in the holie Counsaile of Nice , when he heard that there should be brought to hym complaintes of certaine Bushoppes , saied openly : Vos a nemine diiudicari potestis , quia ad dei solius iudicium reseruamini . Ys maie not be iudged of any man , for ye bée reserued to the iudgemente of God alone : which catholike saiyng , sainct Gregorie reporteth to Maurice the Emperoure , with some further circumstaunce , thus . The Ecclesiasticall storie , saieth he , witnesseth , that when there were presented certaine libelles of accusation againste certaine Busshoppes , to Constantine of Godlie memorie : he tooke them in his handes , Not the Bushoppes , but the L●bels . and he called the self same bushoppes before hym , and castyng them into the fire , saied : goe ye and order your owne Counsailes emong your selues . Ego vos non iudicabo , a quibus debeam ipse iudicari , I will not geue iudgemente ouer you , of whom I ought in myne owne persone to be iudged . For it besemeth not our worthinesse , that we should iudge Gods . In whiche sentence , saith Gregorie , he wrought hym self more honor by his humilitée , then he did to theim , to whom he shewed suche reuerence . Although yet my Lorde of Winchester write , quam vocem , presentis reuerentia virtutis , non potestatis aliquando expresserat , whiche saiyng declared more the humilitée of his present vertue , then expressed the truthe of his aucthoritie . The vtteryng of whiche his affection , ought not so to be forced ( saieth my lorde ) that ye should mocke out or defeate the charge committed by God to the Princes aucthoritie . Dioretus lib. i. cap. xx . reporteth an other maner of saiyng , by hym spoken ( whereof thei li●●e to make no greate boste ) to the Bushoppes of Nicomedia . Si habemus Episcopos castos , orthodoxos , humanos , gaudemus : & si quis audacter inconsulteque ad memoriam , ac laudem pestium illarum exarserit , illius statim audatia , ministri dei , hoc est , mea executione coercebitur . If we finde the Bushops chaste , catholique , and curteous , we will be glad : but it any will boldly and rashely reuiue again by his furiousnesse , the pernicious examples that be paste , his presumption shall bee restrained , by iuste execution of my self , that am Goddes minister . But these saiynges bee nothyng so pleasaunt , nor so often vttered of Emperours and kynges , as that other , whiche Pope Paule the thirde , in his admonition to Charles Emperour that now is , could repeate again as his predecessours hath alwaies been wonte : but the tymes bee chaunged , and Popes maners be knowen to wel in these daies .

Furthermore , saieth the saied Gregorie , seyng GOD in his scripture , geueth them suche honor , that he him self calleth them Goddes or Angelles : what maruaill though you honour them ? And thus we constitute , saieth he , as well generally , as specially for all Priestes . For that excellente Preacher Paule biddeth , Iudge not before the tyme . Yea , and that thei should not faile , of their full due honour in deede : it was decreed in a Synode , called Consilium Matisconense secundum , about the tyme of Pope Pelagius the seconde , where ye maie reade a letter of kyng Guntran , ( by whose licence and aucthoritie , Guntranus rex 〈◊〉 thei made that Counsaile ) what primacie and aucthoritie he expressed ouer that Clergie , as muche as euer was vsed in this realme yet , as newe as menne would make it . The number of bushoppes gathered there , were aboue fourtie , whiche made a iolie Gaudeamus omnes in domino , betwene theim selues , that thei had wonne of the kyng , a libertie in Counsaile to see one an other : thus thei decreed . ca. xv . If a laye man should meete in the waie some better man of the Clergie , the Laye manne should in the lowest maner of curtesie stoupe reuerently , and bowe downe to hym : if the Laye man be on horse backe , and the Priest also , then the Laye man to put of his hoode of his head , and doe his duetie of sa●utation . But if the prieste be on foote , and the laye man on horse backe , incontinently he muste light from his horse , and performe his due honour to the said Clarke . Now to binde this holy Canon the stronger , in the ende thereof it is knitte vp thus : Qui vero horum quae spirtu scton dictante sancita sunt , transgredi voluerit : ab Ecclesia , quam in suis ministris dehonorat , quandiu Episcopus illius ecclesiae voluerit , suspendatur : Whatsoeuer he be that shall transgresse these Canons , whiche bee decreed by the inspiration of the holie ghost : This Kyng was long before King Henry the 8. or King Edward either , yet had their Iudgement . let hym bee suspended out of the Churche , whiche he will not honour in her ministers , euen so long as shall please the bushoppe of that See . But now in the ende of that Counsaile commeth in the kyng , and telleth , that how so euer thei haue prouided for their priestes , if thei couer their sinnes , or will cloke them with their Spirituall marchandise , if thei will not reforme them by the Canons , whiche he calleth his decrées : he would haue his temporall Iudges take theim in hande : And euen there inioyneth bothe the Bushoppes and their Priestes too , that betwene theim thei should prouide , that his people bee taught the woorde of GOD , and that euery Sondaie , or els &c.

Thus good reader , though I maie bee tedious in recityng a fewe places out of the churche lawes , as ther be wonderfull many of this vaine : yet to ease thine eares I will heare ceasse . But yet I desire thee to pardone my fault . For seeyng this Ciuilian hath taken so muche paine to bring in so many lawes and Canons in his booke , meanyng therby be like to haue thee learned in the counselles and determinations of the Churche , to helpe somwhat his godly zeale in the furtheraunce of thy teachyng , I haue added some more to his , to make thine vnderstandyng the better : And to make thee see , that although this Ciuilian would haue thee thinke , that he is onely seen in the lawe Can none , and woulde winne the name at thy hande that he can all , and that in Paris he hath seen all : yet thou maist see that he hath not rehearsed all , not be an infinite nombre , of as good stuffe as this is , or of his either , if a man would take paine in so gostly a matter . Yea , if the third man came in betwixt vs twaine , and would holde on neither sides , like a good indifferent man , but would be a pacifier betwixt vs , or a newtrall to vs bothe : ther is yet left matter in the textes and gloses inough to hold , pro & conta , to saie what ye will : So stable and constaunt bee their determinations and saiynges : So throughly maie a manne builde his conscience vpon Church lawes and Canons , for suer determination . In so much that it is saied by Petrus Cantor Parisiensis , De verbe abbr●u●●o . that Alexander the Pope , ( not he that firste deuised the holye water for Spirites , but an other Alexander ) should saie : that if he were moued with like reason and probabilitie , he would bee as readie to iudge for a negatiue , as he was before for the affirmatiue . For whiche cause saieth he , because positiue iustice is so mutable and inconstant , that ye can not be fully resolued therin , M. Iuo Carnotensis , of pure indignation and anger of hart , threwe the booke of Churche decrees at his feete , as vile and vnprofitable . And ther he saieth , that one Canon is derogated , by the contrarietie of an other : Some tyme by the silent consent of the Rome Churche , And some tyme by the vse of the contrarie .

Wherfore saieth he , the best waie is , to recourse , as Esai biddeth , to the testimonie of God , & to his lawe : to alledge out of that , whose power can no mans aucthoritie withstand or deny : Where the decrées be very moueable , in that thei be written and grauen in the cheste of the breast of the lorde Pope , that he may interpret theim whiche waie he will , and that must be law to be sticken to , what soeuer it be . For Christ ( pardie ) will not permit his immediate vicare to erre , accordyng to the scripture : Ego pro te rogaui ne deficiat fides tua . I haue praied for thee , that thy faithe should not faile . Yet this lawier taketh away al authoritie from scripture to be a iudge in matters of disputation , though S. Augustine euer more called vpon the Donatistes & such other , De vnitate Ecclesiae ca. ●6 . to stand to the iudgement of the scriptures , and said plainly , as bewriteth . Quia nec nos propterea dicimus , nobis credere oportere , quia in Ecclesia Christi sumus , aut quia ipsam q tenemus cōmendāt Mileuitanus Optatus , vel Mediolanensis Ambrosius ▪ ●el alij innumerabiles nostre communionis Episcopi , aut quià nostrorum collegarum concilijs ipsa praedicata est &c. Non ideo ipsa manifestatur catholica . Sed ipse dominus Iesus cum resurrexisset a mortuis , & discipulorum oculis videndum , manibus tangendum Corpus suum offerret : ne quid tamen fallaciae separati arbitrarentur , magis eos testimoniis legis & Prophetarum , & Psalmorum , confirmandos esse iudicauit . For wée saie not our selues , that therefore of necessitie we muste bee beleued , because we are in the Churche of Christ , because we hold that churche whiche is commended and approued by Optatus Bushop of Mileuitane , by Ambrosius bushop o● Millan , or by other innumerable Bushoppes of our owne Communione : or els for that it is so set forthe in the counsailes of our bretherne in office with vs . The Lorde Iesus hymself , after he was risen from the deade , and after he had offered his bodie to his Disciples , both to their seing and to their fealyng : yet leste thei might fansie that thei were holden with some Fallax or deceipt , he thought it more conuenient , to haue them confirmed by the testimonies of the lawe , and of the prophetes and Psalmes .

Yet notwithstandyng this assertion of sainct Augustine , and o● many other suche in their writynges , this Lawier maketh it h●s cheife ground to stand on , and setteh it for one of his first principles : that the churche can not erre , and that the determination thereof , is a moste sufferaigne remedie against heresies . Now ye knowe out of what church he draweth his testimonies of lawes and Canons . Cap. 4. ●rā . D. iij. .i. Really present . The Counsails saieth he must nedes haue the holy Ghost : and that Christ is reallie present there : and therefore it is the readie meane to abolishe Heresies . And that as the Churche , so must we of necessitie be driuen to demaunde and stonde to the sentence of generall Counsails : and that the woorde of God can not be iudge , but is to beare witnes onely of the matter .

Now if ye will graunt hym suche groundes , in the beginnyng of his tale , and to sticke to suche argumentes as he deduceth out of the scriptures : full substancially bee ye sure , he may th●n ●roue what hym listeth .

Mary , if he happened of one that had aunswered hym as frowardly , as the boy answered one Cayus , a Poet once at Cambridge , reader of Terence , then might he seeke for other groundes , or els those better chosen and applied , to buylde vp his strong ga●e buylding , as it is gorgeously erected .

Yf ye list to heare the tale , thus it was . Cayus for his pleasure , plaiyng with a boye of his , beyng a yong sophister , saied that he woulde proue the boye an Asse . Whiche when the boye denied : well ꝙ Caius , thou wilt graunt me this first , that euery thyng that hath two eares , is an Asse . Naie mary maister will I not , ꝙ the boye . No wilt thou not ꝙ Caius : Ah wily boye , there thou wenst beyonde me , for if thou wouldest haue graunted me that , I would haue proued thee an Asse anone . Mary maister ꝙ the boye , ye might well , and so might euery foole doe . Well ꝙ Caius , I will go an other waie to woorke with thee . Thou wilt graunt me that euerie Asse hath twoo eares . Nay marie will I not maister ꝙ the boye . Why so boye ꝙ he ? Marie maister ꝙ the boye , for some Asse may hap to haue neuer one , for thei may bee cut of bothe . Naie ꝙ Caius I giue thee ouer , for thou art to frowarde a boye for me .

And so if all be graunted that ye would , ye might soone then proue , the parciall reader of your boke , that liketh all that ye say , as wise a beast as Caius would haue proued his boye .

But yet I must beare with this Ciuilian . For he had it not of his owne inuention , but folowed a craftie Romaniste , who firste deuised this porphiricall assertion , euen pestilente Pighius for so saiyng : that great diuine , the father of all the Sermons & bokes , that bée now a daies written of Papistes in matters of religion . For he pronounceth : That the scripture is of noe certen determination to define any thing . But is like a nose of waxe , whiche ye maye wreste to and fro flexibly to what side ye will , to what sense soeuer ye will haue it agree to , and there to set it . What though , Athanasius confesseth the contrarie , saiyng thus : Fateor ego quod ex scripturis , exactior est quam ex caeteris veritatis probatio ? I dooe confesse , that there is more exacte proufe and triall of the trueth by the scriptures , In decretis Nicem sinodi contra Eusebium . then of any other thinges whatsoeuer : but neither Pighius nor all his faction , care one halfpenie for Athanasius or any of them all , for all their loude criyng to haue them credited infallibly in al their writinges , but for their owne purposes . Is not this forsaied saiyng of Pighius an high commendation , thinke ye , to the scripture , thus to trifle a waie the weight and aucthoritie thereof ? And yet if ye should aske hym , whether scriptures bée commendable : he could not for shame saie naye . If ye asked whether it were an vnsufficiente booke to teache all truthe , and to reuince all errour ? He would without all shame saie yea .

Euen so , aske hym whether Mariage be honourable and commendable ? He will not saie naye : because he would be seen to escape the name of a Tatian . But aske whether Mariage in an vnaduised votarie , or in a priest no votarie , bee Mariage ? He could not in his conscience saie yea , because he pretendeth to bee in so saiyng , a Catholike . But yet in so saiyng , he shall bee a Tatian , and a ranker heretike then Tatian , to prohibite it to theim that haue not the gifte , but by violence of Lawe .

If he saie that he hath sainct Augustine for hym , De bono viduitatis : to whom he appealeth , and so dooeth this counterfeicte Pighius , moste vntruely and contortly : in so muche , that firste I wonder that Pighius pretendyng to be a deuine , for shame would so falsely corrupte the very text of sainct Augustine , as he doeth in his booke of controuersies : And secondely that this Ciuilian would craftily laye awaie the first part of S. Augustines text vnanswered : and trainyng the reader to the latter parte , falsely expoundyng it , contrary to the plaine wordes of sainct Augustine , there and otherwhere ofte repeated , saiyng : That mariages of the verie votaries be Mariages , and not adulteries . And then blow vp the trumpette of an highe chalenge , Cap. 10. lrā t.r.a. whith saiyng : I demaunde of all the priestes in Englande , and aswell all vnmaried heretiques , as maried Priestes , whether thei will stande throughly vnto sainct Augustines place there cited . &c. Sir , seyng ye vse in your boke so ofte demaundyng therein , and prouoke so stoutely all maner of men to answere your booke , whereby if ye be detected , ye must blame your self : Ye shall heare a shorte answere , of a man neither heretique , prieste maried , nor vnmaried , but yet was like to haue been a prieste maried , if the worlde had not altered : that if thei bee wise , thei will not shrinke from that place of sainct Augustine , for the mistie glose , whiche ye caste vpon that place . For I praie you , take on your spectacles euen againe : And yet looke more narrowly vpon that place , and examine whether suche matrimonies , euen in them that he votaries , bee worse then adulteries ? Or rather that he saith : the slidynges and fallinges from the holier chastitie , be worse then adulteries . Sainct Augustine saieth these wordes there . Proinde qui dicunt talium nuptias , non esse nuptias , sed potius adulteria , non mihi videntur satis acutè considerare quid dicant : fallit enim eos similitudo veritatis . &c. Thei that doe saie the mariages of suche , to be no mariages , but rather adulteries , thei appeare to me , not to consider wisely enough what thei saie : for thei bee deceiued with a similitude , and apparaunce of truthe . Chrysostomus ad Theodorum , epistola . Angelorum enim societati semel iunctum illud relinquere , & vxoris laqueis implicari , adulterij crimen incurrere est . ●uis frequenter hoc ipsum nuptias voces , ego tamen & illud adulterio , tanto pei●s affirmo , quanto maior ac melior est angelus . To forsake that state , whiche is so nearely knitte to the societie and felowship of Angels , and to bee wrapped in the snares of a wife , is , to incurre the faulte of adulterie : & although you neauer so ofte call it Mariage , yet doe I aduouche , that it is so muche worse then adulterie , by howe muche an Angell , is greater and better . Ergo by this aucthorie , thei bee adulterers : respondeo . The Bushoppe of Winchester in his third booke against Bucer , noteth vpon this place brought in by Bucer , that he in these woordes consenteth with sainct Augustine de bono viduitatis , and so the manifeste forme of the woordes importeth . Then bee thei not by this aucthoritie affirmed adulterours , and no Mariage , what soeuer blame thei be worthie . Also the forme of suche wordes must be interpreted as Pope Euaristus teacheth . Aliter legitimum non sit coniugium , nisi petatur a parentibus , & sponsetur , legibus dotetur , cum precibus benedicatur & solemniter accipiatur , biduo & triduo orationibus vacetur . &c. Aliter presumpta , non coniugia sed adulteria , non continentia , sed vel stupra aut fornicationes potius , quam legitima coniugia esse , non dubitatur . Let it not otherwise be compted lawfull matrimonie , vnlesse it haue the parentes consent , and the parties be trouthed , and accordyng to the lawes endowed , and blessed with praiers , and solemnely receiued , and geue them selues ●o praier twoo or three daies : for if thei come otherwise together , it is not to bee doubted , that suche are not mariages , but adulteries , not continencie , but either whoredome , or fornication , rather then lawefull wedlocke . Astexanus lib. viii . tit. viii . sic interpretatur : Non sic intelligendum quod non sint legitima , sed quod non habent decorem & honestatem debitam , & fiunt contra prohibitionem , & sic habent culpam : & hic locum habet quod scribitur . 22. q. 4. Innocen . parag . vnde datur intelligi . &c. It is not so to bee vnderstande , that thei are not lawfull Mariages , but that thei lack the comelinesse and honestie due vnto theim , and are made against the prohibition , and so are fautie .

And here now , doe I demaunde once , for your sixe tymes demaundyng in your booke , of all the Finers and Goldsmithes in sainct Martines lane in London , and all the counterfettes in Englande to , with all their gaye giltyng , and fine polishyng of a plain peece of Coper : Let me heare what glose thei can set vpon these foresaied wordes , that can so shine and glister to bewitche their eyes that haue halfe their sighte , yea , thoughe thei bee brought but to your halfe lightes , and can not spie what the mettall is : How faire a peece of glasse soeuer ye sette out gorgiouslie with subtile foyles beneath , to make it appere a faire Diamond aboue , whereby ye deceiue sometyme a good ieweller : Lette me heare , how ye can make these places before alledged , to teache your wicked , malicious , and slaunderous opinion .

Sir , there ye maie reade , expended so by Erasmus ( as well séen in sainct Augustine and Chrysostome and others , Cap. 11. as ye be : ) Solutio voti mala , Cap. 10. coniugium tamen bonum : the breach of the vowe is euill , neuerthelesse the Wedlocke is good . And againe : Quae voto soluto nubunt , dirimi non debent : suche as marrie after the breache of their vowe , ought not to bee separated . And againe : Quae post votum nubunt , verum contrahunt matrimonium , suche as Marrie after their vowe , contracte true Matrimonie .

Nowe maister doctor , is ther any man in his right wittes , that will saie S. Augustine here defineth Priestes Mariages , yea , regulars , to bee adulteries ? As ye vnlearnedly force sainct Augustine to speake ? What daunger and blame soeuer it be , that votaries bee worthie for the breache of an holy vowe : yet their mariages , bee mariages , and good . Maie not I now saie in your owne words , that ye declare your self farre destitute of the grace of God : Not onely vtterly banished from trueth , but also neither to haue conscience at the hart , nor shame in the forhed , whiche so shamefullie do interprete an authour , and to lye so impudentlie as ye do in your tenth Chapiter . T. ij . that sainct Augustine was demaunded whether suche virgins as came to Nunries with a full purpose to liue in perpetual chastitie , betwixt God and them , made a vowe : if suche married , whether their mariages might stand &c. Where haue ye learned that this question was so propounded ? But to this shift ye be driuen , to peruert S. Augustine . But wee shall hereafter , put this , and suche other places , to the iudgement of the reader : And will discusse your Bamberie glose , and vaine distinction , of Votum simplex and Votum solenne . Whiche , though it maie haue his place sometyme : yet in this saiyng of sainct Augustine simplie it can haue no place , howe solempnely soeuer ye sette a face on it . And then he shall iudge whether I refraine not iustly my stomacke , to contorte againe , some suche pretie names , as ye in youre hoote zeale sprinkle vpon poore menne . But it is not the name that chaungeth the nature of persones , for we bee , as we bee , howsoeuer we list one to name an other .

But sirre , as ye folowe Pighius , or some Sorbonicall deuines iudgemente , and reporte his saiyng blindly , in the expendyng of sainct Augustine : So , belike ye stale awaie with you , when you came last out of Paris , some of their spectacles , and neuer sawe the places your self . So trulie doe ye report the bokes name of sainct Augustine , in this place . For where ye alledge in youre x. Chapiter . Litera . T. i. a. this place to bée in sainct Augustine : de bono coniugali ad Iulianam , a woman : Maister Martine , ye bee foulie deceiued . For this booke whiche is written , de bono coniugali , is in the 6 Tome , written contra Iulianum an obscure man and an heritike : and this place , whiche ye report to bee de bono coniugali , is in the .4 . Tome , de bono viduitatis , written as some thinke , by one Iulian a catholike man ad Iulianam a noble & catholike woman , and not as ye say de bono coniugali . But this is a Comon grace in you , vntruely to reporte authors , bookes , and names , and then boldlie to glose them : Or els , youre vse is to sende vs to bokes that be no where , but in your owne studie : or els to some boke , that is of a dosen long leaues to reade ouer , and yet after our narrowe searche to trie your trueth , not to be founde there neither .

But now if ye can laie that fault to other mennes charges stoutly and lowdlie : then ye thinke no man will beleue , that you be fawtie therwith .

But here maie ye note good readers , how sincerely this man can write of this controuersie : ye maie haue greate trust to his gloses vpon the text , when belike he neuer sawe the text it selfe , but with other mennes eyes .

I could saie some thing here , euen that same that he obiecteth to other , seyng he misconstrueth his aucthours , misreporteth his allegations , misnameth the persons , feignyng a woman to bee a man , a man a woman , an Heritike a Catholike , and a Catholike an Heritike : and all to this onely ende , that he might frame a probable argument , in an vnprobable matter . I trust good reader , thou canste iudge howe to credite his honestie . I would desire this Ciuilian ( whom I hate not before God ) to be better aduised in the next booke he shall make of matters of deuinitie , and for conscience sake , not to abuse the eares of the realme , with vntruthes in Gods causes . Det Dominus nobis omnibus intellectum , & illuminet nos , vt cognoscamus in terra viam eius , & sciamus qùia omnis caro faenum , & omnis gloria eius , tanquam flos agri : Vbi verbum Domini manebit inaeternum . The Lorde graunt vnto vs all , vnderstandyng , and geue vs suche light , that we maie know his waie heere vpon yearth , and haue in minde continuallie , that all fleshe is grasse , and all the glorie therof , as the flowre of the fielde : whereas the worde of the Lorde , endureth for euer .

But ye will saie , it is a small matter to misname one aucthor , or booke , for an other . In deede , the weight of the cause standeth not therin . But how then can ye excuse this by any glose ? When ye alledge an aucthors testimonie , and then glose him , and make hym to saie , that was neuer meante or spoken in the place . If ye long to heare it , Qui nititur mendatijs hic passit ventos prouerbio . 10. Lrā . ● . i. a. Lrā . k. i. ● . Lrā● . a. a. whereby ye maie beware of light credence hereafter , thus it is .

Ye report in youre booke no lesse then thrise , in the seconde , sixt , and eighte Chapiters thereof , one place of Origine on the Numbers : By the whiche wordes ye note substantiallie diuerse worthie matters . First that Origen writeth , that Priestes ought to make vowes : how from the beginnyng Priestes could not be maried . How the Pristes standeth at the a●●er , & therfore must be girded with chastitie . How Orignes place , is a plaine place , for the oblation and sacrifice of the Masse , whiche ye note to be the endlesse sacrifice so ment by Origen .

Now you desire in the true report of this place , and such like to haue all youre credence hange in this cause .

Now good master D. Martin , for al your loude & bold vnshamfaste notyng and glosyng , your reporte is nothyng true , for the mind and purpose that Origen vttereth ther. For neither is your Masse sacrifice once ment , nor priest standing at th aulter rehersed , neither priest vowyng , nor priestes mariages once dreamed on . If we should now verefie your owne law vpon your self , whiche ye charge vpon others in your booke , Cap. ●●4 . saiyng : Semel malus , semper praesumitur malus , in eodem genere mali . A man that is once euill , is euer to be presumed to be euill , in the same kinde of euill : And then saie to youre self in your owne woordes , where ye haue so vnshamefastlie vttered youre owne vntrueth , thrise stumblyng at one stone . Can ye of reason require vs , to beleue you any more vpon youre owne bare report : that men saie so , that stories tell vs so , others did inuent these matters , and so forthe .

Now if ye yet liste to heare one or twoo more , till wee hereafter detecte vnto your owne face a great heape : so many , that if thei were all taken out of your booke , with textes wrasted and craftely curtalde : I durste take in hande , to reade ouer the reste of your booke deliberatly in an howres tyme , and renne not out of breathe neither .

In the .xiij. Chapiter of his booke , littera kk . ij . pag. ij . he raileth on Ponet , as ignoraunte in Lawe Canon , and saieth , he reporteth and falsifieth the aucthour of his texte , ascribyng it to be of the Bushoppe of Romes saiyng , where it is , he saieth saincte Augustines owne woordes , in a booke written vpon the .xxx. Psalme . If it be so greate a faulte for a deuine , to father a texte vpon a wronge aucthour , whiche thyng is yet ofte committed by Gratian in the Decrees : How muche more shame is it for a professed Lawier , to laye it vpon sainct Augustine , that is not found there in his place of the .xxx. Psalme alledged , and yet maie bee clearly perceiued by the text it self , where it is written , that it is not sainct Augustines saiyng , but Gratians verie woordes , as euery blind bussarde maie sone espie , that will see the text it self . And after a triumph made vpon Ponetes ignoraunce , and falsifiyng of the aucthoure , to bryng in a shamelesse glose , to saie that sainct Augustine in that same place saieth , that priestes be bound , by the Lawe of the Churche , neuer to marrie after Priesthoode : whiche wordes or sense is not meante of sainct Augustine of the Psalm .xxx. For he speaketh onely , but of lottes , how thei bée not euill . &c. and no more is vouched in the decrees , to bee sainct Augustines wordes , nor yet did Gratian speaking these wordes , Copula sacerdotalis . &c. inferre any suche matter , as doctor Martin would make the reader beleue he doeth . And againe , he belieth S Augustine to referre to hym these wordes . Antequam Euangelium claresceret . &c. whiche be Gratians woordes , and he also belieth the woordes , framyng a glose that is not borne of the woordes there . Lo , here ye see his common sinceritée , to finde fault where none is , and to fall in that ouersight , whiche he hymself blameth . Because I will go forward , & for that I haue promised to tel you of some more of his lies : you shall haue a couple shortely couched vp together in the compasse of v. or vj. lines at once , so vnlearnedly , and so vntruely vttered , that I would wonder more at it , if he were not a professour of Lawe onely , and not of Diuinitée .

Lrā . ● . 3. Looke in his eighte Chapiter , where he sweateth painfully , to shewe that seculare Englishe priestes bee votaries : and to bryng in strong argumentes , inuincible reasons , of the beste and finest sorte , that it maie appeare to to manifeste , to suche as bee halfe blinde , whiche no man can gainsaie : He putteth the reader in mynde , not to looke in the glasse windowes , I warrant you , but on the priestes verie crounes in Englande , whiche is an infallible euidence , saieth he , that priestes be votaries . For thus he writeth : Euery priest beareth in his croune , the signe of his vowe , like as the Nazarees assone as euer thei had vowed , the shore of straight waie their heere . Now if ye will not beleue hym , except he aduouche aucthoritie for his saiyng , he sendeth you to S. Hieromes woorkes , and to Isodore , and there finde it , if ye can , and telleth you , that many other olde writers so expound it . But yet , there is some misterie mente , that he nether reporteth any suche , nor yet referreth vs to the place , where specially S. Hierome so writeth . In deede if he had named the place , ye should haue perceiued one inconuenience or twoo , xii . q. r. Duo sunt . whiche had been euidente at the eye : one that he belieth sainct Hierom in this matter , whereby ye should haue espied his truthe , sc , in aduouchyng his doctor : and that ye maie perceiue it , thus saieth sainct Hierom. Priestes be kynges for rulyng themselues , & others in vertue : and thus haue thei a rule and a kyngdome in God . This thyng , saieth he , is tokened by the crounes in their heads . This croune haue thei ( affirmeth the saied Hierome ) by the institution of the Rome Churche , in token of that kyngdome that is loked for in Christ . And by the shauyng of their heades , saieth he , is meante the deposition , and laiyng awaie of all their temporalties , and so forth .

Loe good reader , if he had reported S. Hieromes woordes , or would but haue alledged his place where to haue seen it , ye should by and by haue espied his liyng , and beside that , haue séen an other inconuenience , whiche I thynke he would not wishe should bee learned of sainct Hierome , Intelligendum est a●● Antoninus lib. 3. tr. 23. ca. 5. secundum illa tempora cum viuebant in communi Cleri●● , vel de religiosi● as eloquent a doctor as he is ( nor in good faithe were reasonable for Christes Religion it should bee ) that the priestes should forgoe all their temporalties , and stande at the curtesie of mennes deuotions , as it is now adaies . But yet sainct Hierom maketh that to be the signification of their crownes : whiche inconuenience , if it should the rather by the busie braine of this Ciuilian chaunce : I dare saie , that al the priestes in Englande , would in good sadnesse beshrewe his pen , and hymself should not muche winne by that neither . For if thei had no temporalties , how could he haue any greate rewardes of them , for writyng his painfull booke . For as for the spirituall blessynges of the head priestes : I thinke verely he is not so gostly , to sette more by theim , then the begger did : whiche desired rather out of the Busshoppes purse , Plati●a saith before that ●aie all the Popes were Martirs and from that daie neuer one since . one poore halfpeny , then twoo of his beste blessynges . Yea , I dare b●e bolde to saie , that bothe this Ciuilian , & all the Canonistes to in christendome , had rather suffer the maried priestes with their wiues still , with a very mischief , rather then vpon the occasion of rackyng and writhyng of suche textes of doctors , to proue them votaries , thei should bee so farre imperiled : and then if to this opinion of sainct Hierom , some other newe fangled head should ioyne further matter , Durandus in quarto , dist. 24. q. 4. tondentur in signum depositionis superflu●e curae , quia verò preperunt ad ministerium dei , ●ui seruire reg●are est , ideò ●aduntur in modum coronae que est signum regale : Religiosi vero non appli●antur ad ministerium diuinum . v●de walden ●●ira witcliffe , ●itu . 7. ca. 64. de Ordinis Sa●●amentalibus Fol. 139. to reporte what that heretike , either Platina or Valla writeth of good sainct Catholike Constantines gifte of his patrimonie , for healyng of his corporall Leprosie : what dolorous voyce was hearde , when Pope Siluester accepted it : Surely , the more of suche matter , the worse . I truste though this Ciuilian affirmeth plainely , that all the slepyng Canons of the Churche , bee awake againe , to bite the married priestes , by the Queenes graces statute of repeale : yet he would not wishe suche slepyng saiynges of Doctors , to be raised vp , to barke so odiously as the wordes pretendeth . It is an olde saiyng : Malum , bene conditum , ne moueas , that is : Sturre not vp an old mischief , once well buried , muche like to this Englishe Prouerbe : It is ill to wake a bityng bandogge . Well , thus ye see that he hath wonne nothyng , either to hym self , or to the crowned priestes , by aduouchyng sainct Hierome , as craftely as he reporteth his name , and suppresseth where to finde it . But what shall we saie to Isodore : peraduenture he saieth that priestes crounes , signifieth their vowe : here I doe saie , that Isodore saieth not so . But if our Englishe pontificall had knowen it so , I thinke that where it bryngeth in thre or foure significations of Priestes crownes , it would not haue ouerleaped that signification , especially , for that it should seme , that be reporteth the aucthoritie of his saiyng , either out of Hugo de sancto victore , or els out of Isodore . For there it is reported , that it is a signe in the priestes , that thei be elected into one portion of godly ministerie , and that their heere is shorne in maner of a rounde crowne , and their heade shauen a lofte , to expresse the regalitie in Christe , and also to signifie , that there maie be no coueryng betwixt God and them : but that the prieste maie see the glory of his maiesties open face . For a clarke saieth he , maie not be ignoraunt of gods secretes , as the Laye man maie bee : for he is a messenger to the Laye people , and therefore this superfluous heere must bee torced awaie , euen to the sight of his eyes and eares , that no worldly businesse , nor yearthly ambition hinder hym from hearyng and vnderstandyng Goddes woorde . These be all the significations that bee in the pontificall : and if ye tourne ouer bothe the gloses and the textes in the decrees , where priestes crownes bee intreated of , ye shall finde no suche signification , as he reporteth here to be a strong argument , to proue Englishe priestes votaries . As for other writers what thei be . I can not tell , and searchyng emong many , I can not finde that signification . Yet after that , I went to other kynd of writers in suche matters , and came to one Petrus Bercharius , who wrote a greate Dictionarie of woordes in diuinitie , and there he writeth thus of crownes , saiyng : Quod corona praelatorum est dignitas Ecclesiastica : vel etiam quorumlibet iuste praesidentium & magnorum . Isti enim ad litteram portant coronas , que sunt signa dignitatis & excellentiae status sui : quod etiam ipsa natura videtur facere , quia Basiliscus qui est rex serpentum , dicitur esse quodam circulo candido coronatus . &c. The crowne of prelates , and all other that beare rule and be greate men , is their Ecclesiasticall dignitie . For these after the letter doe weare crownes , whiche are hadges and tokens of the dignitée and excellencie of their estate . The whiche thing , Nature also her self semes to shewe : for as the Basiliske , whiche is king of serpentes , is said to haue a crowne of a certaine round white circle . &c. But of that signification of vowes , he speaketh not a woorde . And furthermore , where Doctour Martine in the same place of his Booke , telleth you that the Heretiques in Spaine , abhorred to weare crownes , and to go in priestes gownes : If ye will knowe the trueth of this matter , ye muste either stande to his credence , that he can not lye , and that all is aucthoritie that he speaketh : Or els , if ye be more froward , and will not bee aunswered : then ye maie goe into Spaine and looke ouer the Chronicles your self , or els peruse ouer the Counsails that were kept at Tollet in Spaine , as there bee a good dosen , with the more that haue been kept there , and so reported in the volumes of the Counsailes , hauing some of them aboue three score Canons apeece , and some one of these Canons , as long almost as the whole foure score and foure Canons that be ascribed to the Apostles .

But yet here is a prudence . While you that be soe slowe in credit , except ye see it proued in deede , truely thus stand in a mameryng of his doctrine : he winneth a good tyme in the hartes of other gentle readers of his booke . And so , when thei be grounded in their opinion : then ye come to late to sta●e them , when it is so déepely suncke in their heades alreadie .

Well . First note how he saieth , that as soone as the Nazareans made their vow , thei shore of streight waie their he●re . M. Martine , what deuine in Paris tolde you that ? In scripture ye shall find , that all the tyme of their vowe , thei kept on their heere still , and did not shaue it of . As Sampson ▪ was a Nazarean , of whom it is written . a a Iud. ▪ 13. es. 16 O●igines in leuiti . ca. 20. ho. 11 De naz●reis scripta sunt , vt comani ●a●●tis nutrirent nec ascenderet ser●●●uper caput 〈◊〉 , toto voti sui tempore . Ibid. nazareorum vota non perpetua . Ferrum nunquam ascendit super caput meum , quia Nazareus , id est , Domino consecratus sum . There neuer came Raser vpon my head , because I am consecrated to the Lorde . So that this is an vntrue and an vnlearned surmise , to saie that thei shore of their heere , as sone as thei had vowed : and that thei wer shorne in the tyme of their vowe : Where it is plain , that thei did not shaue their heades , till their vowe was past and finished . As apeareth manifestlie in the sixt of the numbers .

Moreouer the name of Nazareans , was not giuen them , for shauyng of their heere : but for the contrarie . That is , for the norishyng of their heere . For , b b Epiphanius ●ūtra 〈◊〉 li. 3. to . 2 , H●r●si . 80. pag. 317. ho● testatur de Nazar●is . Vbi seribit historia Eccesiastica Petri Comestoris , vnde sorte quidam pingant christins & Aplōs crinitos . Idem confirmat Breuiloquus aegregius author in verbo Nazareus . Ibid. idem Petrus ca. 8. dicit Leuitas rafisse omnes pilos carnis sue in 〈…〉 capill● . Nezer , signifieth in Hebrue , as some men deriueth the worde Comam , that is the heere or bushe of a mannes head . And , Nazareus , quasi dicas Comatus : A Nazarean , is , as if thou shuldest saie , one that kéepeth on his heere , and suffereth it to grow still . As Moyses saieth : Nume . 6. Omni tempore consecrationis suae , nouacula non ascendet super caput eius , &c. Sanctus erit crescente caesarie capitis eius . All the tyme of his consecration , there shall no raser passe vpon his heade , he shall be holy , sufferyng the heere of his head to growe . c c 〈…〉 redire poter●t .

Then ye see how aptlie the Priestes of England foloweth the examples of the Nazareans in shauyng their littell crownes on their heades . It should be rather a token ( if suche trisles should be aduouched for argumentes ) that priestes be no votaries , and that it is well proued , by the shauyng of their heere in their crownes , folowyng the examples of the Nazareans , which after their vowe was doen and performed , did shaue their heades .

God commaunded the Priest in the Leuiticall lawe , as appeareth Leuit. xxi that thei should shaue neither head nor beard , because suche shauyng was a signe of heathen , and Idolatrous Priestes : who vsed so to dooe , in the seruice of their false Gods . And for this cause , saie the expositors , was it so commaunded , to the detestation of their Idolatrie , and that Goddes Priestes should bee vnlike to them . And for this cause also ( writeth some Interpretatours ) did not the Nazareans shaue their heades in the tyme of their consecration . And that the pagane Priestes , did vse that rite , Chap. 6. it maie appeare both in the prophet Baruch , as also in the 55. Chapiter of the counsaile holden at Liberta . If ye now expende this matter , ye maie note , how muche learned diuinitie appeareth to bee in this Ciuilian , and how good a signification he hath brought vs to , for englishe Priestes holy crownes . Ye see then , that thei can not bee like the Nazareans , except he referreth this maner of shauyng to the facte of Sampson a Nazarean , who because he doted so muche vpon the strumpet Dalila , and bewraied Gods counsaile to her : she thervpon shaued him in the crowne , as thei saie , and confounded hym , wherby his strength was abated , and the spirite of God departed from hym , and he was afterward one spirite with an harlot . And so he forsaking the institution of God ( by sufferyng his heere of consecration to be shorne from hym , whiche should haue growen stil all the tyme of his vowe ) God forsooke hym , & he was caste into the handes of the Philistines : who ( throughe his owne folly ) deluded hym most shamefully , and made a laughyng stocke of hym , and so by that meanes , he gaue the occasion , that gods name was spitfullie blasphemed . Whereof yet at the last he repented , and died constantly , in reuengyng Goddes enemies . But peraduenture Martine ment of those Nazareans of whom sainct Augustine speaketh : De heresibus Heresi . 9. who though thei confessed Christe to bee the sonne of God : yet thei obserued the Iewishe constitutions of the law carnallie , not spiritualy . Whose disciples yet to be , peraduenture would not muche mislike those crowned Priestes , forasmuche as that smalie Iewishe faulte maie bee seen in their holy father , of whom thei beare that marke . For Pope Gregorie the seconde , beyng asked of Boniface th apostle of the Germans , whether thei might eate Horses , yea , or naie : He aunswered , that it was vnlawfull to a christen man , to eate any horse , either tame or wild , for it was vncleane and accursed . And the same Boniface asking of Pope Zacarie , what foules and beastes thei should eate , and after what time Lard should be eaten : To the first he answered , that Pies , Choughes , and Storkes , ought vtterly to be eschued , of christen men , but muche more Graies , Hares , & Horses , of the wood , must be refused . And further , sendeth hym in these doubtes to the scripture emong the Iewes constitutions . As for the Lard , he writeth to hym , although he haue no scripture for it , yet he doeth aduise him , that it be not eaten , before it be either dried by the smoke , or sodain by fier . And if he leste to eate it rawe , it must be doen after Easter . Now , whether S. Augustine maie meane of suche constitutions , let M. Martine expende . But to returne , it maie chaunce that this Ciuilian , to aduouche his other saiyng , will outface the matter , with the Spanishe stories or counsailes in Spaine , to proue the maried Priestes in England , to bee like the Apostatas and Heretikes in Spaine . And then ye knowe , he hath soore charged theim with an hainous name , beside the note of dissolute contempt , of good and auncient orders in the church , and saie : that of verie like crafte and subtiltie belike , thei put awaie their crownes , as other Heretikes and Scismatiques , put forthe laye mennes bokes out of churches , by whiche thei might haue read many a good Catholike lesson , if thei had remained still . And euen so might the Laye people , by beholdyng the priestes shauen crownes , haue had a faire letter thereof , to haue red there , that thei had vowed chastitee . For what els , might thei say doeth that faire wéekely shorne marke , and circle declare , so well looked vpon , that at euery sacryng of the Masse , it is as sone , and as well espied , as the Sacramente , the whiche some poore simple purblynde people , doe some tyme mistake the one for the other , and in stede of their wheaten God , worship a baulde crowne . And if it were not a signe of the holy vowe of their chastitée , ye maie bee sure , that that holy Pope Anicetus .xiij. yea , full .xiiij. hundreth yere agoe , so nye Christes tyme , that he was the tenth , as sainct Hierome recordeth , or the eleuenth Bushoppe of Rome at the furthest , in succession to Peter : He I saie , would neuer haue ordained , that a clarke should in no case suffer his héere to grow , contrary to the precept of the Apostle ( as Platina writeth ) and so to haue a crowne fashioned like a little circle , as Petrus de Natalibus writeth , and Cronica Martini aduoucheth the same : If there had been no misterie in the matter . The priestes of the Catholike Churche , would not so ofte in their Masses , haue crossed it and blessed it , with the self same parte of the paten of the Chalesse , where with a little before , thei had touched the Masse cake , whiche thei call the bodie of Christe : If it were not an holier token , then master Polidore maketh of it , to bee but a signe of the paryng awaie of the affection of worldely possessions , and that their affections should be set on high vp to heauenward . And thus ye see , maie this Catholike Ciuilian saie , how craftely the heretikes meant to blotte out suche letters of credence , whiche were signes of their vowe of Chaslitée : and so remoued the olde markes and dooles , whiche the fathers before them did laye : whiche full many an holy man hath vsed , tyme out of minde , in al ages , and in all countries , euen from Anicetus daies , who died a glorious martyre , and not like to dye for trifles . Good reader , if I should make no answere , to this weightie conference , but stande mute : or if I should stily slide , and steale awaie with a by matter , with a craftie figure , called lieger du Mayne , this aucthoure beyng so well skilled in this trope and figure : I should bee espied . For it is hard haltyng before a crepell , thei saie , for then straight waie , should the victorie bee proclaimed againste the cause . And therefore I must saie somewhat .

First I answere , that this Ciuilian shamefully slaundereth the maried priestes , to resemble them like to the hereticall priestes of Spaine , that will weare no crownes , nor put on gownes . And againe , it is as vntrue , that the Englishe crowned priestes , be like the Catholike priestes , that of olde tyme were in Spain . For what storie or Chronicle he followeth , I call not tell , nor it forceth not muche , though I neuer knewe . But I reade in a Counsaile of Spaine , euen at Tolet , the fourth Counsaile and fourtie Canon , thus . Omnes clerici , vel lectores , sicut Leuitae & sacerdotes , detonso superius capite toto , inferius solam circuli coronam relinquant : Catholike priestes in England bee like Heretike priestes in Spaine . Non sicut hucusque in Gallitiae partibus facere lectores videntur , qui prolixis vt laici comis , & solo capitis apice , modicum circulum tondent . Ritus enim iste , in Hispanijs hucusque hereticorum fuit . Vndè oportet , vt pro amputando ab ecclesiis scandalo , hoc signum dedecoris auferatur . Et sit vna tonsura , vel habitus , sicut totius Hispaniae est vsus . Qui autem hoc non custodierit , fidei catholicae reus erit .

Let all Clarkes , or readers , aswell the Leuites as Priestes , shaue of the vpper parte of their whole heade , and leaue but onely a crowne of a little circle beneathe : not as the readers bee seen to doe , to this daie , in the partes of Gallitia , whiche doe but shaue a little circle in the onely tippe of their heades , and haue beside longe heere , as Laye menne haue . For this rite and custome in Spaine , to this daie , is the heretikes guise and token . Wherefore it is necessary , for the abholishyng of this slaunder from the churche , that this signe or shame be taken awaie , and that there bee one rasure , and apparell , as is the guise of all Spaine . And whatsoeuer he bée , that will not obserue this , he shall bee guiltée against the catholike faith . Thus farre the Spanishe Counsaile .

Now reade the woordes of this Ciuilian , and compare his truthe , and remember againe his owne Lawe : Qui semel malus , semper praesumitur malus , in eodem genere mali : He that once is euill , is supposed euer to be naught , in that kinde of naughtines . And then lette hym recken on the winnyng , to see what he hath wonne to him self , and what the maried priestes haue lost therby .

Ye maie also spie good catholike shorne priestes in England in the high tippe of your heades what ye haue wonne , also how ye be honested by your marke . For this Spanishe Counsaile affirmeth , by the instincte of the holy Ghost , whiche was president in the Counsaile , and therfore could not erre , that it is the marke of shame and dishonour : it is the token of Spanishe heretikes , it is a slaunderous signe , to bee abolished out of the Churche : it is the rite of suche Priestes as bee guiltie of the Catholike faithe . Hath not this youre Proctour and prolocutour thincke ye , dooen you muche pleasure , so sodenly to come out of Fraunce , to sette his penne , post hast , to the booke , to make you Spanishe Heretiques , Scismatikes , and vncatholikes ? Heere I would wishe the Commenter of the decrées and decretals , with al his distinctions , to take this matter to glose , to make it whole and sound .

But maruell not ( good reader ) though if he appere not much to care though he bee taken . Taken ? Nay , taken onely will not suffice . Or els that he thinketh , that he can not bee reproued in that thing , whiche to searche for , in the triall of it , must cost you the reading and looking ouer all sainct Hieroms woorkes , and Isodore beside : and many other old writers also , yea the Spanish Libraries too , if we should seke whither he may seme to send vs .

But here peraduenture , this graue Ciuilian will be offended , with suche my woordes , and interprete my saiynges to bee scoffes , and not weightie argumentes : and that he will quarell , that it is talke , suche as menne spende for pastime , rather then deliberate debatement of so weightie a cause .

In deede to confesse a trueth : When I had considered the odious and impudent countenaunce of his preface , the swingyng taile of his lamentable conclusion , the monstrous bodie betwixt bothe : and then againe , meruelyng where and how he had gotten so muche matter , and pregnauncie of witte , farre aboue that which I loked would haue been in hym by this daie , by the gesse of the talke that I had last with him : & consideryng that he doeth somwhat more then scoffe or boorde , in diuerse partes of his boke , as if I should so beastly scoffe with the serious & reuerent articles of our faith , drawyng them to such an obscéen and filthie sense , as he doth raile in his .ix. Chapiter , of Carnis resurrectionem , & vitam eternam . Uerely if he called me Pighius , or Pogius , or Porphyrius , or Iulianus , he might well doe it . And then consideryng hym to bee a yonge man and a Ciuilian : I could not refraine my penne , but thus sportyngly , to bee a Comentar of his booke .

And yet sir , to alledge a Poetes aucthoritie , to a Ciuilian , whose worde hath yet no greate aucthoritie : Ridentèm dicere verum quis vetat ? & hae nugae seria ducunt . A wiser man then we bothe be , maie some tyme ride on a long réede , & yet keepe grauitée of countenaunce , when he cometh where grauitée should bee shewed : as some haue doen here in Englande before now , in as serious matters as these bee , by open writinges , wherewith I dare sweare , not all of the Clergie hath been muche offended hetherto . And if ye will learne how tollerable it is in writyng , ye maie resort to sir Thomas Moores first Chapiter of his Dialogue of ꝙ I , and ꝙ he , and he will proue it vnto you . I am sure , your selfe , as hye as ye now caste vp your head , will come lower some tyme , when ye be pleased , and that ye repent ye not of your own merie scoffyng , in many partes of your booke , whiche bee sometyme not merie bourdes , but sharpe checkes , and daungerous tauntes to . Uerely M. Martin , the discoloured insolencie of your booke , put me in remembraunce of some Poetrie : Scribimus indocti doctique poemata passim . Semper ego auditor tantum , nunquam ne reponam . & c ? Whiche drewe my penne , whether I would or no ( as before this daie , it neuer was occupied for any printed ware ) to bungle with you .

But yet for the truthe of all that I saie : if ye finde any thyng misreported , and not truly aduouchyng myne aucthorities : I desire you to tell it in your nexte booke , as sharpely as ye can . And if ye will beare with me , for my mirthe nowe , as I beare with yours , whiche I do interprete , that ye vsed it to solace your self , & to holde the reader of your booke from wearinesse , to medle some softer musike , emong the dint and dinne of your terrible greate Canons , shotyng nothyng but haile shotte , all the tyme of your stoute debellation of this your wonne fortresse , where in no man was to resiste you : and that is a valiaunt conquest , who can saie nay : I will so rule my penne in my next booke ( if almightie God will so haue it ) that ye shall , I truste , perceiue your self grauely answered . And not so muche you , but all others graue writers , and deuines in déede by profession , of whom in parte , you stole your booke : that this matter shall not so obscurely be strangeled vp , but that it shall shewe bothe life and light .

And yet ( good reader ) I desire thee , impute not this to any arrogancie , as though I would aduaunce my self so high , of myne owne poore readyng and vnderstandyng : but the graue and verie Catholike writers , in the first beginnyng of the churche , shall be my warrant , not as aucthours and iudgers of the scriptures : but as good faithfull witnesses , in their confessions of the same . So that , I trust , the harmony shall not mislike indifferent men , though I hit not all my purpose . But now againe , further to shewe your dexteritee ( master Martin ) in aduouching your allegations : ye tel vs very pretely , how in the Librarie of Magdalen College at Oxforde , there is an olde booke written of Ignatius : wherein is not expressed , that Paule is named for a maried man , to haue had a wife , although the Heretikes of Germanie haue corrupted hym in the printed copies , ꝙ you .

If ye be asked who tolde you so ? we maie knowe , that master doctor Smithe in his wise booke , written against Priestes Mariages , hath reported so , and many good studentes and worshipfull menne , that hath been felowes in that College , can tell ( saie ye ) that thei haue had a written copie of Ignatius . Sin this maie be true ▪ and yet you may lye to say that Paules name is not there . But now , good reader , leste yet thou shouldest take vpon thee , to iourney so far thether , to seeke and finde hym how true he is in his tale : he discourageth thee of goyng thether , for he telleth thee euen there , that parhaps some brother of late yeres , hath stolen the booke awaie out of the Librarie , and loe , thus thou mightest lose thy labour . And therefore searche no further , neither spende any labour to trye hym , but simply trust all that he telleth thee . Is not this a proper allegation thinke ye , and well handled ? But yet ye must beleue , that ye see not with your eyes : for Beati qui non viderunt & crediderunt : blessed are thei that haue beleued , though thei neuer sawe it . Yea , ye must thinke that he reporteth all thinges vprightly in all his allegations , specially in Lawe Ciuile and Canon , wherein he is moste skilled : in stories , wherein he is so depely traueled : and in expoundyng of scriptures , wherein he is wonderfull , as he handeleth sainct Paules place to Timothe : te ipsum castum custodi , kepe thy self chast : so purely , with suche integritee , that Lyranus , & Hugo Cardinalis ( as greate bunglers as thei be ) thought to be of some ( but yet be worthie the praise ) be ashamed so to expounde the places there . But yet he setteth suche an earnest glose of his owne head , that ye would thinke he must needes bée of hym self an incomparable deuine , and exactly seen in the Greke tongue , in the Greke commentaries and schoolies , as ye know by the exposition of Nazareus . He is throughly well seen in the Hebrue tongue , vnderstandyng all the Rabines rites and customes to the vttermoste . In Rhetorike he is incomparable throughout all his booke . As if ye liste to haue the sight but of one proofe , looke in the beginnyng , where he confuteth doctor Ponettes boke , Cap. xi . littera ●i● . b. whiche is but sixe shetes of paper , wherof three leaues bee yet voide , and printed in octauo , in a verie greate letter , bothe the Latine texte , and Englishe .

Yet this Rhetorician saieth , by a colour of Rhetorike , that if he should make but a collection of the vntruthes of that booke onely , it might growe to a iuste volume , of no small quantitée . Loe , now ye see how by Rhetorike he can make of a Gnatte a Camell . If he should but pike out the lyes in that booke , and leaue all the reste , it would amounte in bignes , all the Lawe Pandectes , and greate houge volumes he hath in his study . And yet I durste vndertake , to printe in sixe onely leaues of his owne booke , with some printe that is there , all the whole booke of D. Ponettes , from toppe to taile , bothe truthes , and those which he calleth vntruthes . But this is his Rhetorike whereof he is full , vp to the chynne . In Logique he is so well seen , specially in Aristotils Elenches , that no man can goe beyonde hym in Paralogismes and Fallacies : for how sone espied he doctor Ponet , reasonyng a non causa ad causam , in suche a cause , causelesse quarellyng , that yet remedilesse it will appeare I feare , in moste of the Clergie , a cause in deede that was alledged for a cause . And for an other proofe , see how aptly ( specially for the tracte of his processe ) he bryngeth in an argumente a forc●ori in his tenth Chapiter , Cap. x● . litera v●ij a. it is wonderfull if ye resolue it by it selfe , it be●yng to vnreasonable strong . And as for Arithmetike , his witte passeth . If ye will see a triall of it , how connyngly by addition , and subtraction , by diuision and multiplication , he sheweth a proofe : looke in the thirtene chapiter , Lrā . ● . 4. a. littera L.i. where in the very ende of his booke , to make the matter quite out of doubte , that it were nothyng expediente for this realme to haue priestes mariages suffered , though neither scriptures , Lawes , Counsailes , and Decrees , before brought in by hym , might fortune not to appeare so inuincible , to disproue the saied mariages , to the iudgemente of them that be learned : Or for that thei could not bée comprised of suche simple soules , as bee not skilled in so high learnyng , to see that waight : yet for that he would so open the matter at the eye , to euery man , though he had no more witte , then hym self hath , that it were not at the leaste waie , meete for the policie of the Realme , for the perill of hunger that might ensue for wante of foode , for suche innumerable multiplication , as were like to growe thereof , if it should be suffered : so greate , that neither this Realme , nor any other , were able to nourishe them : no , to holde them ( he saieth . ) He maketh marueilous demonstrations on his fingers , or with his counters , that it can not be auoided . For imagine , saith he , that there be of suche maried persons in the realme twelue thousande , or sixtene thousande . Note firste the witte of this accomptor . If he had firste begon with sixtene , and then if it had been thought somewhat to muche , to haue been contente to come doune to twelue thousande , and vpon that to haue proceaded , then had it been customable : but then had it not been halfe so subtill and wittie a poincte in suche accomptyng . For ye knowe , euery foole in the gesse of twoo nombers , vseth for concessions sake , to take the lesse , and so goeth on . Againe , note that this accompter leapeth with one iumpe , from twelue , straight waie to xvi . For iii. or iiii . M. ye knowe , is but a small nomber to put out or in , in xii . or xvi , as afterwarde in the conclusion , he leapeth from tenne thousande , to twelue , from twelue to twentie thousande .

Furthermore , he put the case , that one with an other , hath had three children a peece : although , he saieth , many haue had foure or fiue , in these fiue yeres laste paste . If ye aske hym how he knoweth that ? Marie sir , he was at the deliuery of them all . And to be yet more sure of his accompte to goe straite , he sent for all the midwiues in Englande , to helpe hym to make his rekonyng , without quarell or gainsaie . But putte the case ( he biddeth ) thei haue but twoo a peece : Loe here ye see , he vseth varietie and copie in maner of his accoumptyng . And here he dissenteth from the fashion he vsed in the beginnyng of settyng his cases : For els he should haue here saied sixe or eight a peece . Now laie them together . Of sixtene thousande , spryngeth sixtene and sixtene . Make the summe . Summe .xxxij. thousande : euen iuste . Then compte the father for one , and the mother for an other , and one and one maketh twoo , if thei bee well considered : though some tyme thei bee not odde betwixte them selues . Now of these twoo riseth sixtene , and sixtene , and then forget not , as ye were learned a little before , that twise sixtene maketh .xxxij. Then write summa summarum .lxiiij. thousande mouthes , that the Realme is charged withall to finde . Is not this a marueilous matter , thinke ye , and an importable burthen , to the little Isle of Englande ?

Now , further consider what would growe thereof in processe of yeres , of twentie or thirtie yeres , saieth he , if suche marriages were permitted : and then if thei beginne to marrie , for their part so sone as thei doe now a daies , whiche will not tary till thei bee thirtie yeres , I warrante you , neither maide nor man : Undoubtedly , the marueilousnesse of this accoumpt , must nedes astonish any mannes witte in the realme , it is so incomprehensible . And yet , leste ye should haue but one experiment of his connyng and witte in this science ( and euer ye knowe , the more examples in teachyng harde poinctes , maketh the matter more cleare ) he telleth you of an other imaginatiue case , as wonderful as this other .

Imagine , saieth he , foure generations of onely one mannes issue , & euery of them to be maried . And see what this will grow to in fewe yeres ? As for example , saieth he , let there bee one man that hath fiue children . And let euery one of these fiue children , haue other fiue children . And leste you should mistake hym , that he should meane , that these first fiue children , should beget their fiue children a peece , straight waie after thei were borne : he putteth you in minde , that he meaneth of their begettyng , when thei bée mariable , and not before . Now he maketh there vpon his accoumpte thus . The seconde generation multiplied by fiue , shall yelde the increasse of fiue and twentie . Note this wittie poincte , that fiue tymes fiue , multiplied , maketh .xxv. iuste , neither more nor lesse . Now sir , their generation multiplied by fiue , must needes growe to the number of . Cxxv. And here by the waie , marke that he rekoneth but twentie to the score , and yet fiue score to the hundreth . And then ye knowe , fiue tymes .xxv. is sixe score and fiue , that is , after the rate of fiue score to the hundred , a . Cxxv. iust as can be . Pythagoras hym self , the first aucthour of this science , could not more truely haue hit it .

Then goe now to the fourthe generation , still multiplied by v. it must increase to the number of hundrethes at the least , euen sixe hundreth .xxv persones . Ye see how precisely he goeth on , to bryng all with hym , leauyng neither out the odds score , nor yet the little fiue . All this number , he saieth , maie growe within the compasse of .lx. yeres . Whereby ye maie learne , that he geueth them soner libertie to beginne to begette their children , then the olde Canons gaue to Priestes , to bee admitted to that order : that is , not before thirtie , how worthie so euer he were : and deacons not before .xxv. and virgines to be professed , not before xxv . no , some .xl. and widowes not before .xl. where sainct Paule is straighter to them , & appoincteth .lx. For ye knowe , if thei should goe to it so slolie , his rekonyng could not be so well made vp . And therefore ye muste dispense with his generations , for suche ages as the Canons appoincteth .

And againe , ye muste graunte hym an other case imaginatiue : that not one of all these generations maie dye , before he haue begotten his fiue , for then he should come short of his rekonyng . And one missed in this accompt , ye knowe must make a square : for it is not in persons , as it is in ynches . And yet he must craue more phantasticall cases of you . You must graunt hym , that all these must be men children , that must beget these fiue multiplied nombers . And ye knowe , thei maie not be any suche neither , as Christe telleth vs of in the .xix. of Matthewe , of three kindes of Eunuches , for thei can not spede his purpose generatiue . Marie , if he mighte haue emong these his foure generations , some of those maried priestes , to whom he ascribeth suche faste multiplication , thei would make hym the soner a true man in his rekonyng . But I dare saie , of his conscience he had rather bee false still in his rekon̄yng , then to graunt suche an absurditée .

But now at the laste , when he hath brought orderly his accoumpt , to suche plaine demonstration of sixe hundreth and fiue and twentie : he concludeth thus . If the first manne , saieth he ( yet he meaneth not Adam , but the first of his foure generations ) were tenne , or twelue , or twentie thousande : what Citée , yea , what Realme or countrée , could bee able to holde the generations of a fewe yeres , in so greate a libertée of mariage ?

And here againe note good reader , he meaneth no other generations but of Priestes maried . For he accounteth not these , that be gotten of priestes vnmaried : for it would helpe his number but little God wotte , though he so did . And again , ye knowe most commonly thei be not without their fathers , that must aduouche them , and can not spare them in the tale of his example , of these foure generations . But if , after his greate laboure in busiyng his witte , He that nedeth not to learne a poinct of arithmetike , or is to graue to come so lowe to such trifling triuial s●●ences , let hym loke ouer the leaf , & goe by . to make this matter plaine ( as I warraunte you , he sweatte at the browes , and was in as colde a studie againe , sudauit & alsit , before the conclusion was fullie spied ) some rude and dull Asseheade would maruaile , howe his twoo principall summes in bothe his examples cometh to passe . Then for a more familier manner of handlyng the matter , he would haue him imagine : that he goeth so to woorke with hym , as if he would first make a rekenyng that euerie asse hath eight eares . And to proue that to him , he beareth him in hand that euery Asse hath .iiii. heades : and there pricke the summe .iiij. heades . And at this he maye not stande , but must quickly goe on , and fall to the account , thus : ij . eares on a head , of .ij. heades , maketh .iiij. eares . For .ij. and .ii. maketh .iiij. Then the thirde head hath other .ii. ( if none bee cut of ) Now laye them together : put .ij. to .iiij. and then ye knowe , their muste nedes result .vi. and so manie ye haue of thre heades . Now go wisely to the fourth head , and there ye find other .ij. eares : put these .ij. to your former vi . and so ye haue .iiij. heades , eight eares .

It is so euident to youre eye whiche he telleth you , that you can not be deceiued in this manifest rekening : that is that euery asse hath vndoubtedly iiii . heades , and eight eares .

But to make an ende , for this mans worthie rewarde , let vs put an other Imaginatiue case , that to this Ciuilian , ( though he came of late from Paris , as poore as Iob when he satte on his doung hill ) : yet for making of this excellent worke of his , should befall to him as many Asses in conclusion , as were geuen again to Iob at the laste . And imagine that all these Asses were bredde in Archadia , where thei be best , or in Antrothessaliae , where thei excell in greatnes , all other Asses : either in Paris , or Padua : and then he should come with euerie one of these Asses , into the citie of Samaria , when it should be beseged by Benedab the king of the Syrians , where he might sell all his asse heades , euerie head for four score siluer peeces readelie , as the market was once so good there , and maie chaunce to bee here nere at home in Englande , where his gaine should be the more , for sauing of his carriage , in vttering his asse heades to his speciall frendes , if there be not some spedie prouiso , to stoppe the forsaid multipliyng mariages .

Then if this man , to make an euen accompt of his asses of .iiij. heades for euery asse , iiij . score siluerlynges for euery head , beside the bodies : and if , to be suer in his account , what it would amount to , he would counsell with Budeus de Asse , what euery one of these iewesse peeces drewe to in oure currant monie : what a notable riche man , thinke ye , would this man be in suche multiplication , by geuing euery asse foure greate heades ? To sell euerie head for foure scoore siluerlynges , euery siluerlyng worth tenne of oure Englishe pence at the least . Let them be laied together , and nowe rule briefly the summe totall , and ye should see what an houge summe he should put vp in his purse , in cleare gaine , though he sold not his owne head neither . Yea though he kept vnsold , Balaams asse still , to serue for his owne ridyng , to cary and recary hym , the faster for his lucre to his Martes : where he might curse G●ds people , whom he would haue blessed .

Wherof I doubt not one daie , his verie asse will tell hym , and reproue his blindnes and madnes : as true a prophet as he iudgeth hymself to be .

But because he is so good in casting , not the dice , but in counters : I remit hym to them , to knowe his gaine , how it shall arrise at lenght to hym . For he can do it straight waie in his witte . Ye see how expediently he dispatcheth his other two cases : whervpon you must needes thinke , that he is wonderfully seen in all sciences .

But yet how well seen soeuer he would be taken to be , in all the seauen sciences , by his former writyng and accountyng , I w●ne , wise menne , will thinke he lacketh all his fiue wittes , for suche a reckoning . As for any shewe hereby , that he should bee endued with any of the three theologicall vertues , faieth , hope , and charetie : or yet with the fowre Cardinall vertues , to make vp an euen nomber , to matche his saied seuen artes , I beleue all the calculation that is in his head , will make but a course demonstration , if he were well searched .

For what remedie , thinke ye , doeth he pretelie insinuate , for this his so greatly feared mischief , that might growe to the common wealth , to declare either his faieth to God , or a charitie to the poore maried priestes children . Whiche if thei be so many as he maketh tale of : what charitie is it to driue so manie to beggerie ? Lette God iudge , cui cura est de omnibus , who hath care ouer all .

If I should construe that he meaneth to instil that pollicie into Christen Princes heades , whiche he saieth is the vse of the great Turke , or the Soldan : that is , to picke quarell of warres , to the destruction of their people , and not for conquest : I dare not iudge hym so farre . For if he should so meane , if I were a souldier , I would not wishe hym my Captaine . And I praie God , we haue not manie warres fought , Now , that is in Queene Maries ●ares . vnder his banner .

Kyng Henrie the eight , ( of whom now men preache a brode most dishonorable reportes openly in Pulpittes , and yet be reputed catholike fauorars of the Quéenes highnes procedynges , was wont to saie , that he would not lose a man , if he might bee saued , for winnyng any summe of mony . He had well considered the saiyng of Salomon the wise , In multitudine populi dignitas regis , & in paucitate plebis , ignominia principis . In the multitude of people , doeth the dignitie of a prince appere , & the fewnesse of the people , is the dishonor of the Prince . And that noble kyng of the Macedonians , Philip by name , hauyng a tender hart to his people , would saie , that he would not loose a man , for to winne a Citie , to whom when it was vpbreided at a tyme , because he brought more thinges to passe by gift , then by fight , that not Philippe , but the gold of Philip , conquired Greece : He answered , that therfore he spent his monie , because he would spare his men , for he counted it more honorable to haue menne without monie , then monie without men . Well , I could saie somewhat more to this carpet lawier , if I had hym alone in confession .

But sir , for all youre great prudence and pollicie , in stopping vnmaried priestes generation , if ye could bryng it aboute , as ye neuer shall , ye might therby procure to the realme fewer then it hath , I feare , by a greate meanie in a fewe yeres . And so where ye see ouer manie , ye might fortune to bring it to ouer fewe .

If many a sorie man in Englande , maister Martin , had not better helpe then at home : good maister Parsone could not haue so many Crisoms as he hath : Nor yet ye maister doctor , when ye shall be a greate man , haue so many followe your taile , as your stomacke would wishe to haue .

As for the victualles of this realme , D. Martine had the ouersight of Denisons , at this time in office . if ye would not make so many Denizons for your owne lucre ( although profitable and gentle straungers , ought to bee welcome , and not to be grudged at ) and if ye would not sue out Placardes , for the immoderate carriyng out of our Corne and victualles , to the singuler gaine of a fewe , but to the famishyng of them , who sweate for it . And moreouer , if ye would call on , vpon suche as hath aucthoritée , to searche how Takers in the Quéenes name behaueth theim selues in the Countrees , vnder colour of her graces necessarie prouision . Againe , if suche victuall , as is out of Markettes , gotten for suche prouision , were so diligently looked to , that great numbers of Beiffes , were not caste awaie , for want of salte and pouderyng : I doubte not , but that God blesseth this realme aboundantly enoughe with plentie of victualles , to fill mennes mouthes . For though of late ye haue peraduenture felte many a hungrie meale , and sawe no suche abundaunce at Paris , as ye maie see in Englande : & so for feare of hunger that might fall here in Englande , by your Caiphas profeciyng , ye might bée driuen againe to your hostesses , with whom ye haue been at bourde . And if by your madde talke , any folie might bee prouoked ( as God of his mercie euer defende the realme ) ye bee sure againe of your refuge . And when men at home trye out the reste of your begun tale and policie : in the meane tyme , ye be drinkyng your vinum Theologicum , Theologicall wine at Paris .

Yet M. Martin , how glorious so euer ye be now , in pelle Leonis , in your Lions skinne , and though ye bee coumpted of some folkes , to bee neuer so Catholike : yet beware you proue not at length Asinus apud Cumanos , to bée suche an Asse as was once at Cumae . In the meane season I tell you , that ye be not faithefull to God in his prouidence . And for all your high offered seruice to the Quéenes maiestie , for reformation of the Realme : I tell you , you want prudence , and circumspection to . But ye bee like to suche as of late , came out of their dungeons , and saw not of longe tyme the light abrode , nor the behauiour of the people , and so your eyes beyng daseled : yet ye muste needes haue all the worlde followe your contemplations : or els no peace offered , but euery manne to stande at his aduenture .

I truste your woordes yet meane not , as you purporte : God forbidde . But as for the fartilitie of your owne natiue countree , how so euer ye be degenerated into Frenche nature , to slaunder the Realme , what plentie and increase hath been before tyme thought to haue been here , I will tell you a tale by the waie , whiche I heard of as wise a manne , as euer ye be like to be , for ought that ye haue yet vttered , and as naturall a manne to his countrée of Englande in deede ( as ye bragge to be in woordes ) whiche stoode not full twentie foote of , when the matter was firste spoken and vttered .

It chaunced , that there came a Frenche Ambassadour to the kynges highnesse , kyng Henry the eight ( I truste God hath his soule ) with letters I trowe from the Frenche kyng , not long before that , sente to hym from the holy father of Rome . This Ambassadour sittyng at the Counsaile table , beganne to sette vp a stoute countenaunce , with a weake braine , and carped Frenche excedingly fast : which he thought should haue béen his onely sufficient commendation of them all , that were at the table , that he could speake so readily . The matter of his talke was vniuersall euery where . But the substaunce was partly , muche noting the gluttonie of Englishmen , whiche deuoured so muche vitaile in the lande : partly , magnifiyng the greate vtilitée and necessitée of the Frenche tongue , whiche he noted to bee almoste throughout the worlde frequented . And in his conference , he marueiled of diuerse noble men that were present , for that thei could not kéepe hym talke , or yet could not so muche as vnderstande hym , to perceiue his gaie witte . Emong the number of the Lordes there , satte the old honourable Capitain , the Lorde Erle of Shrowesburie , lookyng at his meate , and gaue neither eare , nor countenaunce to this iolie man , but gaue other leaue to talke , and sat , as he might , shakyng heade , and handes , in his Palsey , whiche was testimonie enough , whether he were not in his daies a warriour , liyng abrode in the fielde , to take aire of the ground . This Frenche Ambassadour was offended with hym , and saied : what an honour were it for yonder olde noble man , if he could speake the Frenche tongue ? Surely it is a greate lacke to his nobilitie . One of the Lordes that kepte hym talke , askyng firste leaue of this mon sire , to report part of their communication , to the lorde Shrewesburie : Made reporte thereof yet in moste courteous maner , with easie & fauorable rehearsal , as might touch a truth .

When he heard it , where before his head by greate age , was almoste grouelyng on the table : he roused hym self vp in suche wise , that he appeared in length of bodie , as muche as he was thought euer in all his life before . And knittyng his browes , he laied his hande on his dagger , and set his countenaunce in suche sorte , that the Frenche hardie Ambassadour , tourned coloure wonderfully . Saieth the Frenche whoreson so , saieth he ? Marie tell the Frenche dogge againe , by sweete sainct Cuthbert , if I knewe that I had but one pestilente Frenche woorde in all my bodie , I would take my dagger and digge it out , before I rose from the table . And tell that tawnie whoreson againe : how soeuer he haue been hungerstarued hym self , at home in Fraunce , that if we should not eate our beastes , and make vitaill of theim as faste as we doe , thei would so encrease beyonde measure , that thei would make vitaile of vs , and eate vs vp .

When these woordes were reported againe to this Frenche gest , he spoiled no more vittaile at the dinner after that , but dranke wonderous oft . Whiche , whether it was his countenaunce , because he had lefte talkyng , or , whether for that he was inwardly drie : the reporter of this tale , could tell me no further : but saied , that his eye was neuer of hym , all that dinner while after .

Now maister studente of Paris , this verie noble manne in deede , and worthie to bee had in longe remembraunce , was of better experience in the fertilitée of this Realme , then ye would seme to knowledge : And had an other maner of faithe to God , for the continuaunce then ye haue , to feare suche a lacke and scarcitée .

And as for the multitude of the people , that of old tyme hath been in the realme , in comparison that bee now , as it is yet at this daie , muche replenished , by the spare of Goddes hande from plagues , warres , and other mortalitees , he bee praised therefore : yet ye maie goe into three hundreth Parishe Churches , at this daie , and finde not on the Sundaies so muche people , that the Churches bee pestured with to many . But as for populositie of people that haue been in this Realme , I thinke some men could saie somwhat . I dare saie , for Linne , and Lincolne , not the third man now there , that haue dwelt there some tyme .

I remember , that beyng once at a marchaunte mannes table in London , whiche was in the verie laste yere of Iubilee , so coumpted commonlie , I heard a man rehearse , how that Platina writeth , that Pope Boniface the eight , whiche did write hymself the Lorde of all the worlde , bothe of Spiritualtées and Temporaltées to , and that therevpon , the possession whiche Constantine gaue to the Churche , was not a gifte , but rather a restitution to the right Lorde and owner , as the Canonistes saie : that , I saie , the saied Boniface did constitute , euery hundred yere , for the yere of Iubilee , and did priueledge those yeres of Iubilee , with great indulgence , and pardon of cleane remission . In respecte of which greate grace , to be gotten in those yeres , for suche as will dispose them selues thereto , Pope Clemente the sixte , brought it to fiftie yeres , and Pope Paule the seconde , chaunged that from .l. yere to .xxv. yere , and that as Fasciculus temporum noteth , in fauorem animarum , vt quia abundauit iniquitas , superabundaret & gratia , saieth he , that is : of greate zeale and fauour to mennes soules , that because wickednesse did redounde , so should grace also abounde the more . At whiche talke , there was an honeste plaine manne saied : that readyng sometyme in the Englishe Chronicles , he noted , that he read of twoo recourses of yeres of Iubilee , whiche were not very gracious to mennes bodies , within the Realme . The one he saied , was aboute the thirtene yere , in the daies of kyng Henry the seuenth , in whiche yere died in London aboue .xxx. thousande people : thother yere of Iubilee , was about the .xxiiij. yere of kyng Edward the third , in whiche yere and aboute the same , there was suche an vniuersall Pestilence , that neither the parties beyonde the sea was free , as in Paris died fiftie thousande , at sainct Denis fourtene thousande : As for Italie ( Platina writeth in vita Clementis .vi. ) that there was not left skant tenne , of euery thousande men . Whiche Pestilence he importeth to the great confluence of people , that came into Italie this yere of Iubilee for pardon . But in Englande euery where innumerable destroied , in so muche , that he tolde it out of Fabian , that after thei had buried in euery Churche yarde within London , and emong the Religious houses to , thei were faine to vse the greate Churche yarde of the Chartor house : in whiche onely were buried aboue fiftie thousande corses . And as it chaunsed there was a man , whiche semed to be a credible man , of the Citée of Norwich , whiche declared that thei had in their Citée , a record of those that died at that tyme in Norwiche , whiche he saied , amounted ( as he was well remembred thereof ) lvij . thousande CCC.lxxiiij . beside Ecclesiasticall persones , and poore waifairing people , and beside .xxxix. which died of the Monkes . He supposed it to bee a greater number , then was in these daies in the whole Citée , and fiue miles about . He told further of so marueilous a plague , that was once at a towne thereby called Yarmouthe , and there recorded , that he marueiled how the towne could holde so many . Notwithstandyng yet this greate mortalitie , kyng Edwarde , that victorious kyng , who wanne Calice , ( whiche almightie GOD long defende ) wanted not people the very same yere , to encounter with a greate Nauie that came out of Spaine , and had the victory : Nor yet wanted people in the yeres next immediatly followyng , to pursue that he had begunne in Fraunce . At whiche tyme , he furnished his first begotten sonne , Prince Edwarde with an houge armie , wherewith he wente to Gascoyne , and so by Tholouse to Nerbon , brennyng and spoylyng all the Countrée as he wente , by his greate power that he had with hym , without resistaunce . And neuerthelesse , aboute that same very tyme , the kyng hymself in his owne persone , went into Fraunce , and there did what it liked him . In whiche passetyme , it was brought hym woorde , that the Scottishe kyng was stollen into his Realme , and had wonne Barwicke , and that he made daiely assaulte to winne the Castle there . Wherevpon the saied kyng Edwarde , retourned againe , and recouered the saied towne of Barwicke , and went further into Scotlande , and pursued the Scottishe kyng so narrowlie , that he compelled hym to submitte hym self to the kynges grace as prisoner , and resigned his power into the kynges handes .

And whiles this was in doyng , the saied prince Edward his sonne , warred vpon the Frenche men , and lastly came to Burdeaux , with many riche prisoners , and Pillagies to his great honor . In whiche said passage , although the earles of Armenacke , of Foyz , of Poyters , and Cleremount , with sir Iames de Burbon , and many other knightes were in the same countries , yet went he through without battaill . In whiche season ( to declare that immediatlie after the saied greate mortalitie , the realme wanted no people ) the duke of Lancaster had an other armie , and entred the Countrie of Constantine . And if this master Martin , would looke in the Chronicles , he should espie , how prosperously this saied Duke did in that viage : and on the other side , how valiantly the saied Prince Edwarde achiued his iourney , beyng in suche confidence of victorie and honoure that would ensue , that he would not bee induced or intreated to any peace , how oft and how diligently soeuer , that good Innocent the .vi. then Bushop of Rome , sent his Cardinals to that same effect . I name hym good , for he decreed vnder paine of eternall curse , that euerie prelate should bée resident vpon their benefices , and for that he brought his familie to a lesse number , & chosed them out of the best . But the saied Prince Edward I saie , notwithstandyng passed fourth to Poyters , where was a wonderfull battaill fought and wonne by hym . In whiche were slaine of the frenche part , diuerse Dukes , and menne of warre , to the number of eight hundreth , and of Baronets , liiij . beside Knightes and other meaner menne of warre : And were there taken prisoners , Iohn the Kyng , Philip his fourth sonne , with other Archbushops , Bushops , and men of name to the numbre of xv . hundreth and aboue . If this accounter would therefore take his counters , and laie the likelihoodes of these matters together , peraduenture he might be brought in doubt , whether that this smaller parte of the Clergie ( whose multiplication , he so muche feareth ) and therfore would so faine haue them stopped , and yet that greater part of the Clergie too , ( whom by the collection of his writyng , he enfraunchiseth very liberallie to be rouers without daunger where thei will at there pleasure ) how fast soeuer thei plied them selues : should yet come to shorte a greate deale , to make the realme comparable with that numbre , that God in those daies fedde and maintained , with lesse succour of foren thinges brought into the realme , then is vsed at this daie . Marie peraduenture not so much stolen then out of this realme by some suche priuate lurching Cormarantes , as now be spoken to be abrode . But as concernynge suche records of the plentie of the people , ouer that it is now , whiche hath been before tyme in England : notwithstanging , yet this faithfull charitable manne is in suche wanhope , that if Priests mariages should be suffered , the realme could not with all the increase that might growe therin , sustaine the multitude : Noe , not once able to comprehende them , and therfore should of force be compelled to practise Turkes deuices , and Souldiars policie for debating , and for foreseiyng of this high policie in tyme . I maruell , if he haue not some frendes , to aduaunce hym to bée of the counsaill , for ye maie be su●r he hath highlie deserued it .

I beseche almightie God , kéepe all suche clawbackes , suche hoote spurres , from Princes Counsailes . God sende vs slowe Iudges , & spedie Batliffes : Not so hastie maisters of the Chauncerie , the Courte of Conscience . Againe to note youre sinceritie , how you handle that proposition of sainct Paule : propter fornicationem vitandam , vnusquisquè vxorem suam habeat , & vnaqueque suum virum . For auoidyng fornication , let euerie man haue his wife , and euery woman her husband : Ye saie that . D. Ponet falsely bringeth in , to proue thereby that all menne haue libertie to marie , for the auoidyng of fornication : for ye saie , and that by th aucthoritie of sainct Hierome , Cap. xi . x.1 . b. that all the question of sainct Paule , standeth in this poinct : whether the Corinthians , should now ( after thei had receiued the faieth of Christe ) put a way their wiues that thei had maried in thier paganisme ? And further , ye saie , if in this poinct and nothing els , was the summe of all the whole question , as Hierome affirmeth that it was : than hath . D. Ponet and all the sectes of Germanie , most shamefully alledged this place of . S. Paule for their purpose , to inferre and proue there , that al men and women without exception , either ought to marie , or may marie . Cap. xi . v.4 . a And these be your owne wordes . And further ye say , that to disproue this , ye will cite thre or four of the most auncient writers , with this further assurance of credite and warrantise , that ther shall not be found any some of the olde fathers or auncient writers of the Churche , that dissenteth from them . And then ye recite Tertulian , Chrisostome , Ambrose , and Hierom. Now in this point of your warantise and credite : let vs trie youre trueth . But firste , before we shall recite you some of the olde fathers , how thei haue vsed this place , in that sense , that ye deny sainct Paule ment therin , and that al the question was but in one poinct , & nothing els : we shall alledge to you one that is a diligent , although but a late expositour , whiche vpon deliberate expendyng of the purpose there propounded , perceiued more questions & answeres , then ye liste , for the hate of the cause ye haue in hande , to see and spie . Faber stapulensis expendeth , that there were xiiij . seueral answeres and doctrines set forth by S. Paule , orderly written to the questions of the Corinthians . Firste , if a man be not ioyned to a wife , it wer good if he did not couple hym self to a wife , and vtterly not to touche any woman at all . Secondly , leste some occasion of fornication might steale in vpon a man , then it were lawfull to euery manne to haue his peculiar wife , and to euerie woman her proper and peculiar husbande . For a proper and peculiar man is ( saieth he ) a lawfull husband . Thirdly , he that hath a wife , maie not without his wiues consent containe , but render to his wife due beneuolence , and so on the other side , the wife to the husbande : the cause is declared , for that the husbande hath not power of his owne body , nor the wife power of her owne bodie . The fourthe , whether it were lawfull to the husbande and wife , to liue a sunder and priuately , and so forth , doeth the saied Faber note the residue of the questions and answeres . But be it in case , that wee had no scripture to leade vs to iudge of that matter , yet the very context of sainct Paule sheweth plainly , that by his aunsweres , he had more questions propounded to hym , then that onely . Whiche thyng ye might haue learned , euen of your owne Hierome hymself , and in that place , if ye had not listed rather to quarell , and to confounde a truthe , then to searche a truthe . For somewhat before these woordes , whiche ye alledge so mangled : thus writeth sainct Hierome , of the diuersitées of the questions , that were propounded to hym by the Corinthians , beyng fiue in number , whereof he maketh mention . Inter caetera , Corinthij per literas quesierant , vtrum post fidem Christi , Contra Iulianum Libr● primo . caelebes esse deberent : & continentiae causa quas habebant vxores dimittere . An si virgines credidissent , inirent matrimonia ? & cum e duobus Ethnicis vnus credidisset in Christum , vtrum credens relinqueret non credentem ? & si essent ducendae vxores , Christianas tantum accepi iuberet , an & Ethnicas ? Videamus igitur , quid ad haec Paulus rescripserit . De his autem quae scripsistis . &c.

Emong other thynges , the Corinthians enquired by their letters , whether after the faith of Christ , thei ought to liue a sole life ? And whether for continencie sake , thei should forsake their wiues , whiche thei alreadie had ? Whether if thei that were virgines , when thei receiued the faithe , might take Matrimonie vpon them ? And if bothe parties were Panims , and one should receiue the faith , whether the beleuer ought to forsake the vnbeleuer ? And if wiues were to bee maried , whether his mynde was , that thei should marrie Christians onely , or also Panims ? Lette vs therefore expende , saieth Hierome , what Paule did write againe to these matters , when he saith : Of those thynges whereof ye did write to me . &c. Now sir , I praie you , is all & the whole question onely in this poincte , by your owne Hierome , whether maried men should leaue their wiues ? Moreouer , sainct Hierom writing de virginibus . 31. q. 1. Quando saith thus . Quomodo virginibus , fornicationis periculo concedit nuptias , & excusabile facit , quod per se non appetitur : ita eodem fornicationis periculo , concedit viduis , secunda matrimonia contrahere . Now expende wherin the chapter is fornicationis periculum named , but in the first part . Ergo by S. Hierom hymself , it is spoken to virgenes , & not maried onely . Moreouer , S. Hierom as wel in that place against Iouinian , as in his apologie to Pammachius , inferryng this place of them that wer vnmaried & widowes : Bonum est eis , si manseriut vt ego . Si autem se non continent , nubant : It were good for them , if thei taried , and were as I am , but if thei can not liue continently , let them marrie , addeth these woordes , idipsum dicens quod supra , saiyng the same he did before , propter fornicationem autem , & ne tentet vos satanas propter incontinentiam vestram , for fornication , and leaste Sathan should tempte you for your incontinencie . So that it maie appeare by sainct Hierome , that though the firste question were concernyng persones in Matrimonie , yet here he applieth also to the vnmaried , and to the widowes , this sentence propter fornicationem . &c. But ye will saie , that it is not like that he should dissent from hymself . I answere , that Pighius , whose pipe ye followe in all your maskyng and daunsyng , proueth in his Hierarchie lib. ii . cap. x. that in the difference of a Bushoppe and Prieste , he varieth from hymself . And Erasmus noteth no lesse by him , for the diuersitee of wres●ing this texte of sainct Paule . Diuisa est mulier & virgo : and if these will not serue you , Hierome hymself , will not sticke to saie that he did it for the aduauntage of his cause : and writyng to Ruffine saith thus . If we haue slipt at any tyme , and maie appeare to bée friuolous to the wise reader , for that we haue written , lette hym laye the faulte vpon the aucthour . For we did write these thynges , beyng sicke in bedde of a long sickenesse , and did indite them in haste , to be written by our Secretarie . And where ye bryng in Tertulian , Ambrose , and Chrysostome : thei saie that Paule was asked that question , but that not onely saieth sainct Hierome ( as ye would make hym to speake . ) So that sainct Hierome , either purgeth hymself of your slaunder , that ye make vpon hym : or els that he writeth variously for the commoditie of his cause : As he writeth daungerouslie in the whole cause , if he bee taken as his woordes sounde . But how so euer he agreeth with hymself , yet if he meane that sainct Paule should haue geuen full libertie to lecherous life , if he had graunted mariage to theim that can not conteine , as he semeth to write : he should bothe disagree from hym self other wheres , and from many others that vseth this first saiyng of sainct Paule vniuersally , for that cause and entent . Furthermore , to goe to the clause of his warrantise and credite , that no doctor , or olde writer vseth that place of sainct Paule vniuersallie , and indifferently vpon all men , sc: Propter fornicationem vitandam , vnusquisque suam vxorem habeat . &c. Looke vpon S. Augustine , who exhorteth men to virginitie , saiyng : Illud potius excellentis continentiae bonum , qui potest capere capiat . De nupt●● & con●●●p . liber . ● Capitulo . 16. Qui vero id capere non potest , si acceperit vxorem , non peccat , & faemina , si se non continet , nubat . Bonum est enim homini , mulierem non tangere . Verum quia non omnes capiunt verbum hoc , sed quibus datum est , restat , vt propter fornicationem , vnusquisque suam vxorem habeat , & vnaquaeque suum virum habeat , ac sic infirmitas incontinentiae , ne cadat in ruinam flagitiorum , excipiatur honestate nuptiarum . De bono viduitatis cap. ● . 32 〈◊〉 sunt ●i .

Thei that can receiue that better gift of excellente chastitée , let theim take it . But he that can not take it , if he doe marrie a wife , he synneth not , and the woman if she conteine not , let her marrie . It is good for a man , not to touche a woman . Neuerthelesse , because that not all men take this worde , but thei to whom it is geuen , this remaineth , that for auoydyng of fornication , let euery man haue his wife , and euery woman haue her husbande : and so , leste the infirmitie of incontinencie , should fall into the ouerthrowe of enormities , let it bee borne vp , with the honestie of mariages . Thus farre saincte Augustine .

If now , maister Martin , I sought more the victorie at your hande , then that ye should see your owne fault , I could saie somwhat herevnto . Sainct Augustines woordes I thinke be plaine inough . And I trust ye wil not deny , but that he is an old father , and an auncient writer in the Churche : whiche if he be , then be you a yong , fonde , and a newe starte vp wrangeler . But because ye be a Lawier , I shall reporte you a Counsaile , and a Lawe to , that vseth this proposition vniuersally , and not within suche narrowe limittes as ye driue it vp , euen a counsaile of Spaine , holden at Tollet , the seconde Counsaile , the firste Chapiter , in the v. yere of their kyng Amalrike , and aboute the tyme of Pope Ihon the seconde , whiche is a reasonable Canon , in respecte , bothe for the age of him that is receiued to order , & also for the libertie that is geuen , either to abide , or to recede from his purpose of subdeaconship or deaconship . Hijs aunt , quibus voluntas propria , interrogationis tempore , desiderium nubendi persuaserit , concessam ab Apostolo licentiam ( i. Cor. vii . ) auferre non possumus . But as from those , who by their owne proper will are perswaded , and haue a desire to marrie at the tyme of their examination , we can not take awaie from theim that libertée that is graunted theim by the Apostle . I praie you what other sentence or license is concluded in the seuenth Chapiter in the section . a . but this : propter fornicationem autem , vnusquisque vxorem suam habeat . &c. For the aduoydyng of fornication , let euery man haue his wife . And in the Lawe ye shal finde the self same againe reported , Dist. 28. de hijs where the gloser saieth thus vpon the verie place : Quod ergò de iure communi competit , negandum non est . The benefite of the common lawe , maie be taken awaie from no man . Moreouer Chrysostome vpon that place : Bonum est homini mulierem non tangere , it were good for a manne not to touche a woman : Where as he saieth , some would haue it applied perticularly vpon Priestes , he saith vpon the consideration of the circumstaunce of the place , that it is not so particularly to bee taken , but vniuersally : and concludeth , non ergo sacerdoti dum taxat hoc dicitur : this is not spoken to the priestes onely . Which discourse foloweth immediatly vpon that place , brought in by the saied maister Martin , vpon whiche wordes , Theophilact writeth thus . Bonum & eximia res est cuiuis mortalium , nec soli sacerdoti , promde ac nonnulli malè intelligunt mulierem non attingere , sed virginem permanere . Tutior autem , nostramque plurimum imbecillitatem adiuuans , est matrimoninij res . Et postea , quia si se non continent nubant : vides sapientiam Pauli , quomodo meliorem monstret esse continentiam , nec interim tamen cogat , si quis non possit , vt ne peius flagitium committatur . Si enim multam inquit , vim sustinet , & vstionem , ( magna enim concupiscentiae tyrannis est ) discede a laboribus istis , ne quando subuertaris . It is a good and an excellent thyng , to euery man in the worlde , not to touche a woman , but to continue a virgine , and that not onely to the Prieste , as many men doe euill vnderstande it . Notwithstandyng , the matter of Matrimonie is more sure : for it helpeth verie muche our weakenes . And vpon that place ( if thei conteine not , lette them marrie ) the said Theophilact noteth : thou seest the wisedome of Paule , how he sheweth that continencie is better , and yet notwithstanding , he compelleth not thereto , if any manne can not , and that , leaste worse inconuenience should bee committed . For if he suffereth muche violence ( saiethe he ) and brennyng ( for surely the tyranny of concupiscence is greate ) recede from those labours , least thou beest ouerthrowen at any time . Then maister Martin , vpon these two old writers saiynges , I argue . If Paule did write this matter , aswell to priestes as to Laie men , then either must ye graunt , that sainct Paule would priestes then maried , for feare of fornication , should retaine still their wiues , whiche thei had married already : or els that priestes vnmaried , muste for auoidyng fornication , get them wiues . Whiche , whether soeuer ye graunte , is the subuersion of the moste parte of all your whole booke . In chroni . abb . vrspergensis . But will ye heare what Huldaricus Bushoppe of Augusta , writeth to Nicholas the firste , of whom ye maie here your name . He reciteth the text : Propter fornicationem dixit . Vnusquisque suam vxorem habeat , ꝙ specialiter ad laicos pertinere , mentiuntur hypocritae , qui licet in quouis sanctissimo ordine constituti , alienis reuerav xoribus non dubitant abuti , & ꝙ flentes cernimus , omnes in supradictis saeuiunt sceleribus . Hi nimirum non rectè scripturam intellexerunt , cuius maxillam , quia durius pressere , sanguinem pro lacte biberunt .

For fornication he said , let euery man haue his wife . Which saiyng and confession , to perteine specialy and onely to the laye folke , is a plaine lye of the Hypocrites : which in what holy order soeuer thei be set , yet without boubt thei force not to abuse other mennes wiues . And these be thei , whiche doe rage in the forsaied crimes . sc , of abusing their fathers wiues , to vse the filthie occupiyng of mankinde , and of brute bestes , which filthines we can not beholde saieth he , but with weeping teares . These bee thei , whiche doe not vnderstand the scriptures aright , whose breastes whiles thei presse so harde , thei sucke out cruell blood , in the stede of sweete milke . And further in the ende of his Epistle , chargeth theim with the crime of heresie , that inioyne suche constrained Chastitée : where ye affirme Chap. ix.q.x. that thei were all heretikes , that did continue with their wiues , whiche thei had maried before their orders . And here to preuente your cauilation , where ye might saie , that I should haue gone a litle further with this bushops writyng , for sooth I answere , I would all the whole were written in Englishe , that laye menne might see , how it maketh for you , that would haue Priestes diuorsed . For the whole Epistle is an vtter confutation of youre booke . But sir , till hereafter , stande vpon that whiche followeth , as strongly as ye can , and yet shal ye neuer be able to extende that saiyng vpon seculer priestes ordered in England , who haue made no profession or vow of perpetuall chastitie . But ye will replie vpon occasion of Chrysostome , & Theoqhilact saiynges before rehearsed : that this former text , Bonum est mulierem non tangere , it is good for a man not to touche a woman , to belong aswell to the laye man , as to the priest . But this saiyng ( for avoidyng fornication , let euery man haue his wife ) to pertaine to laie menne onely : whiche yet Huldarichus sheweth the contrarie . Sir , if ye bee so harde for nigardshippe , to holde the priestes to the straite of the first sentence , and not to giue them the libertie of the sentence followyng : I weene ye will be answered of the priestes maried and vnmaried , as seruanntes in the countrie will answere their nigard maisters that will ioygne them to fast on the vigils in haye seile and haruest . That is , if we be compelled to fast in the vigill precedyng , we will suerly make holy daie and plaie , all the daie followyng . But sir , for the vniuersalitie of S. Paules sentence , if ye list after these olde aucthors , to heare a new writer or .ij. till here after we shall bring you more store of the olde : Looke vpon Bushop Alfonsus tractation , where he holdeth plainly , that the prieste hath yet that indulgence and sentence of S. Paule , to remedie his infirmitie , yea , after his order and promise past , & the reguler also after his vowe . And again , resort ye to Ioannes Genesius in his first leafe , and there shall ye learne , that he defineth , that God did twise institute Matrimonie , whiche yet euery deuine will not graunt hym . And that the second institution , was by these woordes of sainct Paule ( it is good for a manne not to touche a woman ) but yet for fornication , let euery man haue his wife , and euery woman haue her husbande : And that this institution was purposely made of God , for the remedie of mannes infirmitie . Well , these notwithstandyng , bee it in case that he could winne , that the saied sentence of sainct Paule were so perticularly applied & restrained , either from all menne vnmaried , or from priestes to bee maried : What exception can he make in this sentence of sainct Paule in the same Chapiter , spoken to widowes , & to them that be vnmaried . Quod si se non continent , contrahant matrimonium . If thei do not conteine , let them mary , for it is better to marrie then to burne . But ye will saie , it is better for the lay man , but not for hym that is a priest , or a Regular . Whie , maie mans institution and vowe , defeate this second institution of God of matrimonie for incontinentie , that any of his creatures may be debarred from his remedy ? Is it better for the priest to burne then to marie ? Is it better for the regular to burne , then to enioie Gods gentle liberalitee in his second institution of mariage ? Shall the priest rather chose to go to the deuill , for the wante of the remedie of his infirmitie , then for the shame of the world for his mutabilitie , acknowledging his frailtie , go to god ? were it not better to cast from him his right eye , as déere as it wer , for his estimation & promotion of the worlde , if it be a let to hym to heauen , rather then with his deere eye of weltering promotions to haue all his bodie cast into hell fier ? I speake it not to geue the bridle of dissolute liuing to euery light head , but yet I would not haue man lay snares to ieoperd mennes soules . But ye wil saie , euery man can if he will . Christ saieth , thei onely can take it , to whom it is giuen . Paule saieth , that euery man hath his gift : some thus , and some thus . Christ denieth it not to be some mans gift , but not euery mannes gift . Some men , and many men , may by praier obtain it , as of his gift , and with gods further assistaunce , & by praier & fasting , & other suche helpes , kepe it : but it is not geuen to euery man . For to some he will aunswere , Sufficit tibi gratia mea , my grace sufficeth thée . And as Primasius writeth .i. Cor. 7. non omnes capiunt verbum hoc , sed quibus datum est : Al doe not comprehende this worde , but thei to whom it is geuen . Nam si generale esset , quòd potest vnus & omnes possunt . If it were generall , the one might , al might . And where ye ( M. Martin ) pronounce in diuerse places of your boke , that virginitie is in our election , & in our frée will : If ye were vnderstanded as ye vnderstande D. Ponette , ye should be rather like to be angrie with sainct Augustine for writyng against the Pelagians , which did hold , that God had committed the gift of continencie to our election , as ye may reade it Contra Iulianum : Lib. ● . Cap. 7. then englishe preachers , whom ye call Heretikes , that thei should be angrie with sainct Augustine for writyng against Pelagian , against whose opinion , no menne be more leanyng to S. Augustine , then thei be . Yea , some be thought to be to muche inclined , etiam cum imuria liberi arbitrij , in hijs , quos spiritus liberauerit . But yet wee will take your meanyng by other places of your booke , ( if perhaps ye be of any other meanyng in deede ) which courtesie yet ye shewe not to doctor Ponet . For where he saied , a Bushop must be the husband of one wife , and because in that verie place he did not circumscribe his saiyng , as he doeth after in his booke , writyng that if the Bushop be in perill of fornication , or if he can not liue sole , and yet ye straine hym at these wordes , and slaunder the late Bushoppe of Lincolne too , with youre contorted violence of woordes , D. Taylior . bothe vntruely and dishonestlie , as though thei should meane , that no Bushop could be a good Bushop without a wife . And when ye sawe his qualefication before youre face , as ye reporte it your self : yet ye saie , that it is but a craft of hym so to circumstaunce his saiyng . Is it a craft Master Martine , for a man to declare his owne meanyng , against captious readers ? But for this , and for so muche as ye laie to his charge : aetatem habet , respondeat pro seipso , he is olde enough , let hym aunswere for hym self . Peraduenture ye will saie , whie doeth sainct Augustine and other doctors saie and affirme plainly in diuerse places : ꝙ non licet nubere ijs qui vouerunt continentiam . &c. that it is not lawfull for them to marrie , who haue vowed continencie . It is true , that by the Lawe and Canon of mannes constitution so long as that standeth , and by reason of the vowe , it is not lawfull , for by penall Lawes it is forbidden , as ye saie your self . But yet to auoide perill of damnation , by Goddes Lawe , it is bothe lawfull and expediente . For to commit fornication or to burne , is alwaie bothe vnlawfull and vnexpedient . But to marrie , or not to marrie : is some tyme lawfull , and some tyme vnlawfull . For els sainct Augustine , sainct Hierome , and other mo , would not saie and affirme in manifeste wordes , that to the votaries after their profession , if thei brenne , it were better euen for them to marrie . Sainct Hierom writeth . Non expedit homini , 33. q. 5. qui 〈◊〉 . ad coelorum regnum tendenti , accipere vxorem , sed difficilis res est , & non omnes capiunt verbum illud : vbi Glosa : Non expedit : Verum est propter onera matrimonij , sed expedit propter fornicationem vitandam . It is not expedient for hym that trauaileth towardes the kyngdome of heauen , to take a wife : but that is an harde matter , and all can not comprehende that saiyng , where the Glose saieth : it is not expediente , that is true , in respecte of the troubles of Mariage : but it is expedient , to aduoide fornication and vncleanely life . Againe saieth Hierom , Matrimonium , 32. q. 1. quomo . propter se , non est appetendum . Verum est inquit glosa , quia non ducit ad vitam , sed tamen appetenda est , causa vitandae fornicationis & propter prolem . Matrimonie is not to be desired for it self : That is true saith the Glose , for that , it helpeth not to life : but yet it is to be desired , that fornication maie bee aduoided , and for issue sake . Thus vpon occasion of your woordes , we haue straied a little further then we purposed , and yet I trust not vnprofitably to the reader .

But to you maister Martin , I write thus muche . Your self performed no maner of sinceritée , in reportyng either your aduersaries , or your frendes , for all your assured assuraunce of credite , and your promised warrantise . As in reportyng sainct Hierome , ye doe violently racke hym , and leaue out that whiche he did write a little before , for the chief declaration of the matter : so ye doe euen the same , in reportyng the saiyng of Chrysostome , leauyng out that , Cap. 10. ● . i whiche immediatly doeth followe to open the truthe . And yet ye write in your booke thus : that it is the nature euer of the heretikes , to take a peece of the aucthors wordes , and not the whole sentence . If this be a true maior , and then to you the minor is so manifestly agreable : what will the indifferente man then knit vp , thinke you , in the conclusion ? How faste soeuer ye call other men heretikes , and your self catholike , Math. 12. Ex operibus , saieth Christe , iudicate , of the fruites and deedes , geue iudgement : Ex verbis tuis iustificaberis , & ex verbis condemnaberis : Of thy wordes shalte thou be iustified , and of thy wordes shalt thou be condemned . And if ye would yet se this assertion proued an other waie & with an other reason , I would desire the reader to expende , an excellent poinct of his corrupt wrestyng & wranglyng , to iudge whether he in the beginnyng of his writyng , putte not on his naturall visure and chaste forhead , quae nescit erubescere , whiche knoweth no shamfastnesse : Euen to saie with the good Prelates , of whom Esaie writeth in his Prophesie : Cap. 28. Posuimus mendacium spem nostram , & mendatio protecti sumus : wee haue laied liyng for our hope and foundacion , and with lyes bee wee armed . In his seuenth Chapiter , Litera . N. 1 , Lib. 4. cap. 23. he reporteth a storie out of Eusebius , of an Epistle , whiche was written by Dennis Bushoppe of Corinth , to Pymrus a Busshpppe in Creta , of whiche storie he marueileth verie muche , that none of our menne , nor the Germanes , euer alledged the place in their writynges . But yet he saieth , when he had throughly considered the storie , he lefte his marueilyng , because he saieth , it maketh quite againste them . Firste I might retorte his owne checke , that 〈◊〉 ●eueth to the lorde of Cauntorburie ( in that he saieth , Ca. 5. 〈…〉 that no auncient writer maketh sufficient proofe , that Clementes Epistles were al true , and not counterfete ) For hath M. Martin so reade all the Germaines , that he can so saie , that it is not alledged of them in their writynges ? If I would so spende paper , I could referre him to half a dosen , that do expresly alledge the storie for a strong place against him , & al such as will laie heauy burthens of compelled chastitie , as is there written , or as Nicephorus termeth it , Lib. 4. Cap. 8. onus caelebatus , the burthen of sole life , as of necessitie , in the neckes of their Disciples , by the whiche , their infirmitie might bee in greate daunger . Whiche sentence thus vttered by Dionisius , the saied Pynitus , did well accept , as for the better counsail , and by his letters did desier the said Dionisius , to write to hym after that , some further matter of stronger meate , to feede his people withall . &c. Now sir , he leaueth quite out the first sentence , written by Dionisius : and also how Pynitus allowed his counsaill for the better , whiche is the pithe and chief matter of the Epistle and storie : and then violently draweth the laste woordes of stronger meate , to sounde to that purpose , that to lyue in syngle lyfe , and menne to renounce theyr wyues Lawfully Maried , should bee that strong meate , wherewith he should feede his people .

Whiche is so impudentlye wreasted and falsified , that a manne maie wonder what he meaneth thereby : Where sainct Hierome in catal . script . Ecclesi . makyng mention of Dionisius letter and Pynitus aunswere , draweth no suche sense out of them . And he can not saie , that he followed some mannes reportyng the place , or had not seen the place hymself . For he saieth , that he had througly considered that storie , to see Eusebius conclusion , as he hath here vttered it . Is this youre through seeyng and considering matters of weight , thus to peruert euident stories , which be in euery mannes handes , and yet for shame be not a shamed ? For verely youre throughly consideryng this cause , whiche ye haue in hande , is but througly falsifiyng the trueth thereof , with youre wilfull writing , & sleighty ouerseyng . And how soeuer ye would blinde the reader , yet Nicephorus storie , will sufficiently trie out the truthe of this matter , if ther were yet no other helpe , to maintaine the saied storie .

If the reader will now take youre maior again , wher ye saie that it is the nature of Heretikes to take a peece of the authors , wordes and not the whòle sentence , how might he proceede in probleme againste you ? And that ye maie better perceiue how throughly he hath considered other of his aucthorities and doctors , Lrā . Ee. iiij . b. if ye do but only loke vpon one page in his xij . Chapiter , ye shall see how throughly he hath belied more of his aucthors , and how negligently he hath considered what he there writeth . In the beginnyng of the page , he would make you beleue that S. Ambrose wrote that whole sentence . Vri est desiderijs agi ac vinci . Ne vincamur aunt , in nostra potestate est , per dei gratiam . And then he Englisheth it thus . That is to saie . To burne , is to be vexed with concupiscence , and to be ouercomed : But that we might not be ouercomed , is in our power through Goddes grace . Maister D. Martine , for all youre throughly aduised writyng , ye haue falsified sainct Ambrose in twoo pointes . For first sainct Ambrose saieth : vri est desiderijs , agi vel vinci . And not : agi ac vinci . To bee caried with desires , or to be ouercomed , and not : to bee caried with desiers , and to be ouercomed . For as well agi desiderijs as vinci desideriis ( as other interpretours expounde the place ) is , vstionem pati . That is , to burne . And to auoide either of them , sainct Paule graunteth mariage . For either of them excedeth Volatiles & Lubricas cogitationes innatae concupiscentiae : the soden and transitorie cogitations of luste that is in manne . But he , saieth S. Ambrose , that séeth hymself not able to perseuer by the violent motions of his fleshe , let hym marrie , rather then burne , and so peraduenture he maie afterwarde obtaine this thyng . So that he whiche either lieth in the flame of perpetuall desier of the other kinde in hart , or in outward déede , or executeth further his iuste : is said to brenne . Mary to feale desiers , and to ouercome them in deede , is a poincte of a strong and a perfect manne . Secondly , that other part of the sentence is not Ambrose woordes there , though your text and your translation would so blanche it out . But so dothe youre blinde guide , whom ye followed in this allegation , and in others , that impudente Pelagian Pighius : who , in his bookes condemneth sainct Augustine in that verie Catholike doctrine , whiche he defendeth against Pelagius : the tast and sute of which counter doctrine , like a good hound , ye folowe on a greate pace . And so in the next allegation ye misreport sainct Augustine , still followyng youre maister Pighius , whiche in his xv . controuersie reporteth this saiyng vpon sainct Augustine as ye doe , vntruely . Whiche part of your booke ye stale out there verbatim , because ye would be suer to treade in his steppes , like a learned man . Ye auouche , as liyng Pighius doeth , that vpon this place of the Apostle ▪ eueri person hath his owne gift , one after one sort , and an other after a nother sort : that S. Augustine should say further in this maner , vnusquisque iuxta votum suum &c. That is to saie : euery person according to his vowe and desier , hath the gift of God . So that if the partie self wil , he maie conteine and haue possibilitie by the graunt and pleasure of God . In whiche sentence ye do vse muche violence in your translation , to make ( votum ) there to signifie a vowe , as ye speake of vowes . For ( votum ) there signifieth no more a vow , then it doeth in this place of S. Ambrose , writynges de virginibus Non enim imperari potest virginitas , sed optari . Nam quae supra nos sunt , in voto magis quam in magisterio sunt . Uirginitie maie not be commaunded , but it may be wished . For such thinges as bee aboue oure nature , bee rather in wishe then in will . Then vpon this ye conclude an argument , Ergo. &c. where sainct Augustine writyng vpon this place : euery man hath his proper gift of God . &c. saieth thus . Who then geueth these thynges ? Who doeth distribute to euery manne his proper gifte , as it pleaseth hym ? Uerely God , in whom there is no wickednesse or parcialitée . And therevpon by what equitée he maketh some thus , and some thus , it is to man either impossible to knowe , or els very harde . Thus writeth sainct Augustine vpon that place , although that other sentence , so taken as it is ment , and written by the aucthour thereof , is godly , but not as you and Pighius suspiciously would drawe it .

Also where ye define , that it is in our power and election to liue in virginitée , if ye will doe as sainct Paule did , ye saie , when he saied , ter dominum rogaui . &c. that is : for the whiche I haue praied thrise to our lorde , that he would take it awaie from me . &c. Uery well sir , but then in this request , because sainct Paule was not heard , for all his thrise askyng : what els maie wee learne by that example , but that God will not geue all thynges that wee aske ? Then this place , whereto ye bidde vs goe , beateth doune quite your assertion , that euery man maie haue virginitée at his pleasure for the askyng .

De adulterinis comugijs .

Lib. 2. cap. 18.

Sainct Augustine saieth thus . Qui potest capere capiat . Ergo , qui potest , capiat , quod nōomnes capiunt . Possunt autem capere , quibus hoc praestat misericordia dei occulta , sed non iniusta . He that can take it , let him take it , ergo , he that can , lette hym take it , whiche all men take not : but thei be able to take it , to whom God graunted it by his secrete mercie , but yet righteous . And again he ( of grace and free will ) writeth thus : Not all menne take this worde , but to whom it is geuen . Now to whom it is not geuen , either thei will not , or els thei fulfill not that whiche thei will . For to whom it is geuen , so thei will it , that thei maie performe that , whiche thei will . Wherevpon that this woorde ( whiche is not taken of all ) maie bee taken of some , it is bothe Goddes gifte , and free will . Thus farre sainct Augustine .

Capitulo 12. Latera E● . 1. Lib. de ca●itate dei . Cap. 4. Also ye saie , that the will , muste goe before in manne for this saied chastitée , and then God will surely followe with his gifte and grace . &c. Sainct Augustine saieth plainly , that God muste first geue the gifte , and prepare the will , alioqui , saieth he : ex illis essent potentibus , quorum infirmatus est arcus , or els thei should be of those strong men , whose bowe is to weake . And further he saieth : it is he that geueth the vowe to the vower . For no manne can vowe rightly any thyng to our Lorde , excepte he doe receiue that whiche he will vowe . And the Counsaile Aransican , kept about the daies of Leo the first , Cap. xj . saieth thus of the bonde of vowes : No manne can rightly vowe to our Lorde any maner of thyng , except he receiueth it from hym , as it is written : Suche thynges as we haue receiued of thy hande , wee geue it vnto thee . &c. And Ciprian : De baptismo Christs . gratias ago tibi Clementissime deus , quia quod quaeris a me , prius ipse donasti . I geue thee thankes , O moste mercifull God , for thou doest firste geue me that , whiche thou requireste at my hande . And Prosper writeth in verse .

Optima vota deo , quorum est dator ipse vouentur , Hoc sursum dignum est ire , quod inde venit .

Those vowes be beste vowed to God , whiche he geueth hymself , and that is worthie to returne againe , from whence it came . Also ye affirme , Cap. 12. liter● Ee. 4 that it is bawdrie doctrine to teache , that the spirite of God muste geue testimonie to the conscience of man that hath so vowed , whether he perceiueth by the stirring of his flesh , that God hath so called him or no. Sainct Augustine himself then vttereth bawdrie doctrine . Cap. 44 For writyng of holy virginitée , he saith thus . What then shall the virgine thinke ( saieth he ) the secrete iudgementes of God , that is to saie : the giftes of God , whiche doe not bewraie and declare theim selues to euery man , but in the triall and interogation of temptation : and that ye maie the better trust that it is sainct Augustines doctrine , Primasius his owne very scholar , writeth not muche from him . For thus he saieth : 1. Cor. 7 Nam si vnusquisque hoc ad carnem suam reuocet , & videat se virginitatem seruare non posse , nubat , ne fornicando turpis appareat . that is : for if a man will fall to a rekonyng with his fleshe , and perceiueth that he hath not the possibilitée to kepe virginitée , let hym marrie , leste by committyng fornication , he should appeare dishonest .

Also ye call it a beastly , Cap. 13. F●●j . saiyng , to alledge sainct Iames circumstaunce , if GOD will , if wee liue , of suche menne as will make vowes , whiche doctrine ye write , to be reproued by the next texte of sainct Iames that foloweth . Whiche ye report thus : Nunc autem exultatis in labiis vestris , and ye doe Englishe it euen so : but now ye reioyce in your lippes . But how truely , let the very Cobler iudge what lippes ye haue . And as for the conditions aforesaied , the blindest of all the Lawiers and Schoole men , whiche doe entreate of vowes throughly , defineth plainly , that in euery made vowe , this generall condition is implied and annexed : If it please GOD , if I maye , if I liue . &c. In omni voto ( saieth some ) considerari debet , quid liceat , quid deceat , quid expediat . And againe : Sicut iuramentum factum in materia iuris , recipit omnes limitationes iuris , sic & votum , cum ambulent pari passu . that is to saie : In euery vowe muste bee considered , what ought to bee doen , what maie be doen , what becommeth to bee doen. And as an othe made in forme of Lawe , receiueth all the limitations of the Lawe : euen so doeth the vowe , for bothe of them walke after one gate and fashion .

But because ye bee a lawier , ye maie peraduenture thinke , that your self is of as good aucthoritie as these Summaris●es be . I will for your learnyng , bryng you suche a writer , as I thinke ye will neuer bee so good a Ciuilian , as he is knowen to bee a Deuine . 〈◊〉 9. cap. 18. Cirill by name , who writyng vpon S. Iohn , and vpon Peters bold promise , confuteth your vnlearned writyng in that whole parte of your booke , whiche ye doe so boldly bolster out . Quoniam quae priscis acciderunt , ad doctrinam nostram scribuntur : hoc loco moneri nos arbitror , non oportere quicquam deo a nobis promitti , vt certum , quasi nos domini rerum essemus , partim quia quod posse a nobis fieri credimus , vires nostras non nunquam excedit , partim , quia non sine arrogantiae crimine , hoc nos , aut illud facturos dicimus . Illud enim in omnibus , quae agere volúmus dicendum est , quod discipulus Christi nos docuit : Si dominus voluerit . Voluntas enim , apparatusque animae , nobis bene agendi , semper messe debet . Viam autem , potestatemquè agendi , quam non habemus , temerarium est nobis attribuere . Sic & deo rerum omnium nostrarum gubernationem , vt decet , accomodabimus , & tutiûs faciemus non vouentes , qùam ea vouentes quae reddere potestatis nostrae non est .

Forasmuche as suche thinges as chaunced to the old fathers , bee examples written to vs for our learnyng : In this place , I iudge , that we be put in mind , that nothyng , as certen , ought to bee promised of vs to God , as though wee were the Lordes of thynges . Partly , because that it excedeth oure abilitie many times , whiche we beleue maye be doen of vs : partly , for that we can not say , that we shall doe this or that , without the crime of arrogancie . For this must be alwaie saied and spoken in al matters that wee will doe , that same whiche Christes disciple hath taughte vs : If the Lorde will . For a will and an indeuoure of minde , must bee alwaie in vs to do well . But to attribute to vs , the waie and power to do that is not in vs , is a soolehardie boldnesse . And so by this meanes , shal we , as it is mete for vs , referre to God the gouernance of all matters , and more safely shall we doe if wee vowe not , then to vowe suche thynges as are not in ●ure power to render and to perfourme .

Also ye affirme fiue or six tymes in youre booke , Ca. 12. P.M. that sainct Augustine called the mariages of votaries , worse then adulteries , and ye make hym to saie thus . Non dubitauerim dicere , tales nuptias esse peiores adulterio . I doubte not to affirme , that suche mariages are worse then adulteries . Where in verie dede sainct Augustine proueth them to be mariages . And saieth in that conference : Non possum dicere quidèm , a proposito meliore lapsas , si nupserint faeminae , adulteria esse , non coniugia . Sed planè , non dubitauerim dicere lapsus , & ruinas a castitate sanctiore , quae vouetur deo , adulterijs esse peiores . That is : I cannot ( saieth he ) call the mariages , of those women , which be fallen from the better purpose , if thei marie , adulteries and not mariages : but plainly I would not doubt , to call their slidynges and fallinges from their holy chastitie , whiche is vowed to God , to bee worse then adulteries . S. Augustine confirmeth this to be his iudgement , writing vpon the 75. Psalme . Saiyng : Quae autem respexit ad nuptias , non quia uoluit nubere , damnatur , sed quia iam ante recesserat , & fit vxor Loth , respiciendo retrorsum . She that hath looked backe to mariage , is not dampned because she would marie , but because she went backe before , & is made like to Loth his wife , by lokyng behinde her ,

Also ye teache , Ca. 12. E● . 〈◊〉 Ca. 2. C. q that sainct Paule exhorted Tymothie not to marie , and make hym to saie these woordes : Oportet Episcopum puduum esse : A Bushoppe must bee chaste . Yet Chrisostome vpon the Epistle whiche he writeth to the saied Tymothie , saieth , that though he wished euery manne as himself was , that is to meane , continent : yet did he not require that perfection of Busshops , but was content , to prescribe to them not so hie a charge : Lesse , saieth he , the Churche should want necessarie and honest ministers . Of whom ye maie learne , that S. Paule ment not to bind Bushops from liyng with their wiues , if thei weere not endued with the gift .

Cap. xi . y. ij . Also you teache that the old lawe is confounded by the newe lawe . Meanyng that this texte , crescite & multiplicamini , growe ye and mulplie , is confounded by the writyng of sainct Paule : art thou free from a wife ? Seeke not then to haue one . Where all Deuines holde , that that text standeth yet as strongly for the institution of all mariages till the worldes ende , as this texte : He that striketh with swoorde , shall perishe by swoorde , standeth strongly to mainteine the lawe of the sworde to the worldes ende . De habitu virginum . But Ciprian writeth more learnedly and truely , and saieth , that this first sentence grow and multiplie , commaunded generation . The second sentence counsailed to continencie . Yet but to them , whiche be able to attaine to continencie , saieth he .

Cap. 3. D. 1. Also ye affirme statly without all doubt , that Pope Calixtus , whom ye alledge to be so nighe the Apstles daies , that he might haue knowen them ( for ye saie that he was within one hundreth yeare after that the longest liuyng apostle died . Where , if ye had saied within twentie yere of sainct Ihons death , Dist. 82. proposuisti . ye had spoken more like , that he might haue knowen hym , as Pighius saieth , but yet so should ye both lye in so saiyng . But to go on ) he should ( as ye saie ) decre , that priestes , Deacons , Subdeacons and Monkes , should neither marrie wiues , nor haue concubines : and that their mariages should be disseuered , and committed to penance . And further ye write , that Pope Lucius , whiche was aboute the yere of our Lorde . CClxv . should decree that none should be receiued to the ministerie of the aulter , but suche as would obserue perpetuall continencie . I answere . Sir , ye haue a greate delight to make those your beste argumentes , where either the aucthors did write worste , or where thei lyed , or where the collectour of their saiynges , or the Printer might easely erre , in the recitall of their names . For first ye shall not finde these emong the Apostolicall decrees of those twoo Bushoppes , written by them , excepte ye haue any secrete written decrees your self alone . Furthermore , stories reporte commonly , that Siritius , whiche was Pope anno Domini . 388 did first inhibite Priestes and Deacons mariages : Gregoriu● 〈◊〉 dixi● : Sul atacom● semel factu , 〈◊〉 non nubere . For so emong others testifieth Polidore . And so writeth the gloser of the Decrees Disti . 84. that Siritius brought in continencie to the Priestes and Deacons , as Gregorie did to the other ministers , that is , to Subdeacons . And Gratian himself affirmeth . Dist. 28. De syracusane , that before the Counsaile of Ancyran , whiche was anno Domini . 308. the continencie of ministers was not yet brought in . Moreouer the ninth Canon of the Counsaile Agatense , vnder Celestine the first , reporteth Siritius to bee aucthour of this prohibition . And Innocentius the firste , whiche was nyer those daies , in his Epistle to Exuperius , about the yere of our Lorde . CCCC . referreth the same to Siritius , saiing : si ad aliquos forma illa Ecclesiasticae vitae pariter & disciplinae quae ab ipso Siritio ad prouintias commeauit . &c. If the forme of Ecclesiastical life and discipline , which was deriued from bushoppe Siritius , be not yet come to their knowledge . &c. Where if it had been Calixtus or Lucius discipline , he would rather haue referred it to theim , then alledged it vpon the latter Busshoppe , for the greater aucthoritée of antiquitée , as ye doe ( vt supra ) And in other places , with wresting and violent contortyng , ye would make the Apostles to teache all that you saie , somtime vouchyng their Epistles , sometyme their Canons ( so coumpted theirs ) makyng the doctrine of them equall , with the aucthoritée of the Gospell immutable . But ye will aunswere , that ye finde theim in the booke of the Decrees , alledged vpon them . Sir , because ye haue many obscure copies , looke in some written boke of the Decrees , whether one be not named for an other , as some bookes referreth the Canon of Gossyprike , to Pascall the firste , and some to Pascall the seconde : whiche thynges maie be seen diuerse tymes in the bookes of the Counsailes , so noted by hym that did set them out . And sometymes the Canons of the Counsailes were falsified by heretikes , as maie be seen in the sixt counsaile Constantinople . And sometyme corrupted by the Popes them self , as Pope Zozimus vntruely corrupted the Canons of Nicene Counsaile , for the aduauncemente of his vsurped iurisdiction , but it was proued false , by the diligence of the Bushops of Affricke in their Counsaile , where at sainct Augustine was presente : As my Lorde of Durisme noteth his falshoode in this poincte , in his Sermon before kyng Henry . And sometyme the Romanistes of set purpose , will corrupte the aucthours for their purpose : as Gratian for the aduauncemente of the Rome See , and for the aucthoritée of the Decrees , falsifieth a place of sainct Augustine de doctrina Christiana lib. i. Cap. viii , and alledged Dist. xix . In canonicis : whiche is thus noted by Alphonsus de castro aduersus hereses . Lib. i. ca. ii . And how truely the Epistles which be ascribed to Clement be his , for all your gorgious blaunchyng out of this matter , against the Lorde of Cauntorburie , he that hath but halfe an eye , maie sone iudge , as the Decretall Epistles of Anacletus , Euaristus , Sixtus , Victor . &c. how conyngly thei be counterfeted , if the matters therein conteined would not bewraie the reporting of the scriptures in them , out of sainct Hieromes translation ( whiche was a good while after them ) maie shewe the falshode . And therefore it is no euil counsaile of sainct Paule : Omnia prabate , quod bonum est tenete : Proue all thynges , but keepe that whiche is good . Quia multi seductores exierunt in mundum , & seducunt , si fieri possit , etiam electos : For many deceiuers are gone forthe into the worlde , and doe deceiue ( if it were possible ) euen the electe .

Also ye teache , that all the Priestes haue married against the Apostles doctrine : and that Greke priestes married , could not be suffered to be made Priestes , excepte thei promised conuersion , and no more to keepe with their wiues . Also ye affirme , that the prohibition of Priestes mariages , was the teachyng of the Apostles : where the Apostle saith plainly , that the prohibition of mariage , is the Deuilles teachyng . And as for kepyng their wiues , ye your self can not deny , but Priestes might vse their wiues , excepte onely at suche tymes , when their turne was to serue in the Churche , to saie Masse , as the Lawe prescribeth . Dist. 31. Quoniam in . Moreouer it is plainly affirmed in the Lawe , and sainct Augustine is aduouched for it , that the Churche hath constituted many thynges , Dist. 84. cum in that the Apostles did neuer order . That is to saie : Of the continencie of ministers , and that thei made no institution , of not vsing mariage alreadie contracted . For if the Apostles had so doen , the Priestes of the Easte Churche would haue acknowledged it , and receiued it . Yea , it is manifestly decreed in the sixte generall Counsaile , holden at Constantinople : in these euident wordes : Dist. 3● . Quonian . Quoniam in Romani ordine canonis . &c Whereas wee knowe that it is decreed , by the order of Rome Canons , that thei whiche take the order of Deacon or Priesthod : doe confesse that from thenceforthe , thei will haue no Matrimonicall companie with their wiues : yet we , folowing the old auncient canon of the Apostles diligence , Pond●r these woordes , the Canons of the Apostles , whiche 〈◊〉 answere his w●ighty 〈◊〉 in his vii Chap. A● . ● ▪ Pondera h●c verba , quod Aposto●● do●uerun● . &c. and the ordinaunces of holy men : will , that lawfull mariages from henceforthe to bee aduailable . Myndyng in no wise , either to separate their companiyng of wedlocke with their wiues , or yet to depriue them of their familiaritée , betwixt them selues in tyme conuenient . And there further is it saied , that neither Subdeacon , Deacon , or Prieste , if thei be diligent in their office , ought to be repealed from suche order , though thei kéepe companie with their wiues , and that in the tyme of their orders takyng , thei ought not to bee compelled to promes chastitée , or to abstaine from their lawfull wiues . And further this generall Counsaile saieth , that suche as of presumption will depriue any of the foresaied Priestes or Deacons , from their lawfull wiues , contrary to the rules of the Apostles , should bee deposed from their liuynges : and that suche Deacons and Priestes , as for holinesse or religion sake , will expell their wiues from them , ought to be excommunicated . And if thei persiste , to be deposed , whiche said Counsaile yet ye wreste , to make it sound that Priestes should bee bounde to promise a conuersion , and a forsakyng of their wiues , in your seuenth Chapiter , when ye alledge the seconde Nationall Counsaile , Cap. 7. M. iij. holden at Carthage , wherein ye saie was decreed , that Deacons , Priestes , and Busshops should be continent , with these woordes : vt quod Apostoli docuerunt , & ipsa seruauit antiquitas . &c. Where ye admonish the reader to ponder those wordes : quod Apostoli docuerunt . &c. that is : whiche thyng the Apostles taught , and the Elders haue obserued . In whiche glosyng and notyng , maister Martin , ye make shamefull worke , as to hym that will compare these Counsailes together , will appeare . For firste ye belye the Apostles , to saie on their heades , that thei taught suche conuersion from their wiues , as ye maie see euidently here in the sixte Counsaile at Constantinople , the contrary . Also this seconde Counsaile at Carthage , did nothyng els but ratifie that decree , whiche was made in the firste Counsaile there . And that was no other , but that deacons , priestes , and bushoppes , beyng single at their admission , should not marrie wiues a newe , after their orders : and not to forsake those , whiche thei had married before hande . And where ye would haue these wordes pondered : quod Apostoli docuerunt . &c. I praie you maister Martin , where did the Apostles teache suche doctrine in all their Epistles ? If ye alledge the .xxv. Canon ascribed to the Apostles : then is that a pleasaunt Canon for your purpose , to haue so many senses conteined therin , sometyme to importe that Priestes maie not marrie after order : and now that Priestes married , maie not vse their wiues maried before . I perceiue ye maie drawe what sense it pleaseth you of that Canon . Dist. cum inpraeterito . But when ye haue all doen , M. Martin , ye must come to the glose , that is commonly made vpon those woordes : Apostoli docuerunt : id est , docuerunt exemplo , by example ( as the text in the decree saieth ) opere , & admonitione : non institutione vel constitutione , that is , by deede & doctrine , not by institution & decrée , as the glose saith . And this is the glosers minde on the Decretalles whom also I doe aduouche for this your confutation , and detertion of your craftie peruertyng the said Counsailes . But yet how sounde this glose is , that the Apostles taught by their example , that after Apostleship thei forsoke their wiues , the storie wil impugne it . But thus I set an olde tried and aucthorised Canonist , against a newe starte vp Ciuilian , or a self willed Lawier .

Also ye affirme that Clement , the seconde Pope ( as ye contende ) after Peter , made a decree , that Priestes and Deacons should not lye with their wiues . And vpon this aucthoritée , ye make a great a doe , and aske , how can this be auoyded with any face or colour . &c. and ye saie , that it was sainct Peters doctrine , and that sainct Peter commaunded hym to write his bookes , to Iames. Cap. 〈…〉 &c. How truely ye saie it , let the Counsaile before spoken be iudge , and let Paphnutius also bee iudge , whom for shame ye can not but aduouche in your booke , who resisted that any suche Lawe should bee brought in , who was a good while after sainct Clement was dead , and rotten : And he called suche companiyng of priestes with their wiues , chastitée : where ye call the self same mariages , that Paphnutius ment of , licensious liuyng and libertie . And further ye call suche Priestes as continued with their wiues , Cap 9. Q. ● . that thei had married before their Priesthode , flat heretikes . Also ye deny plainly , Ca. 13. GG . ● . that Philippe the Apostle was married , or that he had any daughters , where Eusebius affirmeth it plainely , that bothe Philippe the Apostle had three daughters , and Philippe the Deacon and Euangeliste had foure .

Also ye doe aduouche it by Nicephorus storie , that Philippe the Apostle liued euer a virgines life , Cap. 13. GG . i and was neuer married . Where the self same Nicephorus euidently writeth thus . Lib. 2. ca. 44 How stōo●th it with this that the Apostles forsoke their wiues , and caried other women about with them . An isti tamen Apostolos quoque reijcient ? Petrus sequidem & Philippus , liberis creandis operam dederunt . Et ꝙ idem Philippus Apostolus , tres filias habuit . That is to saie , will these ( a Goddes name ) reiect the Apostles also ? For truely Peter and Philip did geue theim selues to begette children , and that the saied Philip the Apostle had three daughters : and where ye saie , that Philip caried about with hym his sister Mariamna , and ye reporte these woordes vpon the saied Nicephorus : Cum ipse caelibem vitam duceret : when he on his parte liued a single life , and was vnmaried , and neuer maried . The truthe of the story , euen by the same Nicephorus saieth . Cum ipsa vitam per virginitatem sibi exigendam statuisset : when she on her partée , had purposed with her self , to liue out her life in virginitée : whiche could not bee spoken of Philip , if he had three daughters , and gaue himself to get more .

Also ye laboure to proofe that all the Apostles , except Peter , were without wiues , Cap. 13. 〈◊〉 Ca. 13. 〈◊〉 . 1. Cor. 11. where sainct Ambrose , as ye alledge your self , affirmeth plainly , that all the Apostles had wiues , except Ihon and Paule . And Orygen saieth , that some of the Apostles were in wedlocke . And Ignatius testifieth in a booke printed before Luther was borne ( whom , 〈◊〉 Epistola ad philadelphien●● . and the other Germanies ye defame to haue corrupted the bookes , suche is youre foule shift ) writyng thus : Sicut Petrus & Paulus & caeteri Apostoli qui nuptijs fuerunt sociati . As Peter and Paule , and other the Apostles whiche were conioyned in matrimonie .

Ca. S.P. ij . And where ye number S. Luke the Euangelist among them that weere neuer maried : Platina saieth , that he liued in Pope Cletus daies , and liued fower score yere and thrée , and had a wife at Bithinia . And Platina his reporte maie bée true , though sainct Hierome saie that he liued fower score yere and fower , then hauing no wife . For though he died without a wife , yet it foloweth not , that he neuer had one . And again , sainct Hierome was not verie indifferent to mariage , as appeareth in appliyng Salomons text to maried folkes : stultorum infinitus est numerus : and furthermore in the ouermuche praise of virginitie , he would saie more then inough . As in his booke of Ecclesiasticall writers , rehearsyng Lucius Seneca among them , he writeth , that he was vitae continentissimae , that is , of a moste continent liuyng . Yet stories make mention what an excellent woman he had to wife , whiche would nedes die with hym , in the like death that he was iudged vnto by Nero. Let Nauclerus be witnesse .

Ca. 13. hh . 4. Also ye affirme boldly that Peter earied not his wife about with hym , but might haue some other sober Matrone , to attend vpon hym , Ca. 12. CC. ij . z. ij . and that he forsoke his wife , and all by avowe . And where in your xi . Chapiter ye seme to doubt , whether Peter had a wife in his Apostleshippe or no : forgettyng your selfe in your xiii . Chapiter , ● . h. iij. ye conclude , that she was dead , when Peter was called to bee an Apostle , though Tertulian tell you there the contrarie . But ye saie , that probable reason induceth this truthe . And further ye saie , 〈◊〉 . 13. GG . iij that all other the Apostles , had not their wiues followyng theim , but other riche women that ministered to their necessities . Lib. 7. Recog●it . Sir , sainct Clement ( whose Epistles ye labour so earnestly to make autentike ) writeth plainly , that she was with hym in his peregrination when he preached , and saith thus : that Peter would haue no bodie with hym , but that could without hurt of his Godlines follow hym . id est : that he should not forsake his faithfull wife or his Parentes &c. And saieth , that his mother was with Peters wife , and iorneied with them , and afterwarde aduoucheth her for a witnesse . In presence , saieth he , of the wife of my Lorde Peter . And Peters wife , saieth he , testified , that it was true . Li ▪ 7. stroma●● And bothe Eusebius , Clemens Alexandrinus , & Nicephorus telleth , that Peter did put her in minde of the Lorde , when she was goyng to her passion : and that he reioyced , that she was called vnto martyrdome , & spake to her by her own name , Mat. 19. and by the name of wife . And as for forsaking her , where ye speake determinatly : yet Origen beyng nier his tyme , then ye be by half a score yeres , doubteth of that matter , & writeth thus . Petrus vxorem fortè reliquit . Peter peraduenture did leaue his wife . Dist. 31. 〈◊〉 ●●fitemur . And Pope Leo the nineth , Panormitan , and the gloser of the decrees , bee of opinion with the scripture , that the Apostles caried their wiues aboute with them , saiyng thus . Quod Apostoli ducebant vxores secum , vt seruirent eis in cibis parandis , & ab eis pascerentur , cum essent pauperes , de mercede praedicationis . That is : the Apostles led their wiues with them , that thei might serue them in dressyng their meate , and to be fed of them , beyng as thei were , poore , of their stipend of their preachyng . Wher ye saie fondly that the Apostle speaketh of eatyng and drinking , Cap. 13. 〈…〉 and not of writyng .

Also ye saie , Cap. 13. 〈…〉 . that scripture t●acheth vs , that praier & fastyng , be the meanes for vs to liue in chastitée . As ye proue it by poetrie , and is ye saie , a better remedie to take a waie brennyng , then is mariage . For the companie of a woman , ye saie , encreaseth the appetite , rather then extinguisheth it . And for this ye bring in the example of laye mens outrage in this matter . And ye saie , before mariage a man had but onely the burnyng of the fleshe : where as after mariage , he shall haue both the burnyng of the fleshe , & the burnyng of conscience for euer ▪ Ca. 12 Ee. 4. O vain doctrine & ieopardous : wher S Paules wisedome was for this inconuenience to appoinct mariage if thei can not liue chaste , saiyng , let them marie . And Gods wisedome then belike , both in his first institution , & second institution , as Ioannes Genesius writeth , lacked your wit & counsaill in his ordinaunce . Maye not S. Paule worthely speake to you : O homo tu quis es , qui exaduerso respondes deo ? O thou blether-blowen wise man , Ro. ● . what art thou , that thus frowardly and ouer-wharthly bawiest against God ? Wher sainct Augustine and all other of the holy chaste fathers of the Churche , appointeth mariage to be the remedie . Yea , thei saie to the votaries , that mariage is better for them , then to burne . And counsel●th them , and all others to resorte to the hauen of Wedlocke , who doeth teache , leste the infirmitie of manne should fall into daunger of incontinencie , let it be holden vp and staied with the honestie of matrimony . That mariage represseth the concupiscence of the fleshe , heare what Damascene saieth . Damascenus Libr. 4. ca. 25. de orthodoxa fide &c. Damascene after his praise of virginitie , in comparison of Matrimony , saieth , Haec enim dicimus , non nuptijs derogantes . Absit enim . Nam scimus dominum , presentia sua , nuptijs benedixisse , & eum qui dicit , honorabiles nuptiae . Sed bonis nuptiis meliorem virginitatem agnoscimus . In virtutibus enim & intensiones & remissiones sunt . That is . While we saie these thynges , wee doe not derogate mariages , for God forbide . For we knowe that the Lorde by his presence hath blessed mariage , and we knowe hym that said , honorable is mariage , but we confesse virginitie to be better then the goodnes of mariage . For emongest vertues , there be degrées , more or lesse . Lo this diuine calleth mariages good , and numbreth it emongest vertues . And further saith cleane contrary to your corrupt assertion , wherin y● saie that mariages rather doe excite concupiscence , then quenche it , for thus he saieth by and by after . Bona quidem liberorum procreatio , quam nuptiae constituunt . Et bonae nuptiae ob fornicationes quas prescindunt , rabiem concupiscentiae , per legitimam commixtionem , non sinentes ad iniquos furere actus . The procreation of children assuredly is good ▪ whiche mariage doeth ordaine , and mariage is good for fornication , whiche it doeth cut of , not sufferyng the furie of concupiscence ( by reason of the lawfulnes of mariage company ) to rage to wicked actes . And S. Gregorie saieth : In pasio● alibis Peritus medicinae caelestis Apostolus , non tam sanos instituit , quàm infirmis medicamenta monstrauit , dicens : de quibus scripsistis . &c. Bonum est &c. Propter fornicationem autem vnusquisque suam habeat vxorem . &c. Qui enim fornicationis metum praemisit , profecto non stantibus preceptum contulit . Sed ne fortasse in terram ruerent , lectum cadentibus ostendit . The Apostle beyng skilled in heauenly medicine , did not so muche ins●ruct suche as be whole , as he shewed medicines to the sicke , saiyng : of suche thynges as ye wrote vnto me . &c. It were good for a manne not to touche a woman : yet for fornication , let euery manne haue his wife . &c. In that he putteth before the perill of fornication , vndoubtedly to suche as dooe not stande , he made it a precept . But leste thei perchaunce should fall vpon the grounde , he graunted a bedde for their fallyng .

Also ye magnifie muche , Cap. 13 II. iij. Innocent the firste , for his slaunderyng of Mariage : and ye call hym that holy writer , as ye reporte Hildebrande , Cap. 12 Ee. 4. Cap. 13. KK Gregorie the seuenth , verie honourably , and call hym in one place , sainct Gregorie . And ye saie the Emperour Henry the fourth , was moste charitably and curteously rebuked of him . And ye saie , that Hildebrande reformed the priestes , which were in the tyme of that Scisme newely stollen into Marriage . Where Nauclerus expressyng the storie , reporteth , that when the Archebushoppe of Mogunce , sentiens non parua constare opera , vt tanto tempore inolitam consuetudinem reuelleret . &c. Understandyng that it would coste hym no small labour , to vndoe and dissolue that custome ( of Mariyng ) by so long tyme rooted , and to reforme the whole worlde in her olde and weake age , agreably to the rules of the primatiue Churche : determined to deale more moderatly with them . And Cardinall Benno , which was a Cardinall in his daies , declareth how cruelly the Emperour was handeled by hym , that when this foresaied sainct Gregories counsaile tooke no place , where he hired a desperate man to waite the saied Emperour in his oratorie ( where he vsed to say his praiers ) to haue slaine hym , by lettyng a stone fall doune from the roofe vpon hym : at the laste after the said Emperor had laine longe flatte at the feete of one of the Popes legates , askyng and crauyng the Churches mercie ▪ whiche was vtterly denied hym : was finally deposed from his Emperiall dignitee , as the storie is lamentably written by the saied Benno .

But as for this saied Innocent the firste , how holy soeuer he was , in suche holy decrees , so sone followyng his noble predecessour Siritius , in whose woordes and phrase , he treadeth in , as holily and as nigh , as ye treade in Pighius steppes : yet I thinke , ye obey not all his decrées . For he decréed , that Saterdaie should be fasted : because , saieth he , Christe laye in his graue on the Saterdaie , and the Apostles fasted the Saterdaie . Which decree of his , for fastyng , is as well kepte , as his decree for chastitée emong the moste part of his shauen subiectes , or as Telesphorus statute is by foolishe gloses trifled awaie in the decrees . Dist. 4. statu●●●s . But how holy soeuer he was in his vowe of chastitée , belike he vowed not wilfull pouertie . For his infinite vesselles of plate , whiche he gaue to the churche of Rome , his wonderfull buildinges of churches , houses & common Bathes there , declareth that he died no great beggar . Neither in déede was he bound to that vowe now , for it was after the gift of Constantine , after whose daies , the bushops of Rome neuer were made them selues Martyres or sainctes : but then became to Canonise sainctes , that were catholike like Constantine , and made Martyres of other menne , suche as were barkers against the libertees of the Churche . In deede , this holy Innocent was from Peter , as Marianus Scotus writeth , the .xxxix. Pope , where Melciades was the laste Pope martyre , whiche was in order from Peter , the .xxxiij. whiche did shedde their bloude , saieth Fasciculus temporum , for the holy Testament of Christ . And as this Innocente was farre from Peter in succession of tyme , so was he further from hym in succession of life and conuersation . For Clement sheweth , that he was so farre vnable to aduaunce the Churche of Rome , as this Innocente did , that he reporteth these to be Peters woordes : Panis ( inquit ) mihi solus cum oliuis & raro etiam cum oleribus in vsu est . Indumentum hoc est mihi quod vides : tunica cum pallio , & haec habens , nihil aliud requiro , hoc mihi sufficit . Onely bread is my vsuall foode , with Oliues , and seldome with wortes and herbes . As for my gramentes , be suche as ye see , a coote with a cloke : and hauyng these , I require no more , saieth Peter , for this sufficeth me . And Christianus Druthmarus , an olde aucthour , about the yere of our Lorde . 800. writyng vpon Matthewe the tenth Chapiter , saieth , that Peter helde his Busshopricke in Rome .xxv. yeres , and yet had not for all that in his possession , so muche as fiue foote of grounde of his owne . It was greate pitee , that good Constantine was not in these daies of the Churches infancie . But yet perhappes Peter would haue taken no suche thynges at his handes , as Siluester was infected with , for his vowe sake . As this Ciuilian maketh it an article of doctrine , that Peter by a vowe lefte all thynges , house , lande , shippe , nettes , wife , and all . So that by that example of his , his successours haue sworne a vowe , to drawe all thinges to them selues ( wiues onely except ) and yet in stede of them , some other thinges . It might be wondered at , what should make Peter so poore and beggarie , if this Ciuilian had not a readie answere to shewe this cause , as he doeth declare in his booke the like . Surely the charge of his wife , & his nise daughter Petronil , made poore Peter to goe in a thredbare coote , or els for scrapyng and purchasyng lande for his wife , & to set out his deare doughter , the better for her mariage , he spoyled the Churche patrimonie , and left but bare walles , Pag. ●33 . neither Cope nor Uestimente , nor siluer Chalice neither , and yet kepte but bare hospitalitée , to the greate dishonour of the Churche . And these were like to bee the causes , that he could not leaue so muche by Testamente to his owne Churche , as this Innocent in the man age of the Churche was able to doe . But without doubte , Peter was in an vnluckie tyme , and so was his See as vnhappie , for .xxxiij. of his next successours loste their heades : some as charged with treason , and some with heresie , one after an other : whiche euill lucke , if it should returne againe to the Bushoppes in Rome at their See : I would bee suretie for them ▪ that thei would not iudge the ambition for the place , so honourable as thei doe . Although yet S. Gregorie the firste writeth , De ●ura pastor parte . 〈…〉 that it was then honourable to desire to bee a Busshoppe , when he was like to bee the firste , to goe to martyrdome for his flocke . But now the Churche is better confirmed , and coumpteth it honourable for Bushoppes , to brenn● their owne brethren Bushoppes , if thei will take vpon them to stande for the holy Testament of Christe . But let vs here what names this holy Innocent geueth to innocent matrimonie : No holy names , Cap. 13. II. iij I warrant you . For he calleth it in the same Chapiter of that decrée , that maister Martin calleth him an holy writer for , carnall concupiscence , filthinesse , infidelitée , and a life of the fleshe , that can not please God . Whose veigne in holines , this holy Martin foloweth righte vp and doune , in his booke . For he calleth the seconde mariage of Laye menne , more lawfull then honest , and bryngeth in many aucthoritées of prophane auctors , that calleth their twise mariyng , but lawfull incontinencie , and nameth them adulterars by Lawe , Ca. 4. and concludeth , that Paule thereby was moued , to forbidde Priestes to marrie twise . But here it is méete to note , what monition sainct Augustine gaue against suche bletherblowne wise men : writyng de bono viduitatis : Sicut bonum sanctae virginitatis , quod elegit filia tua , non damnat vnas nuptias tuas : sic nec viduitas tua , cuiusquam secundas : hinc enim maximè Cataphrigum ac Nouatianorum haereses tumuerunt : quas buccinis sonantibus , non sapientibus , etiam Tertullianus inflauit , dum secundas nuptias tanquam illicitas dente maledico confudit , quas omnino licitas Apostolus sobria mente concedit . Ab hac sanitate doctrinae , nullius indocti , nullius docti disputatione mouearis , nec ita extollas bonum tuum , vt quod malum non est , tanquam malum , crimineris alienum .

Like as the goodnes of holy virginitée , which thy doughter hath chosen , doeth not condemne once mariyng : so neither doeth thy widowhode , condemne seconde mariages . For from hence swelled the heresies of the Cataphriges , and Nouatians : whiche heresies Tertullian blowed vp with trumpettes , that sounded greatly , although thei were not very wise , when as through his railyng , he cofounded the seconde mariages , as vnlawfull , whiche notwithstandyng , the Apostle very descritly graunteth as lawfull . From this soundnesse of doctrine , see thou be not moued , by any mannes disputyng or reasonyng , whether he be learned , or vnlearned : neither so extoll thyne owne good thyng , that thou shouldest accuse as euell , and laye it to an other mannes charge , that whiche in deede is not euill .

Marie in deede , Cap. ● . whiche I had forgotten , his foresaied holy writer Innocent , in the same Epistle of Decrees , telleth vs , that yet it is written in scripture : Vnius vxoris virum , & iterum , sacerdotes mei semel nubant . Et alibi , sacerdotes mei non nubant amplius . That is : an husbande of one wife . And again : Let my priestes marrie once . And in an other place : Lette not my Priestes marrie often . Now , whether he wrote thus , that God ment it of his Priestes , or Paule ment it of his priestes , or Innocent ment it of his Priestes : I wotte not , but our Romishe Busshoppes and Priestes of these daies , meaneth it of no priestes now . Therfore thei agree like Harpe and Harrowe : yet thei agree all with sainct Hierome , whose aucthoritée is of it self to bee had in credite of euery good Christian man , Cap. xi . ● . ●● saieth maister Martin : whiche Hierome geueth so many slaunderous names , to Laye mennes mariages : that Tatian neuer spake halfe so many . Whom this maister Martin foloweth so well , Cap. 13. HH ● that he saieth , that mariage is the basest state of life in Christes churche , yet he saieth it is very honorable . Loe , ye see how he honoreth it , euen as the Iewes honored Christ , when thei sette a croune of thorne on his head , and put a purple robe on hym , and saluted hym with the name of a kyng . Euen so doeth this man kisse Mariage , with , Aue rabbi : Haile maister . Cap. 13. II. ● Yet he saieth , that married folkes can not come to the feast , and the feast is no other but eternall life . And saieth , that vpon this place , sainct Paule grounded his saiyng : scz , he whiche hath a wife , is deuided . And saieth , that marriage is halfe dissuaded by sainct Paule , Cap. xi . BB. ● and moreouer calleth Marriage , but distraction , bondage , a vexation of the fleshe , pentifulnesse , and knitteth vp the matter , and saieth : who can deny , but that Paule coumpteth hym that hath a wife , to bee tied , bounde , troubled , distracted , and in seruitude ? Now when this doctor wringeth in sainct Paule in suche contorted insinuations : yet the Laye men muste thinke , that he hath made a wittie booke , that thei laugh pretely at , & hath good sporte therewith , where I thinke if Paule were aliue , Lib. 2. Heresi . 6. ● . he would saie that he were distracted of his witte , so to abuse his places and saiynges . Yea , if Epiphanius were aliue , he would saie no lesse by hym , then he did by a certaine heretike , called Hierax : who to like purpose , and after the same maner distorted these textes of sainct Paule : Innupta curat ea quae sunt domini : diuisa est vxor & virgo : propter fornicationem vnusquisque vxorem suam habeat . &c. The vnmaried virgine careth for the Lordes matters : but a wife and a virgine are two : yet for the aduoidyng of fornication , lette euery manne haue his wife . Upon whiche places , he concluded ( saith Epiphanius ) that Paule praised not mariage , but bare with it , to auoide further mischief . Whiche saied heretike , with his adherentes , did so rei●cte Matrimonie , as also sainct Augustine testifieth the same of them , that thei would not haue any suche of their companie , that had wiues . Thus ( saith Epiphanius ) thei pretende the pure virginitée of the churche , but yet had no pure conscience , but a conscience marked with an hotte yron , forbiddyng mariage . Neuerthelesse , thei were well and iustly scorned , saieth Epiphanius , for their dissimulation , seyng thei had , notwithstandyng , women emongeste them , whom thei coloured , vnder pretence of doyng them seruice . Now compare D. Martin and his complices , with D. Hierax and his disciples , and then consider how farre thei disagree .

Marie as for Priestes mariages , doctor Martin calleth them incestuous , and detestable enormitées , sacrilege , synne and adulterie , worse then adulterie , preuarication , whoredome and beastly bitcherie , abhominable , vntollerable , and last of all , that ye maie see the whole botome of his bouget tourned vp , that he hath spent all his Rhetorike bagge , he resembleth it to the crime of a cutte purse . And I warrant you , he that will not allowe this geare , thus excellently written : if he maie come by hym , it shall go harde , but that he will procure to haue his eares nailed to the Pillorie . And here maister Martin , followyng you thus farre in one of your vnlearned lyes , I leaue you .

For if I should follow you to note your slaunderouse lies , as I haue in part noted some of your lyes in learnyng : I feare I should make bothe my self wery to write them , & the reader angrie with you to reade them . Although you peraduenture would not bee muche ashamed to see them vttered . For it may be well verified of you , that ye contort to another . He that is once ouer his shoes , forceth not afterward how déepe he wade in the myer . He that once hath cast of the face of shame & honestie , taketh no great thought after that , who loketh in his taile . As for examples of your slaunderous depraunges , ye belie the Germanes & others , whom ye call the newe preachers , to saie that thei call praier liplabour : fastyng , hypocrisie : cha●titie & abstinencie , the deuils doctrine : contempnyng the sacrament of th alter : callyng men from chastitée , to a life contrary to thesame . Thei call your patteryng praiour , which is at this daie vsed of your ministers without affection of hart , or sense of vnderstandyng , a very houling into th aire , with S. Paule : a vain bablyng , with our sauior Christ . Thei cal your sanctification of your Sabboth daies , as ye kepe them in your high feastes , suche as at Lyncolne was kept on Pentecost last , but abhominable to God , mockage , and very Bacchus feastes , & Sacrifices of Venus in filthie tales and stories , Concil. Mog●●tinum cap. 48. Anticio●or . concil . cap. 9. Contra Iudeos . condempned by your owne counselles . Thei cal your maner of fastynges , but mere hypocrisie , yea , worse then hypocrisie , in such circumstaunces as ye haue many a daie vsed them , & dare pronounce with Chrisostome inueiyng against the iewes fastyng : that your fastinges be worse then very dronkennesse . Thei call your filthie fained chastitie , a bandie Sodomiticall carelesse liuing . As the practise declareth to manifest to stande in , to proue . Thei call al suche as haue not the gifte & by their yerely experience : séeth the impossibilitée not from chastitée , but from filthines of brutishe buggery and boyly bestlynesse , to mariage chastitée . Ye neuer red , or hard , of any suche writers , suche as ye would slaunder to the worlde , I saie of the knowen , and comonly approued writers out of Germanie : But that dothe excite the readers , in their bookes , to Godly and oft prayour : to pure abstinence from all excesses : and to a christian mortification of all their vices and affections , to continencie and soole liuyng , if God will so haue them to serue hym in that state . And if God by the experience of them selues , vnfainedly calleth them to wedlocke , as to a remedie of their infirmitie , or a domesticall comfort in their hospitalitée : thei counsel ( with all the doctours of the Churche ) to take the surest waie to saue their soules . Although the saied old authors , were the most part of them , very vntreatable to remitte that discipline , but when very necessitee moued conscience , to remitte the rigour of their saied Canons . In dede , the old fathers and their Clergie , had a greate oportunitie by the maner of their liuyng , to bée further from daunger of temptations , to haue the more professors , and kepers of their chastitée , then the state of this world , wil suffer . Yea , suche a Clergie as ye will frame here in the realme , and for all their diligent discipline , and calling on : yet how oft do thei complaine of the nombers of them whiche liued to the slaunder of the rest ? In deede it can not be denied , that thei had great zeale to liue in virginitee and soole life , when the fathers in Nicene Counsaill , and some other councels after that , decreed , that all suche as should geld naturally themselues , should not be receiued into the Clergie . Belike Paphnutius was moued in conscience , vpon the knowledge he had of them that came single to the state of order , whom the old traditions of the Churche charged so to liue : not to agree to suche lawe , where thei would haue constituted , that married priestes should absteine from their wiues , and so to ieopard a greater nomber in this fier of temptation : he was content to saue yet some parte of the house from daunger of the fier , though he could not saue the whoole . Affirmyng , that it was inough that thei , whiche receiued orders before thei maried , accordyng to the old traditions of the Churche , should from thenceforth abstaine from mariage . I doe not saie that his mynde was , to moue the whole Clergie to mariage : but counsailyng then all , and singularly to soole life , as more free to serue God in that vocation . But yet not of suche straite mynde , to prescribe Lawes of necessitie , to force them to tarrie euen still , will thei nill thei : But left them to the rule of their owne conscience . For what other thing was ment , master Martine , in the first decree either of Lucius , if it be his , or Siricius , or vrban the second , but to leaue that liberty yet to suche as was of the Clergie , if thei would not or could not conteine , to suffer them to liue in their Matrimony afterwarde taken , if thei would not relinquishe their Ecclesiastical degrées . And what ment the third Canon of the thirde Councell at Carthage ? the .v. Canon of the Councell at Tollet , or the sixt Counsaile holden there , when sainct Augustine was presente ? Or the thrée and thirtée Canon of the Councell called Elibertinum about Pope Siluesters daies ? Or the Councell holden in Grece , before Siluesters daies , called concilium Ancyranum , with many other more , where thei decreed , that such as beyng subdeacons , deacons , or Priestes , that would chose to marry , should not enioye their Ecclesiasticall liuynges ? But I doe not as yet reade , that in all of those Counsailles , thei were compelled from Matrimonie , whether thei would or no , or that thei were seperated from their wiues after thei were so depriued , or their Matrimony called adulteries . As of that Councell wherat sainct Augustine was present , I thinke , I dare boldly saie , thei were not , seing his iudgement is in his woorkes , to the contrarie . As for the sixt Councell , holden at Constantinople , permitted bothe wiues and liuinges too . And in other Councelles , their wiues and liuynges , so thei would but in tyme of their ministration abstaine from their wiues . But to contend with hym in suche causes of Councels , Canons , and Stories , whiche he contorteth by all shift of wit , to make them to plie to his gostly purpose , were a long businesse . But maruaile not , gentle reader , though he take so muche vpon hym , in suche infinite and intricate Churche Lawes , wherein he thinketh to leade thee in a mase , as not readie for euery man to see and expend : for thou maiest see his impudent boldnesse otherwhere . For if ye note hym well , ye maie finde hym hackyng at the Lawes of the Realme , clippyng the Queenes coyne , the best that her grace hath ( nexte to the worde of God ) for defence of her Princely estate : the Actes of Parliamente I meane : because he would be ready in seruice to her highnesse , to the beste of his wit and power . Note , howe he trauerseth and wreasteth with his gloses , an Acte of the very firste Parliament , that her grace hath here caused to bee had , since her raigne and coronation , not so long since , that it can so sone bee out of remembraunce : nor the Actes so harde to come by , but that all the worlde maie expende them . I meane , how he forceth and draweth the Acte of repeale , in the cause of Priestes mariages , not onely to importe to take awaie the libertee that was therein graunted , for suche Priestes as vsed not the benefite thereof , as at that tyme ( of whiche number , though there wer a great sort more hasting a good pase thervnto , and were half agréed ( as thei saie ) by wordes of the present time , and present sute to : yet be now many of them as hot , against the state in open pretense , as can be ) but also to inferre a plaine dissolution , and reuocation of suche Mariages , as were aucthorised by the saied Actes before . Wherin the very originall of the Acte , is plainly expressed in open wordes , that the said Kyng Edwardes actes be repealed , but for hereafter , as other more in the said acte .

Is not he , thinke you , a trustie gloser , to be so bolde in gloses , not onely in his owne Lawes , but thus to glose the Lawes of the Realme , so lately made , cleane otherwise , then as wise men as he in the Realme doe construe them : and by the practise of diuerse other thynges , of like nature and condition , in the like case appeareth ? Seyng this writer aduaunceth hym self so highly , to expende , and to expound the lawes of the realme , in suche preiudiciall maner , as he doth : I would faine knowe , how he can glose that Acte of Parliamente , made in the .xxxij. yere of that noble Kyng Henry the eighte , whiche is not as yet repealed , but confirmed a newe for some parte thereof , concernyng the prohibitions of the Leuiticall Lawe , and standeth in sure force at this very daie : wherein is plainly expressed , that no reseruation or prohibition ( Goddes Lawe except ) shall trouble or empeche any mariage , without the saied Leuiticall degrees . And that all suche bee lawfull persones to contracte , whiche bee not prohibited by Gods lawe to marrie . I thinke this man can not saye , that priestes mariages bee within suche degrees : Ergo , thei ought not to be troubled or impeched , as this Lawe commaundeth .

And where this doctor writeth , in th ende of his .ix. Chapiter ( full learnedly bee ye suer , R. ij . specially for a greate maister of the Chauncerie ) that the two actes in Kyng Edwardes daies , aucthorisyng priestes mariages , doeth not take a waie the penalties of the Canon lawe , whiche assertion , for the like , how far it may be extended , let wise menne iudge . But if thei did ( he saieth ) yet could not the priestes take any aduauntage by them , longer then thei did continue . And he addeth his reason : because ( saith he ( the auncient lawes of the churche , as sone as the saied two statutes were taken awaie , came straight in force againe . Further , saieth he , for that thei were neuer extinguished , but only for a time shadowed and brought a slepe : And this ( he saieth ) is the opinion of the chief Doctors of the Ciuill lawe . Now Master Ciuilian , if ye had alledged this opinion , as of suche as be learned , and beareth good hartes to their owne naturall lawe of the realme : your saiyng had been better proued in my conceite . And I doubt muche , whether it bee true that ye saie , that the beste Ciuilians agréeth with you . I thinke , if it were searched , there might be found as good Ciuilians comparable with those , whom ye note to bee the chief Doctors of the Ciuill , that bee not in your iudgemente , in this your gaye booke . And whether ye haue any manne , learned in the temporall lawe , that will ioyne in this opinion with your chief doctors in the Ciuill Lawe : I would yet wishe eu●n those , though ye haue craftly trained them into suche opinion by the odiousnes of this cause of the poore priestes : yet to aduise them well , for suche causes might arise to them selues , in compasse of seuen yeares , in the like cases , that peraduenture , thei would wishe not to haue it , so vniuersally concluded , as ye conclude it .

But sir , yet let me aske you a question , by the occasion offred of that Lawe , of Kyng Henrie , Anno. xxcij . where it is determined in lawe , wherof I thinke , ye cannot shewe the like in this realme , since Brute came first into England : and ye knowe , that it is a great wonder to your wit , for thinges to come in law , that fewe menne hath seen the like example before tymes : I meane I saie , for the nature of precontractes , whiche by that statute , bee vtterly voide , if a second contract followeth , and bee consummated with bodely knowledge . Ye knowe that this acte for precontractes is repealed againe Anno secundo , Edwardi sexti , and restored to that force , as once it was , and so long before continued many hundreth yeres . What do ye entend with such mariages , as at this daie be a great meiny in Englande , which began and were aduailable by force of that act , seyng this act is now repealed ? Whether maie ye dissolue suche marriages , and pronounce them nought , seyng ye saie the ●orce of the olde Canons , yea , the force of a statute lawe too , is in strength againe , and debarryng euery man to vse that kinde of second contractyng for hereafter ? When ye haue well answered this one question , I thinke suche as bée learned in the law , could deuise more of suche kinde , to set your gaie witte on worke . And if ye list , ye maie read , that suche equitie was prouided for , in the first yere of Kyng Edwarde the sixte , in the .xj. Chapiter , concernyng the peaceable enioiyng of mennes interestes , geuen by acte before , though afterward followeth a repeale , by the Kynges letters patentes of the saied actes , & the parties might pleade the said actes repealed for there grauntes , so enioyed by lawe .

I praie you consider , whether these rules of the lawes folowing , might not haue place in this cause , where it is saied : Factum legitimum , retractari non debet , licét casus postea eueniat , quo non potuit inchoari . A facte that was once lawfull , ought not to bee called into question againe , although afterwardes there happen somethyng , that myght hinder the beginnyng of it . Et multa prohibentur fieri , que facta tamen tenent . Many thynges are prohibited to be doen , whiche when thei once bée doone , must yet stand . Indultum a iure beneficium , non est alicui auferendum . A benefite graunted by law , must be taken from no man . If any cause might be reduced to the equitie of these lawes , I thinke , the cause of Matrimonie , beyng Gods ordinaunce , ought to bée indissoluble , and not to be retracted .

Moreouer , if these mariages aforesaied , ought not to bee dissolued , but muste enioye the benefite of that statute , when it so stode , though it be repealed for hereafterward : why should that act of repeale , made in the first yere of our soueraigne Ladie the Quéenes maiestie , Quéene Marie , takyng a waye only but the libertie for Priestes to marrie for hereafter , impeache or hinder those lawfull mariages of priestes before ( aucthorised by as good lawe and as often tymes before these daies seen ) more then king Edwardes repeale , can , or ought , molest these mariages , for their maner of contractyng ? Furthermore , if vpon repeale of actes , as ye do saie , your slepyng Canons should therby be straight waie in force , watching and wakyng to shewe their face , to byte and barke , as the ordinaries in some places , would haue them : I doubt whether al the Quéenes highnes subiectes , should haue so quiet reste in their beddes , as thei would wishe , and as their forefathers , before tyme prouided for them selues , by kepyng this slepyng tye dogge in his kenell , not to come to farre a broode for bityng .

And because this Ciuilian deliteth to skoure his wit in lawest I desire his resolution in one doubt , rising by occasion of his forsaied determination , whiche is that all Ecclesiasticall persons , lieth open to the old Canons of the Churche , by reason of this acte of repeale .

Kyng Edwarde in his first yere made a statute repealyng all maner actes before his tyme made , for punishement of Heresies , as well the acte of King Richarde the seconde , made in his first yere : the act of Henrie the .v. made in his second yere : the actes of Kyng Henrie the eight , made in his xxv . yere : the act of .vj. articles , made in the .xxxj. yere , & one other act made in the .xxxv. yere concernyng qualification of the saied acte of six articles , and all other suche whatsoeuer : I aske of this Ciuilian , whether because no great strong lawe is peraduenture in force at this daie in the realme , for punishement of Heresies , the whole realme , Nobilitée , Clergie , and Commons , lieth faier flatte wide open , to all the Canons of the Churche or no , by reason of this forsaied act of Kyng Edwardes repeale ? Whether his slepyng Canons , shadowed for a tyme , muste nowe a wake , and come to light , to shewe their faces , and to playe ther partes ? If this Lawier saie , yea , as he doeth plainly in the case of Priestes mariage : I thinke all the realme that knoweth the tract of those Canons , and haue felt the breathe of them , will , I weene , as boldly saie naie , and swere it to , in their owne cases . And I thinke it should stand then all in hande , to holde that opinion , as strongly as thei holde any Copie , or freée hold thei possesse . Thei might els peraduenture , standyng suche ordinarie Iudges , and Commissaries , as somewhere thei shew themselues , be driuen out of the best holds thei haue . Whiche matter , because it is weightier then I am able to discusse , I leaue it to be expended & noted among the Studentes of the temporall Lawes , for their owne gaine , and their frendes to : so it might hap vt ne pridie fortasse faciant , quod pigeat postridie ▪ That thei doe not that one daie , whiche thei repent the nexte daie . And if these studentes list to see but a little taste of the church lawes in cases of Heresie , how indifferent and easie thei bee : let them loke no further , 6. decrete . but on the lawes of that holy father Bonifacius the eight , of whom Platina writeth , that he entred into his papacie and Busshopricke , like a For , liued therin like a Lyon , and died out thereof like a dogge . Upon whose death the saied Platina writeth . Afther this sort ( saieth he ) dieth this Boniface , whose endeuour was rather to cast a terrour vpon Emperours , Kynges , Princes , Nations , and People , then true Religion . As for golde , he gathered of euery hande beyonde all measure . And heere , therfore ( saieth he ) lette all Secular and Spirituall rulers learne by his example , to vse their aucthoritie ouer the Clergie and the people , not proudly , & contumeliously , as he did , but vertuously and courteously , as Christ our gouernour did , and as his disciples and true folowers vsed . And let them rather desier to be loued of the people , then feared , whence springeth iustly , the destruction that is wont to fall on tirauntes . Thus farre Platina .

But to returne againe to this mans assertion , wherin he defineth , that the church Canons be ready , watchyng straightway to fall into mens neckes , vpon repeale of suche statutes as kept them backe , whiche he doeth so boldly , that belike , the wise and well learned Commissaries , in diuerse places , without further aduisement , taketh vpon them wonderouse stoutly , to seperate not onlye Regulers , but Seculers too , against their willes and consentes . Upon which their daynges , I would aske them a question : how thei can glose the wordes of Kyng Henries statute in his xxvij . yere , where it is plainly decréed in lawe , that all maner Licences , Dispensations , and Faculties , obtained of the Archebushop of Canterburie , in matters not repugnaunt or contrary to the holy scriptures , and lawes of God , shall stand in full aucthoritie and strength , without any reuocation , or repeale hereafter to bee had of anye suche licence . And I knowe diuerse maried Priestes , whiche haue suche dispensations , some corroborated by the Kynges broade Seale , some by the saied Archebusshoppes seale . I would faine learne , how thei vnderstand these w●ightie lawes of the realme . Belike , as thei haue proceded in depriuations of many men , neuer called or cited , neuer conuict nor confessed : & some called on th one daie , and flat depriued on the next daie , not examinyng whether he were seculer , or reguler , maried before orders , or after , without all maner inquisition : So , belike , thei desire to proceade in separations , against bothe Gods lawe , & their owne . And as for the lawes of the Realme , thei make but washe waie of them , so little comptyng of them , that if a lorde should see his tenauntes in his Court baron so little regard the bye lawes of his courtes , he would thinke them not vnworthie to lose their Copies . And therefore me thinke , this Ciuilian doeth little good seruice , to the maiestie of the lawes of the realme , nor yet any pleasure to the learned in the lawes , whose profession is , to sée the lawes kept in strength indifferently , and as thei professe it in their Sergeauntes rynges : Or els their occupation , will be s●ne out of estimation . Yea , if ye consider the drifte of his boke , ye shall perceiue that he laboureth by all meanes , Loke in his ix . Chapiter . Litera . R. vnto the ende of that Chapiter and expend it . to aduaunce all foraine lawes whatsoeuer , farre aboue th emperial lawes of our countrée . For he saieth , that it is but a poore shifte for an Englishe manne , to stande to the statute lawe of the Realme , if the Churche Lawes bee against hym . And in his conference , byndeth strongly vpon Ciuill constitutions of the Emperor . Yea , moreouer , bryngeth in a greate armie of Prouinciall constitutions , made of Clarkes of Conuocation onely in other foraine realmes , to counteruaile , yea , to deface and skorne out our statutes and temporall ordinaunces , as he maketh but a lippe at them in effect . For he saith , that all statutes , made against the lawes of the Churche , be to be demed ipso iure , & ipso facto , vnlefull , voide , and of none effecte . And the Spirituall lawe must medle with Spirituall matters : where the kynges aucthoritée maie goe plaie hym , his Iudges and Sergeauntes maie haue in hand their leauynges , and suche as thei will truste them with . Oh if kyng Henry were a liue againe , thinke you this man would so write , to teache his subiectes ? And hath kyng Henry , of all suche as he hath promoted with liuynges , and lordships , no frendes ? Or rather the truthe it self ? yea , the honour of the Realme , no patrones to monishe this Ciuilian , what he goeth about ? Shall this geare bee applauded to , and magnified ? Let gloses be gloses , and will , will : but let lawe be lawe , againste all captious Ciuilians . And as for the Commissaries them selues , who aduentureth , belike , vpon his writynges so boldely , maie one daie bee called before God , to shewe how well thei haue proceaded , euen in their owne lawes . Yea the Queenes maiestée , maie fortune call them to accoumpte : Whose grace willed them , in these very matters to proceade , agreably to learnyng and discretion . Articles of Commssion in print published . And in the very front of her graces articles , chargeth the Ecclesiasticall Ordinaries , to put in execution the Canons and Ecclesiasticall Lawes , no other , but suche as were vsed in the tyme of kyng Henry the eighte : And commaundeth also moreouer , that those should no further be put in execution , but as thei maie stande with the Lawes and statutes of the Realme . I could here saie somewhat , but that I will not for length cumber your eares , with conuenient contemplations . Well , I leaue them to this Ciuilian to muse on , for I knowe he hath suche a wit , that no lawe or statute can be laied before hym , but he can set his comment vpon it , if ye will accepte his gloses .

If a manne obiecte , that the states of the Realme , hath made Lawe , and taken order in this cause , or any other suche like , and therefore muste stande againste all the Lawes and Canons of the Churche : then straightwaie he will beate you backe , with the aucthoritée of the Churche , and saie , as the moste parte of all his disciples and adherentes allege : that a particular Churche , a little member of the whole , can not derogate the vniuersall law of the churche . Whiche saiyng , how sounde it is , let that old lawe testifie , whiche was made in a Parliament , holden at Northampton , in the daies of kyng Henry the seconde , almoste . CCCC . yeres ago , whereat was presente a Legate called Hue , sent from Rome by Alexander , Pope then : and notwithstandyng his presence , and though Thomas Becket sporned at it before , yet was it enacted cleane derogatory to the Lawes and Canons of the Churche : that Priestes , if the hunted in the Kynges Parkes , or committed felonie , murther , or treason , thei should be iudged before temporall Iudges , accordyng to the Lawes of the Realme : whiche Lawe and others , is practised to this daie . And furthermore , let this foresaied article of the Queenes maiestie testifie , whiche doeth plainly determine this question : wherin her grace commaundeth that her Lawes , the Lawes of her Croune , shall stande in strengthe , against all the vniuersall Lawes of our mother holy churche . And I thinke , all her graces progenitours , from tyme to tyme , hath foreseen that Romishe Canons , shall be but rules and Canons , taken and refused vpon consent , and as shall bee meete for the policie of the Realme . Whiche poincte of learnyng , is in suche absolute wise debated learnedly , in a Booke written here in Englande , intituled : De potestate Regia & Ecclesiastica : that neither this Ciuilian , nor all the Canonistes in Englande , shall euer be able to answere it . For it hath hetherto laine vnanswered these twentie yeres , of all the Romanistes in Christendome . And if this Ciuilian will reade it , and expende it ouer , and doubteth further of any poincte conteined therein : let hym consulte with certaine of the Bushoppes , that bee in moste aucthoritee at this daie , by whose learnyng and collection , the booke was written , and thei can further resolue him . And if that booke will not satisfie hym , let hym resorte to an other , intituled the Institution of a Christian man , presented to kyng Henry the eight , by all the Bushoppes of the Realme , for stable doctrine to be vniuersally preached , and so assured by the subscriptions of all their names , as ye maie there reade their names . Looke ouer the exposition of the .ix. and .x. article of the Crede , and their doctrine written in the Sacramente of Order , and consider their iudgementes . If it be further obiected , that the king could doe no more in dispensation , then the Pope was able , whiche ( as some saie ) can dispense with the singular case of one or twoo in a Realme , but not with a whole Realme , or with the whole state thereof , as kyng Edwarde hath doen with the whole Clergie : if their opinion bee true , how could the Busshoppe of Rome , Innocent the viij . as Volateran writeth , dispense with the whole countree of Noruegia , to consecrate the Cuppe without wine , in Ale or Bere , contrary to the vsage of Christe and his Churche ? How could he dispense with whole Bohemie , for receiuyng the Communion in bothe kindes ? And how could Paule the thirde , offer the same dispensation to all Germanie , as appeareth in his Bulle , for the reduction of the same nation , to Rome Churche againe ? Howe could Gregorie the firste , dispense with all the Realme of Englande , for their mariage within the degrees prohibited ? Or yet how could he dispense and geue licence to Augustine our apostle , not to folowe Rome Churche so precisely in forme of Spirituall gouernaunce , but hadde hym deuise a forme hym self , of the vsages of other countrées , and to take the best : and so instill it , and other suche thinges , as he could other where learne , into the tender myndes of the Englishe nation , as many of suche nature might be alledged ? If it bee obiected , that the Pope can not dispense with the generall Counsaile , that will not serue . For it is commonly holden of the Canonistes , that the Pope is aboue the Counsaile , and maie dispense with the Counsaile , as thei alledge Extra . de consang . & affi . non debet . of Innocent the third , which released the prohibitions of consanguinitée & affinitee , in Counsailes before restrained , yea , in suche degrees ( as Gregorie saith ) who that dissolue them , beleueth not that Goddes woorde will endure for euer . Can. 35. q. 10. Fraternitatis .

Now , if this Ciuilian would haue this poinct yet further debated , by the learnyng of the Iudges of the realme , scilicet , how farre Ecclesiasticall Lawes are to be admitted : let hym go to the statute of the .xxvij. yere of kyng Henry the eighte , and see what thei reserue from the makers of Ecclesiasticall Lawes .

Prouided alwaie , saie thei , that no Canons , constitutions , or ordinaunces , shall bee made and putte in execution within this realme , by aucthoritée of the Conuocation of the Clergie , which shal be contrary or repugnaunt , to the kynges prerogatiue royall , or the customes , lawes , or statutes of this realme . And in the xxv . yere , in the like statute , fearyng belike , the dint of these double strong Canons , that might be made : thei speake more precisely in the like prouiso : and saie not onely , contrary or repugnant , but derogatorie to the Lawes of the realme . And if the Iudges and Sergeauntes of the realme , will now , for to doe this man pleasure , geue vp their holde in these and suche poinctes , whiche their forefathers hath with tothe and naile alwaies maintained before tymes : I wene it would come to passe , before twentie yeres should come to an ende , that men would rather retaine one poore Canonist for counsaile in their causes , then fixe of the best Iudges and Sergeauntes of theim all , whereby Westminster hal , might chaunce to be colder , bothe in Winter and Sommer to , for their gaine . I warrant you , these whom he calleth the chief doctours of the Ciuil Lawe , whom he aduoucheth to bee of this ●aithe and belief , would loose nothyng by that bargaine . If his chief doctors could but obtaine , that th old acte of prouiso , made in king Edward the third his daies , in the .xlviij. yere of his raigne , wonderful derogatorie to the lawes of our mother holy churche , might in suche a good season as this is , be throwen vnder foote : ( although yet it were better it were at a more certaintie ) ye shall sone espie , that these Ciuilians would not long tracte the tyme , to be then the chief doctors of bothe the common & Canon lawe to . Whiche lawe of Prouiso , although Pope Gregorie the leuenth did muche repine at , and saied , that to make suche a Lawe , was nothing els , but to diuide Christes churche , to destroie Christian religion , and that it was againste all Gods forbode : and though Pope Martyn the v. of that name , wrote sharper letters to Henry the .vi. to haue it reuoked : yet the kinges and the nobles aforsaied , would none of it , thei would stande to their Lawes whiche thei made in their policy , how contrary soeuer Rome lawes were against them , or how faine soeuer the Bushops of Rome would haue had their eyes still bent vpon vs , as my Lorde of Winchester writeth , in that their vniuersall carefulnesse of Prouiso .

Well , looke vpon kyng Henry the eightes Acte , in his .xxv. yere , and fourtene Chapiter , for the preamble : and then smell , if ye can , what this Ciuilian meaneth , by this gaie inuention of his : to saie , that vpon a Statute of Repeale , the Canons succeadeth by and by , in full force and strength . And here , I muche maruell , that one thyng skapeth , not onely this farcastyng Ciuilian , but all his chief doctors of the Ciuill Lawe to . For if this deuice be so greate a warraunte , as he maketh it , to the Commissaries , in the maried Priestes case : how chaunceth it that ( because kyng Edwardes statute , before rehearsed , of his firste yere , repealed al his progenitours Actes , for punishemente of heresies ) : thei doe not tell the Spirituall Lordes , & others of the Conuocation , whiche would so faine haue newe mens heades , vnder their old girdels , by the Act whiche was so muche labored for , for heretikes at this laste Parliamente , that seyng now all the old statutes bee put awaie , for this matter of heresie , and the realme hath no Lawe in strengthe , and necessary it were ( as true it is ) that heresie should be brideled , that therevpon tombleth me in , all the whole rablement of the Churche Canons , and Lawes by heapes , with all their force and paines . And therefore this Ciuilian might bidde the Ordinaries , and all their Commissaries , how sore and extreme soeuer thei listed to bee , bee of good chere , and dispaire not to want their willes : for if thei looke well about them , thei haue now , by the benefite of kyng Edwardes statute ( and in this respect , he might be called good king Edward , or king Edward the sainct ) more in their handes , then euer thei had these . CC. yeres .

Now , how this wittie deuice would be receiued , and where it would be most thankefully taken , or whether it would turne to the wealth of the realme ? Let other men expende , and make answere to this Ciuilian , and to other of his cheif doctors : whether there were any misterie of mischief in it , or no.

I thinke , that as in all Kynges dayes sence the conquest , the wise and learned menne of the realme , from tyme to tyme , hath alwaie moderated the Canons & lawes of the vniuersall church , ( as small a member of the same , as the Romanistes of these daies , in contemptuous comparison , would make their owne naturall countrée , to the aduauncement of a counterfette and vnnaturall congregation at Rome ) whiche Churche thei ( full aptly ) call the temple of God and toke Canons but as rules of consente , and refused them againe as fréely by consent , and extinguished them and their paynes with them : And yet were no princes of infidelitie , as ye make a faier insinuation therof in your v. Chapiter . I. iiij . and euer preferred the Imperiall Lawes of the state of the realme , for their surest inheritances , as the Quéenes highnes at this daie , doeth euen the same , with good deliberation . And yet the Queenes grace and her Nobles , nor her graces progenitours , nor their olde auncitours neither , not counted the lesse catholike to God , and to the true churche of Christ for suche bridelyng in of these sléepyng and dreamyng Canons : of whiche progenitours saieth my Lorde of Winchester , some of them bee saintes in heauen , and be so honoured and reputed at these daies . So I thinke , the wise and learned menne , at the makyng of the saied act of Kyng Edwarde in his first yere , ment not , that wher thei deuised it specially to resist extremities of lawes , thei should imprudently or wittyngly bryng in tenne tymes more extremities , then euer thei were vnder , before that act was made .

When wise menne , by the occasion of suche cases , haue pondered by them selues what signes and profers bee made by this Ciuilian by the case of Priestes mariages , whiche though the Deuill and all his members laboreth by all meanes to foile , yet standyng as thei do , vpon the rocke of Gods lawes ( specially for seperation ) and that separation beyng against the iudgement of the beste and eldest writers in Christes Churche , standyng the aucthoritée of the kynges Imperiall croune , and so many lawes knitte and combined in suche validitée , as thei be made , I doubt not but some man at length will saie : Quòd non est talis casus in tota lege , & quod est valdè difficilis . That there is not suche a case in all the lawe , and that it is very harde , as easelye as this lawier passeth it ouer . And then againe , rauyng in this one case , of poore Priestes mariages , whom to ouercome in their priuate case , is no great maistery , nor no great care taken , although yet priestes , to suffer violence of priestes , will in th end litle aduaunce the whole Clergie : I saie what myre maie be raked vp , to make a shrewed perfume to their owne nooses , in their owne cases and states , I lette other menne consider . It was wonte to be saied : Qui vni iniuriam facit , omnibus facit . He that dothe wrong to one , in effect doth wrong to all . But what forceth this Ciuilian , what lawes soeuer be against hym , so thei bée no better then statute lawes of this poore outcaste Isle and perticuler Churche of England . And whatsoeuer be iudged of hym , so he may haue the victorie in this cause , what care taketh he , either what miserie and mischeife cometh to the priestes , whom he hateth so spitefully : or what inconueniencies maye ensue to the whoole realme , by suche barbarousnes as is induced for want of ministers : or what inconueniencies of vnspeakeable whoredomes and filthines , pretily in some places alreadie begunne and practised , by reason of suche forced separations wil folowe , so he maie haue his purpose of this noble conquest . For if the glorie of victorie were not so vnreasonably sought for , in his glorious booke : and if he were not beyond al measure incensed with malice against them , as he appeareth : or if he were not the man , that belike hath so highlye aduaunced hymself in his own conceite , that he thinketh no man dare or will dissent from hym : or els haue set his forehead impudently , so headstrong against all menne , that he careth not who loketh in his face : He could neuer be so farre past shame as he is , so openly , & in so many places of his booke to lye , in aduouchyng such aucthorities as he doth , in the perticulers of his probations .

I maruell , before God , that he is not a shamed so boldly , and irreuerently , to vtter his lyes to the Queenes highnes , to the honorable nobilitée , to all the learned and wise men in the realme , and is not a shamed in his owne conceipte , or at the least waye , stande not in doubt in hymself , that he can not so scape with his vntruthes so clearly , but that some men will tell them at length to the nobilitie , & other graue personages of the realme , whiche hath not the leasure to peruse and compare his writynges , with the originalls them selues . But it is to true in hym , that is saied comonly : Malè examinat verum , omnis corruptus iudex . Full euill is a true cause examined and expended , by the iudge that is corrupt .

In his eight Chapiter , where he laboureth to proue that all priestes be votaries , whiche he shall neuer be able to proue , of seculers Priestes ordered in this realme of England , do the best he can : he hath diuerse fetches . Some tyme by argument of taciternitie out of scripture , & ther he glorieth highly that he hath scripture for the purpose , to the wonder of all men , to se how suche Frenche Ciuilians wittes can contorte sciripture . In deede it may be called an argument of Ta●iturnitie : for there is so muche scilence of any vowe makyng , that neither the Bushop speaketh any suche matter , whiche the prieste might for his scilence bynde hymself : nor the Prieste professeth any suche vowe , whiche the Busshops scilence should ratifie . And then ye see how proper an argument it is out of the scripture , whiche he bringeth an example of : ye maie se how good a Logitian he is , how quicke and wittie . Then he cometh to the woordes that the Bushop speaketh to the Subdeacons ( as he saieth ) and first putteth in the Latin , then Englisheth them , and after glose them , and biddeth the readed of good felowship , to expende the Bushops wordes , whiche he reciteth , when he geueth orders .

Examine here with me good reader , Cap. 8. lrā O. ij . saieth he , this the Bushops proposition , and thou shalt anone see , whether our priestes be not votaries : and thou shalt espie also , what trueth is in oure newe preachers , that haue slaundered the church . &c. Who would thinke that vpon suche protestation , he would euen straight waie for all this preamble , bléere the readers eye with a manifest lye ?

Now good reader , as he desireth thee to examine this poynt , euen so do I beseche thee . And then espie by thy self , what truthe is in this new Ciuilian . And for the triall of his truthe and honestie , aske hym if euer he heard any Bushoppe or suffragane in Englande , speake that proposition to the Subdeacons ? And if he haue , thei haue dreamed it of their owne heades : for their haue it not in their owne pontificals , by the whiche thei geue all their orders . Therfore it is a most shamefull boldnes to beare the reader in hand that it is so saied by the Busshoppe , when it is not by hym spoken . And therefore in this poincte , he is to impudent , to make his strong argumentes vpon suche groundes , as bee not aduoucheable .

But yet good reader , leste he should blynde thine eye , with a sleightie craft , as is all his doynges in his boke , peraduenture he maie for the aduouchyng of his report , bryng thee to a pontificall booke , & shewe thee his wordes in deede . But yet before thou geuest firme credence , desier his good maistership of his worship to tell thee , whether it be a very Englishe pontificall booke in deede : by the which , Englishe seculer priestes , be consecrated in their orders And if he can proue that , then vpon this poincte , I am content that my whole boke be taken for false and vntrue . If he can not proue his ●aiyng true , where he saieth that our priestes bée votaries , by force of those wordes , beleue hym not in this lye , though ye haue some cause to mistrust him in his other probations . Mary sir , if he bryng you to a pontificall booke of his holye father the Pope , wherby at Rome , and in Italie he geueth orders , to his Subdeacons and priestes there : what doeth that boke bind priestes in England , beyng of an other territorie & iurisdiction , hauyng an other seueral maner in their orderyng , and hath so vsed before this mannes great grandfather was borne or christened ? wherin the Busshop speaketh these onely woordes to the prieste , when he laieth the stoale aboute his necke : Accipe iugum domini . Iugum enim eius suaue est , & onus eius leue . & stolam innocentiae induat te dominus . Take the yoke of the Lorde , for his yoke is swete , and his burthen light . And the lorde put vpon thee , the stole of innocency . In déede , where in th ende of his xiij . Chapiter this Doctor bryngeth in like wordes as be in the Englishe pontificall for Bushoppes : L●ran . LL. ● . but yet euen there he vseth a violent contorted argument against doctor Ponet , alledgyng these wordes : Vis castitatem ac sobrietatem cum dei auxilio seruare ? Wilt thou , through the helpe of GOD , keepe chastitée and sobrietée ? Yet in the Englishe pontificall , it is thus : Vis castitatem & sobrietatem , cum dei auxilio custodire & docere ? Wilte thou , by the helpe of God , keepe and teache chastitee and sobrietee ? I will not contende with hym in this saiyng for the bushops , but in his former wordes of his allegation for Subdeacons of Englishe makyng , he shall neuer make it good to his liues end , that those wordes be in the Englishe pontificall . Notwithstandyng , he thinketh that he hath made moste strong proofe of his purpose , where ye see , by that that is hitherto perceiued in his booke , he hath made foure principall groundes , that Englishe Priestes be votaries : Firste by Origens aucthoritee , writyng vpon the Numbers . Secondly , by the maner of their Orderyng . Thirdly , by the Priestes crounes . Fourthly , by an argument of Taciturnitie . And that once dooen , he spendeth his eighth Chapiter , in prouyng that vowes muste be kepte , whiche belike must be his fifte argumente . And thus these argumentes holde .

The first , the Priestes where Origen was borne , or where he did write , were votaries : Ergo Englishe Priestes be votaries . And yet Origen did not write so . But in that Homilie speakyng aswell to Laye menne , as to Priestes , saieth , that thei bee moste meete to offer vp the continuall Sacrifice , of Mornyng and Euenyng praier , that will kepe continuall chastitie . And then his argument holdeth thus : Thei which can continually praie , kepe continuall chastitee : Ergo , Englishe Priestes bee votaries . But thus I argue : Priestes maried , maie offer to God that continuall Sacrifice of Mornyng and Euenyng praier : Ergo , thei neede not to vowe that chastitee , whiche ye speake of . Or thus , Origen writeth not there any woorde of Priestes vowes : Ergo , in that place he doeth not proue them votaries .

The seconde , for the maner of the Busshoppes proposition . The Busshop speaketh suche a proposition , to Priestes in Spain or Italie : Ergo Englishe priestes be votaries . Now the truth is , no suche proposition is spoken , to the Englishe Subdeacon at all . Further , this Ciuilian writeth manifestly , euen there thus , that the vowe of chastitee , is no otherwise conceiued of our priestes , then as it is propounded to them , by the Busshoppe in suche proposition . Then I reason thus . The Busshoppe propoundeth not this proposition to our priestes in Englande : Ergo there is no vowe in them conceiued , & so none begotten or brought to birth : Ergo , Englishe priestes be no votaries by your owne concession .

Your thirde argumente hangeth thus . Priestes crounes in their heades signifie a vowe : Ergo , Englishe Priestes bee votaries . Now I haue proued that matter to bee farre vnlike , that their crounes should bee signes of any vowe , but rather of other thynges . And that ye bee fondly deceiued , as I trust ye doe perceiue by this tyme , and then I argue thus . The priestes crounes signifie no suche vowe . Ergo , by that signe Englishe Priestes be no votaries . Or thus . The Nazareans shaued of their heere , when their vowe was doen and paste , the Priestes bee like the Nazareans , as ye saie : Ergo , by the shauyng of their crounes , thei bee paste their vowe , and not vnder their vowe .

Your fourthe argument of Taciturnitie , holdeth thus . Priestes Ordered by the Romane pontificall , kepyng their silence at the Bushoppes proposicion , binde them selues by their Taciturnitie , to a vowe of continencie : Ergo , Englishe Priestes ordered by their owne potificall , wherein no suche proposition is spoken , bee v●taries . Furthermore , your owne difinition is of a vowe , that it should bée a deliberate or aduised promise made to God , for a better entente and purpose . And further ye saie , that by reason of the Priestes profession and vowe annexed , he is a votarie , & can not Marrie . Then thus I argue . Englishe Priestes make no suche promise or profession , nor the Busshoppe requireth any suche promise , nor any proposition doe include suche profession or promise : Ergo , by the maner of their orderyng , Englishe Priestes be no votaries , and therefore without let of any vowe , maie Marrie . And Ioannes Genesius saith , that there is no greater impediment against their mariage , then their vowe , suche as it is . And then standyng , that no suche vowe is made by them , it foloweth , that the greatest impedimente , is by his aucthoritee well wiped awaie : And all these argumentes made for the negatiue , holde as well as all those , whiche he bryngeth in for his affirmatiue . Thus ye see what doctrine he hath vttered , to Ecclesiasticall Iudges to leane to , for their hastie proceadynges of diuorsyng suche persones maried . And therefore , if either in his blindnesse , or malice , or yet ignoraunce , he geueth the occasion to vnlearned Ordinaries & their Commissaries , to attempt wilfully that thyng , whiche neither Gods worde nor mans worde , can approue or beare : I would not be in his coote for suche threates of Christ : Ve homini per quem offendiculum venit : & bonum erat illi , sinatus non fuisset homo ille : Wo be to that man , by whom offence commeth : and it were better for that manne , if he neuer had been borne , for all the gaines he shal haue in the Chauncerie , as long as he liueth . He maie haue a zeale peraduenture , as other good menne maie haue : but let hym consider , etiam atque etiam , ne sit non secundum scientiam , leste it be not , accordyng to knowlege , leste cruelly crucified Christe , and poore stoned Stephen , bee not without remedy compelled to saie , and crie once againe : Nesciunt enim quid faciunt : for thei knowe not what thei dooe . Deus conterat satanam sub pedibus nostris breui , vt cognoscamus in terra viam suam ? The Lorde treade Satan doune shortly vnder our féete , and graunt that we maie knowe his waie vpon yearth ? O Anglia : si lumen quod est in te , tenebrae sint , ipsae tenebrae quantae ? Sed olim vobis , O patres , dicet dominus : Reddite rationem villicationis vestrae . Venite ad iudicium .

O Englande , if the light that is within thee , is become darkenesse , how greate then is the darkenesse it self ? But the Lorde in tyme to come , shall saie vnto you ( O fathers ) geue an accompte of your Stewardshippe : Come ye vnto the iudgement . How can this doctor of the Ciuill Lawe , plaister vp these matters , to proue hym self either learned , wise or sincere , excepte he bee skilled in suche kinde of glosyng , to salue his ●iles , as the Doctours of the Lawe Canon be , that can saue all that euer thei reade or speake , how contradictoriously so euer it be that thei saie , so ye will geue them leaue to expounde their owne saiynges , and admitte their owne gloses and distinctions ?

Truely me thinke this mannes witte , should bee as fitte to glose the Decrees , and Decretalles : as he was that is the common approued groser . And so of many Lawiers an● Diuines , oft alledged for aucthoritée . Precipimus , saieth he , id est , permittimus Statuimus , id est abrogamus : Dist. 4. Statuimus . Vxores ducere , id est , retinere . In deede this Lawier , can in suche sorte glose S. Paules wordes , when he saieth : vnusquisquè p●opter fornicationem vitandam suam vxorem habeat . Habeat , gloseth he , id est retineat . But how truely : wee haue in parte before brought in bothe his Doctours and Counsailes , to trye this truthe . Praedicare Euangelium ( saieth the saied gloser ) id est Legere : vir inuita vxore , non debet orare : id est peregrinari , with infinite suche , wherein he wandereth so farre from the texte , that many tymes he destroieth the very texte it self . And therevpon the Deuines of Paris , in articulis condemnatis , after the maister of Sentence , detecteth this gloser , as a corruptor of the texte self , with his peruerse gloses , and biddeth beware of him , and all suche Lawiers , and gloses , yet the pretense of this gloser is , to saue all the olde Lawes , Ca. 9. R. ij . Canons , and Counsailes .

Marie , when thei be to good , to pure , and to plaine , to cauils awaie , then he runneth to this mannes shift , to saie that the first Canons be abrogated , by the later , that is : the better , by a great deale the worse . For he forceth all his witte and laboure ( as this manne doeth euen the same ) to frustrate the woorde of God , to make it of no effecte , that the traditions of manne , maie come in the place thereof . And doeth euacuate all olde good Lawes , and Decrees of the fathers , to stablishe the Lawes presente , to temper all our religion , in faithe and maners , to the present state of the Churche , as it is now , and hath been so corrupte , this fiue or sixe hundreth yere : as a sorte of Cardinalles not long ago , moste manifestly did acknowledge diuerse corruptions in the churche , to Paule the thirde , in their supplication . But commonly it is seen , that the more parte euer ouercommeth the better , so that there came no profite therof . For the others would not haue the state or the honor of the churche , altered in any wise , or decaied . And this is the onely marke , I feare me , that this aucthour shoteth at , in all his tragicall doynges : neither Goddes holy honour truely ment , neither the pure immaculate spouse of our sauiour Christ , his true Churche , regarded : but an other Churche more glorious in outwarde shewes , more gainfull in goodes and possessions : Not the true Priestly chastitee , and godly state of sober liuyng , sought for , to the like commendations in the Bushoppes and Priestes , as diuerse of the old holy Bushoppes and Priestes liued in , but an other maner Clergie and Churche , of other maner notes and tokens , then to bee , vna sancta catholica , & Apostolica Ecclesia . That is , one holy , catholike & Apostolike church . God geue grace that the booke of Sapience , proue them not one daie Insipientes : Sapi. 12. saiyng , haec cogitauerunt & errauerunt : execauit enim eos malitia eorum . Et nescierunt sacramenta dei , neque mercedem sperauerunt iustitiae , nec iudicauerunt honorem animarum sanctarum . Suche thynges dooe the vngodly imagine , and wander out of the waie , for their owne wickednesse hath blinded them . As for the misteries of God , thei vnderstand them not . Thei neither hope for the rewarde of righteousnesse , nor regarde the worship and honour , that holy soules shall haue .

Alas , what shall it auaile to winne the stinkyng glorie of the worlde , and loose oure soules ? Geue eare therefore ye that drawe the multitude after you , ye that haue Landes , Rentes , and Possessions , ye that sitte in the place of aucthoritee and power , occupiyng the Benches of right and iustice , your power is geuen you of God , who shall examine your hartes and actes . For when ye shoulde haue been Ministers of his Kyngdome , ye iudged not aright , nor kept the law of righteousnes , nor worked not after the will of God . &c. to late shall it be to say with the forgetfull vnwise : we fooles thought their life verie madnes , Sap. ● . and their ende to bee without honor . Therefore we haue erred from the waie of truth , the light of righteousnes hath not shined vnto vs , and the sunne of vnderstandyng rose not vpon vs . We haue weried our selues in the waie of wickednes and destruction . Tedious waies haue we gone , but as for the waie of the Lorde , we haue not knowen . What good hath our pride doen vnto vs ? Or what profitte hath the pompe of riches brought vs ? All these thynges are passed awaie like a shadowe . &c. suche wordes ( saieth the wise man ) shall thei that haue erred , speake in hell .

Good reader , iudge not that I vtter these thynges of stomake or euill wil , but of pure conscience , before God , howsoeuer it shall be derided of carnall Epicures , belye worldlynges , seruyng the turne of the tyme . God forbid I should defame the true catholike churche , to be a membre wherof , is so my study , that els I looke not to be saued ▪ I meane Peters ship , not Iudas Carricke : I meane not Peters person , but Peters confession , against which , not his counterfetted successors , not al the gates of hell , shal euer preuaile . The stone is laied , the rocke is suer , ipse fundauit eam altissimus : He that is the most highest , hathe founded her . Lyes may muster , and the trueth may bee put out of countinaunce : Sed Dominns custodit veritatem in saeculum seculi : The Lorde doeth maintaine the trueth for euer and euer . I enuie not , nor doe maligne , at the aucthoritee of Busshops and the spirituall fathers of the realme , but muche lament , that the true preachyng & fatherlie procedyng in their vocations , is no better emong some exersised and regarded . Wisshyng them no lesse iurisdiction and estimation in discipline and aucthoritie becomming them , then was in Ambrose towarde Theodocius . And wishyng for noe lesse obedient Princes , Nobles , and Commons , and no lesse liberalitée in them neither , then is reported by themselues to haue been in Constantine , Theodocius , Iustinus , or Iustinianus , and suche other . So that thei againe were Ambrosis in most thinges , and Siluester in many thynges reported to bee doone by them : for in all , God alone muste haue that promise reserued to hymself .

Furthermore I speake nothyng of grudge against this writer , but geue God thankes , for the excellent gift of witte and readyng which he declareth to haue in him : offeryng him to God in my praiers , that his tallentes bee bestowed to Gods glorie , and not to his owne , and so inconclusion to his owne confusion : to the conseruation of this common wealth , and not to the ruine therof : to the helpyng of his poore countree menne , and not so vncharitably to raise vp wonders and slaunders against them : and most vnmercifully to endaunger them to the Queenesse highnes , her Magistrates , Nobles , and Commons , in suche sorte as he doeth , with suche a glose of witte and circumstaunce , as is able to bewitch the wise of the worlde , if he be not weighed and expended .

If he would haue shewed his learnyng in such a cause , could he not haue otherwise handeled it , but to vtter his owne corrupt stomacke so detestably ? Could not he haue so entreated the question , but that his aduersaries ( peraduenture his best frendes to Godward ) must be thus imperilled by his vnbridled language ? It is pitie that witte and youth should be knit together , and that witte and learnyng , should take so euill a part . Marie if he had aucthoritie , how farre would he goe ? God saue the realme from suche hotte spirites . But yet God is strong inough to aunswere hym . 1. Cor. 1. He can make foolishe , the witte of the wise of the worlde , he threateneth to destroy the wisedome of the wise , and reproue the vnderstandyng of the learned , that no fleshe shoulde glorie in his sight .

As for the entent of this man , I iudge by his handlyng of the cause , by the trade of his doing , that he could haue made an other maner of booke , euen in the contrarie part specially , if he would haue armed hymself , with suche stuffe and weapons , as he dothe in his booke for the maintenaunce of this opinion . Or if he had been therto hyred : or if he had loked to haue had so greate thanke of that beggerly sort , as he trusteth he hath deserued and wonne otherwhere by this his labour : he could haue saied somewhat . Prauum , prauum est cor hominis saieth Hierome : & quis scrutabitur illud ? Wicked , wicked , I say , is the hart of man : and who shall searche it to the bottome ? Well , there is a God that can searche .

Furthermore good reader , my labour tendeth not to this end , that I would expresse onely a grieffe and doloure in compassion of the straunge handlyng of the busshops and priestes so ordered as thei be , although I thinke , that offendyng in mercie , is soner pardoned and amended , and more borne with to , then offendyng in extremitée and rigour , in al reasonable comon wealthes . Nor yet I meane not to iustifie the vniuersal sort of the maried Busshoppes and Priestes in all their light and dissolute behauyour , whatsoeuer it hath been in any of them , from the hiest to the lowest . But I would , that spirituall fathers put on suche affection toward the people of England , be thei lay fee , be thei of the clergie , that God bee not angrie with them : If thei forgette what he laieth to their charge , speaking to Spirituall Pastours , by the Prophete Ezechiell : Ezechel . 34. The weake haue ye not holden vppe , the sicke haue ye not healed , the broken haue ye not bounde together , the outcastes haue ye not broughte agayne , the loste haue ye not soughte , but churlishely and cruellye haue ye ruled theim . Thus are they scattered heare and there without a Shephearde . &c. my Shepe wandereth abroade in Mountaines and Fieldes , and no manne there is that careth for theim , or seeketh after theim . And so forth , moste terribly to theim that hath eares to heare , and hartes to vnderstande .

I would wishe , that suche as be strong , should beare the infirmities of the weake , and not to please theim selues . For Christe the head Shepheard , sought not his owne will , power , and glory . He came not into the worlde to destroie , but to saue . I would wishe , that if any one in the whole body , be entangled or accombred , with any default of ignorauncie , frailtie , or lightnesse , that Spirituall fathers should restore hym vp againe , spiritu humilitatis , consideryng that thei maie be tempted . As if he should saie , writeth sainct Gregorie : Cum displicet ex aliena infirmitate quod conspicis , pensa quod es , vt increpationis zelo se spiritus temperet , dum sibi quoque quod increpat timet . Cum enim increpatio immoderatè accenditur , corda delinquentium in desperatione deprimuntur . When the infirmitée of other men displeaseth thee , for that thou seest at thyne eye , ponder what thou art thy self , whereby thy inwarde spirite maie temper it self , in the zeale of correction , by the feare thou maieste bee in , for thy self , in the thing which thou doest rebuke . For when correction is to muche kindeled the hartes of the offendours , bée driuen do●ne to desperation . Thus muche Gregorie in his Pastorals . Yea , let them all indifferently expende as well one as an other , that thei haue been , or bee , or maie bee , out of the waie , and in daunger of Canons , if any man had his vtter righte , and extreme deseruyng . I thinke that I maie speake it , of the conscience of some married Busshoppes and Priestes in Englande , that thei doe as muche lament the light behauior , shewed and escaped by some of them , in the libertee that was graunted theim of Lawe and Parliamente , and by Goddes woorde shall euer bee lawfull for them , whiche haue not the gifte : as thei whiche bee moste angrie , and out of pacience with them . And that thei doe more lamente , or as muche , the decaie of estimation in the Clergie , and of the true ministerie thereof : as any of theim dooe , whiche now beare the swaie , whiche neuer care to be resident , where thei should feede . And besideforthe , bewaileth the dissolute behauiour of a greate meany of their beste beloued , and wisheth as hartely all offendicles and slaunders rooted out , of bothe sortes of the clergie , that once one vniforme religion in doctrine and life , might bee concurraunte together , to the pacification of all partees , as a good sort of their chief kircke menne doe , whiche setteth all the whole Realme at sixe or seuen , rather then thei should not recouer the olde honour of the Churche againe , as thei doe meane it , and as thei doe wonderously glory of the successe already wonne .

When thei haue dooen all the crueltee , and dispite thei can , thei shall be as able to kepe doune the light , that is now by Gods greate benefite set vpon the Candelsticke to shine to all menne that will haue the light thereof : as the blynde dreamyng knightes of the sepulchre , were able to keepe Christe from risyng and walkyng abrode , as costly as thei were hired , and as warely as thei watched . Thei bee not wordes and stoute affirmations , not exclamations in the Palpit applauded to , by the higher powers of the worlde , that can make wise menne so blinde , not to see a difference betwixte plaine truthe , and craftee falshode : betwixte counterfetted religion , and sincere worship of God : betwixt boisterous crueltee , and pastorall discipline : betwixte open oppression , and coloured reformation : betwixte exercise of Iustice , and craftee deuisyng to gette money : betwixte hotte and hastee braides , and prudente colde aduised proceadynges : finally , betwixte God , and the Deuill : betwixte Christe , and Antichriste . It shall neuer be well in the realme , saieth this pacifier , till the heretikes bée quite rooted out thereof , and not one lefte therein . God geue grace he bee no● blowen with suche a spirite , as once a glorious and ambitious learned manne was puffed vp , of whom Cassiodorus telleth in his Ecclesiasticall storie tripartite , Li. ●2 . Ca. 4. Li. 14. ca. ●1. and Nicephorus in his storie : where it is registred , that when one Sisinnius Busshoppe of Constantinople was dead , the Emperor thought it not good to chose any of their owne to the roume , because thei were commonly so full of vainglorie , and so arrogant and hautee . And therefore sent to Antioche for one there , to come to them to enioye this Patriarches dignitee . At laste he came , Nestorius by name : whiche had bothe a good voyce , and was also therwith eloquente , and was reputed to be one of the chiefest of them that kepte chastitee . Marie , saieth the storie , what his maners were beside , the wise menne tooke a greate gesse , by the first woordes he spake in open oration and sermon : wherein after he had tourned hym self to the Emperour , there present , saied boldly , or rather arrogantly to hym : Da mihi O Imperator terram ab hereticis , liberam & puram : & ego tibi coelos reddam . Tu mihi haereticos extirpa , & ego tibi Persis delendis adero . O Caesar , graunt to me thy lande pure and cleare from heresies , and I will graunte thee heauen therefore . Beate do●ne with me the heretikes , and I will with thee beate doune the Parsians . When he had spoken these woordes , saieth the storie , though in deede many hated the heretikes , yet the lightnesse of his braine , the hautinesse of his entrie , and vnworthinesse of his beginnyng , the pride of his vaine-glorie , did very muche dislike them , for that he could not abide a little conuenient tyme , to vtter his opinion , takyng vpon him to speake so high woordes , yea , before he had skant tasted of the water of the Citee , so to preferre hym self , to be so feruent a persecutour . Notwithstanding , yet he proceaded in his oportunitee , and for the satisfiyng of his stoutnesse , in destroiyng a little oratorie that the heretiques vsed , gaue their furie occasion to burne the same them selues , and therewith a greate number of other buildynges nexte adioynyng , likewise perished by the same fire . And therevpon rose a greate commotion in the saied Citee : for which rashenesse , he was charged with this fire , aswell of his frendes , as of the heretikes . But yet he could not thus bee quiette , but euer importunately labouryng and deuisyng , against heretikes , in suche sorte , that he did as muche as laie in hym ( saieth the storie ) to haue vtterly destroied the Citee . And further , for the grief and dispite he bare , to one Paule a Busshop of the Nouatians ( for whose worthinesse , he heard , thei gaue hym muche commendation ) he went about to haue spoiled them , for his sake : but the nobilitee restrained his hastie and vnruly violence and attemptes . Of whose doynges , in diuerse countrees , what hurte came vnto them by his hotte spirite , how many thousandes were destroyed in seditions for his sake , and what furie he shewed , euen to some simple folkes , that erred of simplicitee , in a mattter of no greate importaunce , for the precise daie of keepyng the Easter ( whiche menne were called quarto decimani ) it were to long to write of . But in the ende , this Nestorius for his vnworthie behauiour , in pride and insolent extremitee , woorkyng altogether contrary to the custome of the Churche , saieth the historie , againste suche heretikes : God forsooke hym with his grace , so that hym self was entangled with a certaine heresie , whereof his Chaplen Anastasius ( who was in greate estimation with hym ) was the first deuiser . Whiche he held strongly , because he sawe his glory and estimation hange thereon . But yet afterward at an other tyme , perceiuyng daunger to bee at hande , if he had not tourned Catte in the panne , euen , in an hower space , as earnestly with it , and as earnestly againste it , in pretense and in woorde onely reuolted : whereupon God , I saie , for so daliyng and foltryng in his conscience , did reuenge it at the laste , moste worthely in hym . But first it was the occasion of a greate scisme , that could not be pacified , but by the Ephesine Counsaile , whiche was specially for the condempnation of his erroure , gathered together vnder Celestine . And finally , after his tongue was eaten with wormes , died most miserably by Goddes hande , as Nicephorus telleth . Where he began in the catholike faithe , but subtelly , and not simplye weiyng the principles of the faithe , proceadyng not fatherly , but tirannically in his doyng , died in heresie : and is now regestred for an Arche heretike , & shal be so taken to the worldes ende . Whiche storie , yet I dooe not rehearse , as though I would insinuate an immunitée to heretikes , that troubleth the quiet of the common wealthe , or as I were in that opinion , wherein once yet S. Augustine was ( but by experience recanted his opinion ) that heretikes should bee suffered to doe and saie what thei lusted : 48. Epistola ad vincentuo● , and so by a little and little , kendle the fire of intestine sedition , to perill the whole body : But I reporte it , partly to note that extremitées of proceadynges doeth hurt , and that sodaine alterations in Realmes , maketh perturbations . And yet my opinion is , as the opinion of diuerse olde and newe learned menne be , that it maie be borne with suche a manne , whiche quietly liuyng in his state , and in his owne conscience , tariyng vpon Goddes workyng in his harte , by hearyng and expendyng Goddes woorde , to holde that whiche maie be to his soules saluation , if he doe no outward déede and example , to disturbe the Ciuile societée of the common wealthe where he dwelleth . And this storie maie also serue for al kyndes of men , to be a very fearfull example , if we will in Gods causes daily at our pleasure ; for such , I saie , as out of one mouth breathe out bothe hotte and cold , allowe and condempne the self same thyng , with the tourne of their hande , praiseth and dispraiseth , as the daie tourneth : very successours of Lybanius , that inconstant Sophist , or rather Sophister , whiche with his eloquence , praised the Emperour Constantius by his life tyme , and when he was once dead , dispraised hym againe as faste . Inconstaunte flatterers , tournyng like Weathercockes , not of conscience , from the worse , to the better , but as the windes blowe , so set vp the saile . Whiche maner of menne , muste néedes stande in feare , that the vengeaunce of God hangeth nigh ouer their heades , if thei repent not of their saiyng , and vnsaiyng . He can not but be spued out of Goddes mouthe , that is neither hotte nor colde , but will haite on bothe legges , for the gaine of his peny . Noughtee and deceiptfull menne , saieth sainct Paule , that will not be contente to erre theim selues , but muste induce other into the same with them . Menne that haue delight , to be aucthours of sectes , to haue the traine in pompe , to followe theim whither soeuer thei goe , vtterly tourned vpsidoune , bearyng in them selues the iudgemente of their owne damnation . Yea , in conclusion , pronouncyng the sentence of iust condempnation vpon them selues , with their owne mouthes , reproued , and conuinced by their owne conscience . For as the wise man saieth : Sapi. 17. Formidolosa res est malitia , proprio teste conuicta , & in conscientia delitescens , mala semper praesagit . It is an heauy thyng , when a mannes owne conscience beareth recorde of his owne wickednesse , and condemneth hym . For a vexed and a wounded conscience , taketh euer cruell thynges in hande , and driueth hymself to an ende : As we reade in the Ecclesiasticall storie , Tripert . Lib. Cap. 38. reported by Socrates , who telleth of a certain Sophister , called Hecebolus , emong diuerse others , whiche , he saieth , bearyng in pretence onely the Christian name , of a corrupte mynde , for that thei preferre their treasure , and presente wealthe and honour , before the dignitée of true faithe , and therevpon fall to the wickednesse of Sacrifices . The same Hecebolus saieth he , folowyng and attemperyng hym self to the maners of the Emperours , fained hym self in the daies of Constantius , to be a most feruent Christian. But when Iulian the Apostata , was ruler , by and by he was a Panime , and by his orations , made Iulian a God . And when Iulian was dead , in Iouinians tyme he would haue béen a Christian againe . Whereupon , for the mutabilitée and lightnesse of his religion , his conscience draue hym to the Churche gates , and there caste hym self flatte doune , and cried out with a loude voice : Conculcate me sal infatuatum : come ( saieth he ) and treade me vnder your feete , vnsauery Salt that I am . From whiche tournsicke spirite , God preserue vs all .

Now to finishe that was promised , to declare what moderations and tollerations hath been vsed before tyme , and be at this daie to be séen in some other dominions of Christendome , to shew the opinions of certen learned menne , that bee knowen to haue had some iudgement in suche causes , as well old as new , that be of a farre other determination , then this singuler Ciuilian is of : I shall beginne with that noble Prince Charles the .v. Emperour that now is , a Prince of some experience , I thinke this aucthour will not deny me . He vpon debatement of matters in religion , wherewith his realmes and dominions were sore disquieted and disordred , set out his booke of Interim , written and published , I thinke , with the allowaunce of more heades then one : expresseth a toleration in the Clergie for their wiues , which were then maried . And permitteth them in the Ministerie , and yet not maried by any Lawe that was passed by his aucthoritée , whiche he would neuer haue deferred to a generall Counsaill , but would haue flatly condempned them therin , if it had béen of such nature , as this writer would make this realme beleue . And where as he wisheth ( as all wise men doe the same ) that there could bée founde many in the Clergie , whiche while thei liue in soole life , might perfourme a true chastitie in deede , yet bearyng at the least with other , he leaueth it as he founde it . Now to inferre of this his acte , what might bee more iustly saied , for the priestes of Englande alreadie so maried in so greate scarsitee of Ministers , so many Chresten menne and women forced to liue without all maner religion throughout the whole realme : I leaue it to the Magistrates to expende : And to the christianly harted readers occation , to praie to God , for whatsoeuer Gods good spirite within them shall moue them therto . And because this man is a Ciuilian , let hym loke in the Code , whether he reade not , that some of this noble Emperors progenitors did priuelege spirituall men , their Wiues , their Children , and Seruauntes , both menne and women , to be free from the homage called Perangaria . Wherby he may fortune espie that their mariages , were not only thought tollerable , but also iudged honorable , beyng so priuileged with suche prerogatiue . And if he will looke further , lette hym searche whether Iustinian the Emperour , commended not a certen Bushop , specially in respect that he had priestes and Busshops to his auncestours . In nouellis constitut . iii. That prudente and Christian Prince of noble memorie , Kyng Henrie the eight , vnderstandyng that certen in his realme were maried , as well Regulers , as seculers , without aucthoritee and common Lawe , made an open proclamation in the .xxx. yere of his reigne , wherin he did but for afterwarde charge , that no man should attempt the same again . And did not dissolue the saied mariages being so priuatly contracted . The wordes of whiche proclamation be these .

The kynges maiestie vnderstandyng that a fewe in numbre of this his Realme , beyng Priestes , as well religious as other , haue taken wiues and maried themselues &c. his highnes in no wise mindyng , that the generalitée of the clergie of this his realme should with the example of suche a few number of light persons , proceade to mariage without a comon consent of his highnes & his realme : doeth therfore straightly charge & commaunde , as well all & singuler the said priestes , as haue attempted mariages that be openly knowen , as all suche as wil presumptuously proceade to the same , that thei , ne any of them shal minister any Sacrament or other ministerie misticall : Ne haue any office , dignitée , cure , priuilege , profit , or commoditée , heretofore accustomed & belongyng to the Clergie of this realme , but shall be vtterly after suche mariages , expelled and depriued from the same , and be had and reputed as laye persones to all intentes and purposes . And that suche as shall , after this proclamation , contrary to his commaundement , of their presumptuous mind , take wiues and be maried , shall runne in his graces indignation , and suffer further punishment and imprisonment at his graces will and pleasure . Datum xvi . Nouembris , anno regni sui . xxx .

Here it maie be considered what moderation this wise Prince thought mete to be vsed , in suche mariages as wer passed without comon consent : of whiche he knewe by information , a good number from tyme to tyme , and yet did bothe tolerate the same whiche were vsed secretly , and such as were openly knowen did not seperate them , but commaunded them to bee reputed , as lay persones . And his highnes was not ignorant , how necessary it had beene to haue graunted the libertée in his daies , whiche but for some certane zelous Counsailers , pretendyng how euill the people would take it , had been doone by his aucthoritee . As was not vnknowen to diuerse , whiche heard hym oft speake of that matter .

If suche moderation as kynges and Emperours haue made in this matter , will not serue to moue this maister of Chauncery to temper his extremitie : wee will laie before hym some suche potentates , whiche paraduenture he accoumpteth to bee of hier aucthoritée in suche matters , and will soner bee perswaded by them : as Popes , Counsailes , and Bushops decrées . To satisfie his expectation somewhat , wee reade in Platina : that Pius , Pope of Rome , the second of that name , was wont to speake these woordes : Quòd magna ratione sublatae sunt nuptiae a sacerdotibus , sed tamen sibi videri , maiori ratione restituendas . He affirmed that the cause was great , whiche toke a waie mariage from priestes , but yet there was greater cause , why thei should bee restored to them againe . This was this Popes opinion and iudgement . And further he writeth : Epistola . 130. contra Bohemos , that in the primatiue churche , the Clergie had wiues , and that the communion was distributed in bothe kyndes . This Pope , called before , Aeneas Siluius , a man of learnyng as his bokes doth testifie , could vpon his owne experience ( to be fidelis Pontifex , that is , a faithfull Busshop ) beare better with the infirmities of others , then our holie virgins , maiden priestes , can now at these daies . For in the tyme that he was Cardinall , he was not without his remedie . For he had one hymself , and whether he was werye of her , and would haue a newe , or that for age he listed now to bee holier , it is testified in the .361 . Epistle , that he gaue her , for her dowrie to set her out with , thre score florence . I doubt not , but that he dispensed fauorablie inough , when he came to be Pope , with suche as hymself was , & was not so froward as our holy hypocrites be , that lay heauie burthens vpon other mens backes , & will not ease the burthen with the least finger of their handes .

These head fathers at Rome , haue been before now , and be at this daie , I doubt not , more gentle , then we be in this particuler Churche . For we reade , in the life of Franciscus Petrarcha , who was a prebendarie at Padua , and Archedeacon of Parma , that holy Pope Benette , the twelft of that name , he that would not knowe his kynsfolkes when thei came to hym , and saied , that a Pope hath no kyndred in yearth . This holy father , perceauyng how this Poet Lawreate was in such amorous loue with a certen wenche called Laureta , peraduenture his sisters brothers daughter , that he could neuer dreame and speake to muche of her worthines , in his sonettes and sounges of poetrie . And leste the saied Archedeacon should be ouercome with to much heauie loue , and lose the full fruition of her , saieth the storie : he graunted hym of his gratious pardon , to take her to his wife : and ex vberiore gratia , graunted further , that he should not lose thereby any one of his promotions , but should haue more benifices added to those he had alreadie , so that of gentle curtesie , againe he would graunte to the saied holy Pope , the vse of his sister , which he brought also with hym to Rome , in whose beautie , the holy father was taken , whose companie and fauoure , should do hym more pleasure for his conscience , then his owne kinsfolkes . Reade the storie and se whether I lye , Platina , Fasciculus temporum : and the said life of Petrarcha .

Yet , good reader , here treade warely in the iudgyng of this Popes mynde and intent , whether he would haue knowen her as a wife , or as a spiritual kinswoman : for the Canonistes make doubtes in the like matter . Dist. 79. ●i quis Glose . For some saie , if a man bee chosen Pope , whose wife is thought to be dead , and yet she afterwarde returne againe and aske of hym due beneuolence , if it be certen that she is his wife in deede , that then is the Popes holines bound to render vnto her due beneuolence , how hye a state of perfection soeuer it be : the vowe made at the receite of his papacie , notwithstandyng . But some hold , that she must be induced , to liue chaste , as he shall doe . But if he will not , then saieth the harde gloser of the decrees , he should renounce his papacie , and satisfie his wife . Well , it is not vnlike , but that the fathers at Rome haue beene gentle inough , though wee , liuyng farre from them , haue not so soone espied their proceadynges : And that thei haue had more spedie remedies , then we know of hers in Englande , although our Englishe Chronicles , yet spied out some practises of these good fathers , as thei tell of one holie father , Busshop of Rome , called Sergius hogsnowte , who was accused for begettyng of a child : and because he could not bee purged by his neighbours at home , for that thei would not , or els could not : was purged by the holy praier of a countree man of ours , named Aldelme , firste Monke , and then Abbotte of Malmesburie , where lastly he was Busshop . Whiche Aldelme for that he was soore stirred to the vice of the fleshe , the Chronicle saieth , to do the more torment to hymself and to his bodie , and belike to spite the deuill the more , vsed to hold within his bedde by him , a faire quicke virgine , by so longe tyme as he might saie ouer the whole Psalter . Whose holines and perfection was so much bruted abrode , saieth Fabian , that it gaue occasion to the saied Sergius Busshoppe of Rome , to send for hym . In whiche season of his there beyng , the said accusation was in handlyng : what time the child , being but .ix. daies old , was brought to the holy Bushop Aldelme to bee christened , by vertue of whose praiours , the saied childe answered vnto certen questions , and cleared the Busshop of Rome of that crime , Deo gratias .

We reade to , that Pope Gregorie the great , the same Gregorie that writeth thus : 29. 〈◊〉 . Sunt qui dicunt religionis gratia , Coniugia deberi dissolui . Verum sciendum est , si hoc lex humana concessit , lex tamen diuina prohibuit , per se enim veritas dicit , quos deus coniunxit homo ne separet . Qui etiam ait , non licet dimittere vxorem excepta causa fornicationis . Quis ergò huius latori legis contradicat ? Ther be , saith he , whiche hold that wedlocke is to be dissolued for religion sake : how be it , that must be knowen , that though mans lawe haue graunted this , yet Gods law hath forbidden it . For the trueth speaketh it out of his owne mouthe : whom God hath coupled , lette no man seperate . And he the same saieth againe : that it is not lawfull for a manne to forsake his wife , but for the cause of fornication . Who then dare gainsaie the maker of this lawe , asketh he ? Mary Gregorie , a docter of the Ciuil in England , spurneth against this law maker , and would néedes haue suche seperated . Tell hym again , then saieth Gregorie , of my aucthoritée , Dist. 31. Cap. ante triennium . Quod mihi durum , atque incompetens videtur , vt qui vsum continentiae non inuenit , neque castitatem promisit , compellatur a sua vxore separari : atque per hoc [ quod absit ] in deterius cadat . Tell hym , that it is thought to me to be to sore , and nothyng agreable , that such Ministers as haue not had the vse of continencie , nor haue made promise of chastitée , should bee compelled to bee seperated from their wiues , whereby thei might fall to worse , as God forbid . Shewe hym what Innocent the third in his Lateran Counsaile ( Cap. 52 ) writeth . Tolerabilius est enim aliquos contra statuta hominum copulatos dimittere , quam coniugatos legitimè , contra statuta domini separare . It is more tollerable to permit some to remaine , so coupled as thei be , against mans Lawe , then suche as be coupled by Lawe , to be separated against Gods lawe . And tel him further of my aucthoritee , saieth Gregorie , De cura past . parte . 3. ca. 28. & 29. that suche as liue in sole life , should be ofte warned by the good & godly shepherdes of the churche , that if thei beare the stormes of temptation , with perill and difficultée of their soules health , that thei resorte to the porte of Matrimonie . And lette them heare whiche bee ignoraunt of the frailtée of the fleshe ( saie I there ) that Christ hymself whiche is the truthe , speaketh of this perfection , affirmyng , that not all taketh this worde . Whereby he would haue vs vnderstande , saie I , that it is a verie hye gift , not geuen to euery man . And shewe hym further , biddeth Gregorie , Hieldaricus Epis●opus Augustae ▪ what heauie repentaunce I tooke once my self , for decreyng suche a Lawe of separation . Upon the experience wherof , were founde in a Mote of myne at Rome , sixe thousande infantes heades , murdered by occasion of suche Lawe : and therevpon reuoked my decree againe , and said with an heauy harte , S Paules wordes : Melius est nubere quam vri : It is better to marrie , then to burne in luste : and further added of myne owne , saiyng : Melius est nubere , quam mortis occasionem prebere : Better it is to marrie , then to geue occasion of murther . But if this doubtyng and dreamyng Thomas Martin ( beleuyng nothyng , but that he gropeth with his handes ) will staye at the number of so many , that might perishe at Rome : Shewe him , to ease his incrudelitée , that Rome is no grange : that is resembled to greate Babilon , populous of people . And further shew him , that he maie reade in the life of the Emperor Marcus Aurelius ( Capi. xxxvi . ) at what tyme Pope Anicetus was father there , whiche was in the yere after Christes incarnation . Clxiiij . which was full . CC yere before Pope Siritius replenished Rome with curtisans , by his Sodomiticall Lawe : that the saied Emperour caused an accoumpt of the people in the Citee , at a plague tyme , to be brought hym , wherevpon he founde therein of good women ; the number of . Cxl. M. whereof died of the plague .lxxx. M. and of euill women openly knowen noughte , the number of tenne thousande , whiche in maner scaped all saieth the storie . And further , tell this Ciuilian , This Gregory was CC. yeres and od after S●ricius in whiche tyme the nomber might be well increased ouer that it was CCC yere before his daies . that Huldarichus Busshop of Augusta , reportyng this my facte , to Nicholas the first , whiche was about to make the like Lawe , did call this decree of myne , worthely , Haeresis decretum , a decree of heresie : and therefore bidde hym reade , that same free Epistle of that Huldarichus , and let hym reforme his iudgement . And furthermore , seyng he is an Englishe Doctor , tell hym that he is to scrupulose , and to sore an exacter in that his owne countrey . Lette hym reade , what I saied in my Epistle , to Augustine their Apostle , that it was a nation , where rather temperate moderation , should be better to be vsed , Inter decreta euisdem . then sharpnesse of Ecclesiasticall Censures . And let hym further read in that same Epistle , how I tempered the matter in causes of matrimony , and degrées of consanguinitée , how muche I thought it by Apostolicall prudence , to graunte vnto them to contracte mariage at the fourthe degrée , if thei listed : euen so remittyng the rigour of the Churche Lawes then in strengthe : And moreouer shewe hym , what was my resolution vpon that question , Inter decret. Gregorij primi & Gregorij Iumoris . whiche Augustine propounded vnto me , sc: when the wife is striken with some infirmitee , and can not render due beneuolence to her husbande . He asked me , what shall her mate doe in this case ? Let hym heare my answere , which I made for the consideration of that tyme . But first tell hym by the waie , a poinct of his hypocrisie . For where in his iiij . Chapiter , he would seme to aduaunce my estimation emong the Englishe nation , for that I sent them certaine learned men , to retourne them to the faithe : and pretendeth in his sixt Chapiter , to be displeased with the proceadyng Preachers , as thoughe thei condemned me for a Papiste , and all my writynges to be superstition and Idolatrie : yet belike for all his enuious flatterie , he sheweth but bread in the one hand , and hath in the other a stone ready to caste at me , to beate doune my estimation . For he in his seuenth Chapiter , impertinently bryngyng in this fact without any witte , taketh vpon him to condempne this myne indulgencie , for sinfull humanitee , as contrary to the Canons , and repugnaunt to the Euangelistes and Apostles . But shewe hym , he is to malaparte so to iudge , and is to muche without humanitée towarde his owne people , to repine at my fauour towardes them . And tel hym , that he shall finde this my moderation in the bookes of the Counsailes emong my Decrees , written to Augustine the Englishe Apostle , althoughe he referreth it to an other Gregorie , writyng to Busshoppe Boniface , a countrey man of ours , who was sent by Gregorie the seconde , Anno domini .720 . into Germanie , to winne them to the faithe , and was their Apostle . Who followyng my example of dispensation , to the nation of Englande , graunted the like to the nation of Germanie , so that in deprauyng this moderation , he condemneth vs bothe : and therefore he taketh to muche vpon hym , though Gratian bee on his side , so to saie , although he mighte haue learned that Leo the 4 ( Disti . xx . Cap. i. ) alloweth the decrees of the said Gregorie without exception : where the gloser yet vsyng more reuerence to the See Apostolike , maketh it good by his interpretation , and not to be against either Canon or scripture . But maketh it a meer case Papall , belongyng onely to his holinesse , as ye maie reade in Summa Antonim . parte .iii. titulo primo . Cap. xii . parag . prima : and there good reader , if thy chaste eares can beare that catholike doctrine , expende what it is . But what subteltée was in his head , so to condempne this dispensation , where he had condempned Luther before , for the like doctrine , ascribing to him to saie : Si vxor nolit , aut non possit , ancilla venito . Which pretée storie , he learned of his master Pighius , let his owne head iudge . But this was his resolution : Bonum esset , si sic permaneret , vt abstinentiae vacaret . Sed quia hoc magnorum est , ille qui se non poterit continere , nubat magis : non tamen subsidij opem subtrahat ab illa , cui infirmitas prepedit , & non detestabilis culpa excludit . That is : Good it were if he would remaine so , & to geue hym self to abstainyng . But because this is for theim that bee greate , and strong in deede , he that can not kepe hymself in continencie , lette hym rather marrie , yet let hym not withdrawe his helpe of relief from her , beyng rather excluded from hym for her impedimente of infirmitée , then for any detestable crime . And if this Ciuilian will more diligently searche , he shall finde that the saied Gregorie the thirde , named the younger , gaue dispensation to a manne , to marrie his vncles widowe , so farre within the degrees of consanguinitée : whiche woman was once also professed in religion , and had made bothe vowe , and also receiued the vaile of her profession . And that also he gaue license to certaine Busshops and Priestes to minister , notwithstandyng the retainyng still of their wiues , or women in their company : and though Pope Zacharias ( who next succeded him ) did not muche allowe the said former dispensation ( as it is commonly vsed in the Papacie , for one to annull and repell the decrees and pardons of the other ) yet he did not dissolue the saied mariage , but wrote to Bonifacius , to perswade the partie to relinquishe his mariage , as he did hym self write a commonitorie onely to the said partie dispensed with , by Gregorie aforsaid . But what , O father Gregorie , if this Englishe Doctor , alledgeth in the same place , where you counsaile suche as be molested with the stormes of temptation , to resort to the port of mariage : that you declare your minde further there , & saie : Sine culpa quippe ad coniugium venitur , si tamen nec dum meliora vouerunt ▪ that without blame doe suche come to mariage at the least wise , if thei haue not afore made a vowe of some better thyng . If he straineth these my woordes , saieth Gregorie , whiche were for the tyme spoken , or if he will bee still displeased with my former indulgentie , tell hym againe that I saie : Quòd regulae sanctorum patrum , pro tempore , loco , & persona , & negotio , instante necessitate traditae sunt : That the rules of the holy fathers , bee made for the consideration of the tyme , place , persone , and matter , and for the necessitee present . Yea , let hym well expende Pope Innocent the third his saiyng : Non debet reprehensibile iudicari , si secundum veritatem temporum statuta quandoque varientur humana . &c. in concilio Lateranensi . Capi. 50. It ought not to bee iudged blame worthie , if accordyng to the diuersitee of the tymes , mannes decrees be diuerse , specially when vrgent necessitée , or euident vtilitée require the same : for GOD hym self hath chaunged many thynges in the newe Testament , whiche he decreed in the olde . &c. And what equitée is it to force these tymes , when votaries be so young made , to beare the rigor of the Canons , whiche were made for theim , whiche were not professed before thirtée yere of age , and not without greate deliberation and examination . And tell hym againe , that my meanyng is ( as he might haue gathered of the maner of my speaking in my saied pastoralles ) that if the votarie hath vowed that thing that is better to hym in deede and also hath the gifte of God to performe it : then he can not come afterwarde , without blame to mariage , whiche is not so good for hym , as the other state , wherof he hath the gifte , and vpon experience of Goddes gifte in hym , hath decreed aduisedly , to liue therein . For as sainct Thomas writeth : In. 4. contra Gentile● . Quamuis vniuersaliter dicatur , homini melius esse continentiam seruare , quam matrimonio vti : tamen alicui hoc melius est . Vnde & dominus , facta de continentia mentione , dicit : Non omnes capiunt hoc verbum , sed qui potest capere capiat . Although it be saied vniuersally , that it is better to a manne to liue in single chastitee , then in mariage : yet , to some manne , mariage is better . Whervpon the Lorde hym self , vpon mention made of continencie , saieth : Not all men taketh this woorde , but he that can take it , let hym take it . And because we haue made mention of Thomas de Aquino , tell hym that he counsaileth the A colyt whiche is in feare to leese his benefice for his wiuyng , secretly to kepe his wife , and to deceiue the eyes of the Busshop , though he call hym farther to higher holy orders . For we thinke ( saieth he ) that that mans ghostly father ( if he bee discrete ) doeth not muche offend , if he geue that clarke libertée in secrete confession , to liue with one in secrete Matrimonie : for we iudge ( saieth he ) it to bee lesse offence to retain his benefice , and to liue in Matrimonie vnknowen , then to haue a concubine , against the precepte of God , Capi. xxiii . and rather to haue a wife , then to commit fornication with any other .

Furthermore , Thomas in sūm● . Ca. 165. if it should so chaunce , that after this deliberate vowe and promise , the votarie perceiueth , that he is in perill of brennyng , or fornication : tell this Ciuilian , by aucthoritee of sainct Paule , or if he would captiously glose his wordes , by aucthoritee of sainct Augustine , whom he can not without shame wreaste , that it were better , euen for suche , to marrie , then to brenne : writyng De virginitate . Multas earum reuocat a nubendo , non amor praeclari propositi , sed aperti dedecoris timor , veniens & ipse a superbia , qua , formidatur magis hominibus desplicere quàm deo . Hae igitur quae nubere volunt , & ideo non nubunt quia impune non possunt ( quae melius nuberent quam vrerentur ) id est , quam occulta flamma concupiscentiae in ipsa concupiscentia vastarentur , quas poenitet professionis , & piget confessionis , nisi correctum cor dirigant , & dei timore rur●us libidinem , vincant , in mortuis deputandae sunt : siue in delitijs agant , siue in laboribus & ieiunijs , & magis ostentationi quam emendationi seruientibus . That is : Many of these professed virgines , be holden backe from mariage , not by the loue of so excellent a purpose , but for the feare of open shame , whiche cometh of very pride , wherein thei bee more afraied to displease manne , then GOD . These women therefore that haue a will to Marrie , and Marrie not , because thei can not doe it without blame , ( whiche women should doe better , saieth he , to Marrie then to brenne ) that is : Then that thei should with the secrete flame of concupiscence , be consumed in the saied concupiscence : who , for that thei repent them of their profession , and bee weary of that thei haue confessed : excepte thei reforme their harte , and better directe it , and in Goddes feare againe , ouercome this lecherous affection of theirs , thei are to be coumpted as dead , whether thei liue in pleasures , or yet in labors and fastynges , doyng all that thei doe , for ostentation and outward pretense , rather then for amendemente of life in deede . Thus bryng this Ciuilian to expende these wordes of sainct Augustine : whiche should doe better to Marrie , then to brenne : and see what he can saie . And shewe hym an other place of sainct Augustine de bono viduitatis . Capi. viii . Where he saith the same in these wordes : Melius esset illis posse continere quam nubere . Sed melius nubere quam retro post sathanam ire . id est , ab illo excellenti virginalis vel vidualis castitatis proposito in posteriora respiciendo cadere & interire . It wer better for them thei could conteine , then to marrie , but yet better to marrie , then to goe backe after the deuill , that is to say , to fall from that excellent purpose and vowe of virgines , and widowes continencie , to looke backe behinde her , and to perishe . Although S. Augustine saieth there , that suche as doe not performe their promise , be iustly condempned . And if S. Augustine will not contente hym , bring in Cyprian , writing of virgines professed in chastitée , whiche afterwarde , neuerthelesse were founde to liue vnchastly with certain deacons , not as with husbandes openly , as Pighius writeth the woordes , but as with lecherous Deacons secretely : Si aunt perseuerare nolunt aut non possunt , 〈◊〉 Epistola●on . x● . melius est vt nubant , quam vt in ignem delitijs suis cadant . If thei will not abide , or can not perseuer , better it is , saieth he , that thei did marrie , then that thei should fall into the fire of lustes and concupiscences , by their deintee behauiour . Now if sainct Cyprian can not contente this manne , who of all writers in the Churche , could not abide this Iackanapes pretensed and coloured chastitée in the Clergie , against the whiche he did write an whole boke , De singularitate clericorum : And saith thus . Peius est quam moechari , continentiam ducere criminosam , & infamem ferre sanctimoniam . It is worse then adultery , to liue in chastitee that is faultee , and to pretende holinesse , that is defamed in it self . And in the processe of that booke , against suche as refuseth wiues , and receiue women into their houses , vt quid sibi adhibuit mulierem , qui ducere contempsit vxorem ? Why a Deuill dooeth he take a woman in to him , saieth he , that disdained to marrie a wife ? And saieth moreouer , that suche : Here might as good an argument be made that the Clergies susspected chastitie is worse then adultery and incest , as D. Martine maketh , in saiyng that votaries mariages be worse then adulteries & incestes for breakyng their vowe . Ad demetriadem virgin●● . Ingerunt blasphemiam religioni : Et ꝙ huiusmodi coniunctio suspecta , etiam si adulteros non possit facere , facit tamen peiores adulteris & incestis . Suche , saieth he , that refuse wiues , and yet will haue women , thei bespot our religion with blasphemie : and how soeuer thei pretende , that honestee is not hurte by suche familiaritee , saieth he , and that thei can liue in their company , without committyng any adulterie : yet , saieth he , thei be worse then adulterers , and incest persons , in so doing .

But if S. Ciprian can not stop his mouth : then saieth sainct Gregorie , bryng hym in his owne very doctor , so oft alledged by hym : S. Hierome , to whose aucthoritée he recourseth so ernestly for his defence , writyng that for hymself he must bee beleued of euery good christian man . Sanctum virginis propositum , & caelestis angelorumquè familiae gloriam , quarundam non bene agentium , nomen infamat , quibus aperté dicendum est : vt aut nubant , si se non possunt continere , aut contineant si nolunt nubere . The report of some certen virgins , whiche vseth them selues not well , diffameth the holy purpose and vowe of virgines , and the glorie of this heauenly and angelike companie , to whom it muste bee plainly and openly saied , that either lette them marrie , if thei can not keepe them selues in chastitée : or els let them keepe themselues in chastitèe , if thei will not marrie .

Let this Ciuilian expende these woordes , and if he staieth at them , as doubtyng whether S. Hierom meaneth of holy virgine ▪ tell hym that Erasmus noteth vpon this place , that Hierom is like to meane so . But if he will not yet be reformed , adhibe adhuc vnum , aut duos , vt in ore duorum vel trium testium , stet omne verbum . Take one or twoo witnesses mo , that in the mouth of twoo or thre , the truth may stande . Bryng hym to one of our predecessors , Gelasius the first , whiche liued about the yere of our lord 184 speakyng of widowes that had made their vowes of Chastitée . Si propria voluntate professam , In decretis Gelatij . Ca. 23 pristini coniugij castitatem , mutabili mente calcauerint , periculi eorum intererit , quali deum satisfactione placare voluerint : quia iuxta Apostolum , primam fidem irritam fecerunt . Sicut enim si se forsitan continere non poterant , secundum Apostolum nullatenus nubere vetabantur : sic habita secum deliberatione , promissam deo pudicitiae fidem , debent custodire . Nos autèm talibus , nullum laqueum debemus inijcere , sed solum adhortationes premij sempiterni , paenasque proponere diuini iudicij , vt & nostra sit absoluta conscientia , & illarum prose , rationem Deo reddat intentio .

If after thei haue professed voluntarily of themselues , chastitée , after their former matrimonie , and yet by mutabilitie of mynde treade it vnder their feete againe , at their owne perill be it , by what amendes thei shall pacifie God againe , in as muche as thei haue , as the Apostle saieth , made their firste faieth voide . For as if peraduenture thei could not liue chaste , thei were not forbidden any maner of waies by the Apostle to marie : euen so , after so good deliberation taken with themselues , thei ought to haue kept their faieth and promise of chastitée , so betrouthed to God . How be it , we ought not to cast any snare to suche , but only lay before them the promises of euerlasting reward , & the paines of Gods iudgement , wherby , bothe our conscience maie bee discharged , and that their entent maye make answere to God for themselues . Thus farre Gelasius . And yet further to satisfie him , ●idde hym expende that decree , In decretis Leonis . 1. Ca. 12. of an other predecessour of ours , Leo the first , who intreatyng of suche votaries as do relinquishe their profession , and betake them to warfare , or to mariage , whom though he commende not , yet he chargeth them not with separation ( no more then sainct Augustine chargeth Bonifacius the Captaine , Epistol●● . 70 after his vowe , to bee separate from his wife ) but onely inioyneth them penaunce , for breakyng suche vowe and profession so deliberatly taken in good age , on their owne free will vnconstrained . Now , saieth sainct Gregorie , if this will not yet suffise to put witte into this writers head , to admit reasonable moderation , as pertinacitée maie bee frowarde and seldome satisfied : then bryng him to the churche , to the Counsailes representyng the whole vniuersall Churche . Where the holy ghoste is resident , Ca. 4. D. iij. and Christe is really ( as he hymself defineth ) present . And if he will be yet obstinate , & will not heare that , then spend no more labour about hym , but count hym as an Heathen and Publican . And then followe sainct Paules precept of hym for his pertinacie , as neuer thinkyng to haue good of hym : sciens quia euersus est , qui est huiusmodi , & peccet per se damnatus . Knowyng that he that is suche , is peruerted , and sinneth euen dampned by hymself . Shewe hym the second Counsaill Arelatense , holden vnder Siluestre about the yere of our lord .326 . where it is written : Cap. 33. De puellis quae se vouerunt deo , & preclari nominis decore floruerunt , si post viginti & quinque annos aetatis , ad terrenas nuptias sponte transierunt , id custodiendum esse , decreuimus , vt cum hijs cum quibus se obligarunt , communione priuentur , ita vt eis postulantibus , paenitentia non negetur . &c. Of suche virgins whiche haue vowed themselues to God , and haue been verie notable by the worship of so excellent a name : If thei once come to the age of .xxv. yeres , and then shall translate them selues of their owne head , to earthly mariage , we decree this to be obserued . That with suche with whom thei be coupled , thei be denied the Communion : yet in suche wise , that if thei doe require it with penaunce , it be not denied them . Also in the Chalcedon Counsail . Ca. 16. it was decréed . Si qua virgo se dedicauerit deo : fimiliter & Monachus , non licere eis iungi nuptijs . Si verò inuenti fuerunt &c. If any virgin hath consecrated her self to God , as also the Monke , it is not lawfull to them to contract matrimonie : but if thei be found so to do , let them remaine excommunicated . Notwithstandyng , we decrée that thei maie haue humanitée shewed them , if the Busshoppe of that place shall thinke it so good . Furthermore , in the Counsaill of Tyre , about the tyme of Leo the first , or els vnder Hillarius , about the yere of our Lorde .444 whereat was a Busshoppe of our nation : Mansuetus by name , Licet a patribus nostris è commissa authoritate , id fuerit constitutem , vt quicunque Sacerdos vel Leuita filiorum procreationi operam dare fuisset conuictus , a Communione Dominica abstineret : Nos tamen huic districtioni moderationem adhibentes , & iusta constitutione mollientes &c. Although it hath been decreed of our fathers , by aucthoritée committed vnto them , that what soeuer Prieste or Leuite , beyng conuict , to geue hym self to generation of children , should absteine from the Lordes Communion : Neuerthelesse , to attempre some moderation of this Lawe , and easyng it with some more reasonable constitution : we haue decreed that a Prieste or a Leuite that will hold hym to matrimoniall desire , or yet will not cease from generation of children : that he be promoted to no hier degrée : And that he take not vpon hym to offer Sacrifice to God , or yet to minister to the people . Lette it onely suffice suche , that thei bee not withdrawen from the Communion . And in the firste Spanishe Counsaill at Tollet , kept vnder Anastatius , ye maye reade , that Deacons , if thei will conteine , though thei haue wiues , yet maye bee in the Ministerie . If thei wil vse their wiues , them thei shal go no higher . And if thei be priestes & beget children , then thei shall not for that cause be promoted to any Bushopricke . And in the fourth counsaile at Tollet the 43. Chap. it is saied , ꝙ Clerici qui sine consultu Episcopi sui , vxores duxerint . &c. separari eos oportet . Suche clerkes as without license of their Bushop haue maried wiues , muste bee separated . Suche then as haue maried , with consent & assent , of not onely their owne Diocessantes , but of all the Busshops in England , should be extremely dealt with , if thei should be separated . But if I should here report all suche Counsailes , as maketh this the onely and most paine for maried priestes , if thei will so continue , to bee sequestered from their Ministrations or Benefices , Epistola ad Oceanum . I might saie with S. Hierom : quod tantus numerus congregabitur , vt Ariminensis synodi multitudo superetur . So great a number should bee brought togeather , that would passe the multitude of the Counsaile holden at Ariminum . And here if ye bee desirous , Master Martine , for some suspicion that is in your head , to knowe in what conference sainct Hierom speaketh this foresaied comparison : Well , it will bee little to your aduantage to heare it . Therfore this is the confedence ( Carterius Hispaniae Episcopus , homo & etate vetus & Sacerdotio , vnam antequam baptizaretur , alteram , post lauachrum , priore mortua duxit vxoremt & arbitraris eum contra Apostoli fecisse sententiam , qui in Catalogo virtutum , Episcopum vnius vxoris virum preceperit ordinandum . Miror autem te vnum protraxisse in medium , cum omnis mundus , his ordinationibus plenus sit , non dico de Presbyteris , non de inferiore gradu , ad Episcopos venio , quos si figillatim voluero nominare , tantus numerus congregabitur , vt Ariminensis Synodi multitudo superetur . Carterius , a Busshop of Spayne , a man as well auncient of age , as of Priesthode , maried one wife before he receiued baptisme , and after her death , when he was baptised , maried a seconde wife , and thy iudgement geueth thee that he did contrarie to the mynde of the Apostle , whiche in the bedroll of suche vertues as belong to a Busshop , commaunded hym to be admitted to that ordre , which should be the husband of one wife . I maruaile , saith S. Hierome , that thou hast brought forthe for example , but one onely man ( Carterius ) seyng all the worlde is full of suche , as be in this wise ordered . I meane not of Priestes onely , or of ministers of the lower degree : but I will come to Busshops , whom , if I would perticulerly rehearse by name , there would arise suche a number , that it would excede the multitude whiche were at the Counsell at Arymyne . What hath the recityng of this saiyng of sainct Hierome holpen your whole cause , if ye sticke to his aucthoritée ? For he saith , that all the world is full of priestes , and Busshops whiche were maried menne , of two wiues , one after an others death . Secondly , that he vnderstandeth sainct Paule , a Busshoppe , to be the husbande of one wife , not as ye expounde it , of hym that had neuer but one in all his life , but so he haue but one at the tyme of his consecration . Thirdly , he calleth the beyng the husbande of one wife , on of the vertues that belongeth to a Busshoppe .

If ye will , maister Martin , indifferently expende the moderations afore rehearsed , ye shall perceiue that ye be to sore and rigorous , to pronounce that Englishe Priestes , already maried by lawe of the realme , beside the depriuations of their liuynges , and sequestration from ministryng , should not be able to satisfie , excepte thei remedie their no fault at all with separation . And for further reforming of your iudgement herein , you should do well to consider , what prudence and moderation , that noble and wise politike Prince Charles the v. vsed in his Interim , for Germany where he found the whole estate of the Clergie geuing them selues to mariage , without any publike or common consent of the law Imperiall . For though in that order of doctrine he expressed his desier , wisshyng that there could be found many in the Clergie whiche would liue a sole life , and performe a true chastitie in deede : yet bearyng with them that had doen to the contrarie : nether proceaded he against them by law to depriuation , nor yet to separation : but permitted them to continue stil in their ministrations and liuinges , vpon what priuate authoritie soeuer thei tooke vpon them to marrie . And might not the like tolleration haue béen in our realme after suche open lawes passed , in suche scarsitee of ministers in the realme , where now , through such extreme dealing as is vsed , diuerse of the Queenes subiectes , are driuen to great miserie , and the state of the minesterie is left bare . The like prudence & equitee vsed Leo the first , when he went about to reforme certain abuses crepte into the churches of Afrike concernyng the disorderly orderyng of Busshops and Priestes . Where he was enforced for that tyme , to beare with some inconueniences , chargyng neuerthelesse , that the like should no more bee committed afterwarde . And there he speaketh after this sorte . Quia circumstant nos hinc mansuetudo clementiae , In operibus Clementis Epistola 49. & in Libris concilio●um Capi. 85. hinc censura iustitiae . &c. Because that on the one side standeth fauour and clemencie : on the other side execution of iustice , and because all the waies of the Lorde , be mercie and truthe : we be compelled ( agreablie to pitie , that is in the Apostolike Sée ) so to temper our sentence by expendyng the difference of offences , that some thinges we must tollerate , & some thynges vtterly dissolue . Thus maie we sée of what meke spirite these fathers were in their gouernement , to beare with inconueniences , accordyng as the vrgent occasions of tymes did require , in so muche that thei suffered mariages to stand that were contracted alreadie , though contrarie to positiue lawe and were content for necessitee , to forbidde them onely for afterward : where one hotte Ciuilians harte should brast in his bodie , if those Mariages should not be distracted , that be made by open Lawe of the Croune , and not against any one Lawe of Nature , or God , excepte it be against the Lawe of his God , euen his , that sitteth in the Temple of God , shewyng hym self as God , for the whiche presumption , my Lorde of Duresme calleth hym bothe Lucifer , and Antechriste to , and my lorde of London and others , calleth hym somewhat . Ca. 13. ●atera KK . 1. B. But I praie you , what came into your head , maister Martin , so shamefully to slaunder Doctor Ponet , for writyng , that Mariage of Priestes were not forbidden , before kyng Henry the firste , where his wordes maie bée aduouched , to bee moste true , by witnesse of diuerse aunciente writers , as well Diuines , as Lawiers , and Historiographers . Henry Huntyngton , saieth plainly these woordes . Anselmus archiepiscopus , ad festum sancti Michaelis concilium tenuit apud Londoniam , in quo prohibuit vxores sacerdotibus Anglorum ( antea non prohibitas ) quod quibusdam mundissimum visum est , Li. 7. Chro. Iorenalli Nicho. Trucet . quibusdam periculosum , nè dum munditias viribus maiores appeterent , in immunditias horribiles , ad Christiani nominis summum dedecus inciderent . That is : Anselmus Archbusshoppe , at the feast of S. Michael , helde a Counsaile at London , in the whiche he forbade priestes to haue wiues ( which were neuer before forbidden ) the whiche thyng semed to some , to be moste pure , to some others daungerous , leaste that whiles thei seeke puritee , more then strength is able to beare , thei fall into horrible impuritee , to the greate dishonor of their Christian name . Loe , thus writeth Huntyngton of Anselmus Counsaile , a Busshop more seuere & superstitious in this poincte , then became his learnyng , and peraduenture in some other poinctes also , Anno domini 1502. Colātes culi●●●● & Cameli●n de glutien : if it be true that Willyam of Malmesburie writeth of hym : sc , that he neuer vttered any woorde , the remembraunce whereof did greue his conscience , where yet he remembryng that aboute supper tyme , he did eate a rawe Herryng , he knocked hymself on the breast , and bewailed his synne , for that he had taken rawe meate against the Lawe . Well , this good father , in his hotte zeale against mariage chastitee , gaue great aduenture , to induce libertee of Sodomiticall vice , for whiche he was compelled in the self same very Counsaile , to prouide by Canon , chargyng that crime with excommunication , vntill the offenders and continuers therein , by confession and penaunce , should deserue absolution , where the Clergie for mariyng , & continuyng in the same , should neuer bee absolued by confession or penaunce . In deede Dunstane before the Conqueste , with Ethelwolde of Winchester , and Oswolde of Worcester , all three Monkishe Busshoppes , expelled Secular maried Priestes out of Cathedrall Churches , but condempned not their mariages , nor separated them . Yea , the stories reporte , that thei expelled secular priestes , bothe maried & vnmaried , except suche as would by conuersion , be made Monkes . Of whiche three Ranulph saieth of Ethelwolde ( beyng commonly called the father of Monkes ) that he was a good manne in other deedes , though he were badde in that dooyng , Li. 7. and broughte thereto , by counsaile of whisperers and titifilles . And certainly , it could bee no greate good deede of charitee , so muche to iniurie the Secular priestes , and to aduaunce the Monkes , suche as thei wer in those daies , de Pontificibus as Willyam of Malmesburie writeth , De pontificibus : whose woordes be these . Monachi Cantuarienses ( sicut omnes tunc temporis in Anglia , secularibus haud absimiles erant , nisi quod pudicitiam non facile proderent ) canum cursibus auocari : auium praedam raptu aliorumque volucrum per mane sequi : Spumanti● equi tergum promere : tesseras quatere : potibus indulgere : delicatiori victu & accuratiori cultu , frugalitatem nescire , parsimoniam abnuere : & caetera id genus : vt magis illos Consules , quam Monachos frequentia famulantium diceres . That is : The Monkes of Canterburie , as also at that tyme , all the rest in England , were not vnlike to the Secular menne , sauyng that thei would not lightly lose their Chastitee , thei were sone called from their religious contemplations , to see the runnyng of their houndes , thei followed earely in the Mornyng their praie , in haukyng of birdes , and other wilde foule , thei ride abrode on their fomyng Palfraies , thei plaie at the dice , thei geue them selues vp to drinkyng and quaffyng , and by their more delicate fedyng , and their more nise apparellyng , thei had no knowledge of frugalitee , and contemned temperancie , and suche other of that kynde , that a man might haue called them rather Consulles , then Monkes , by the greate traine of their waityng men . Whiche thyng , saith the storie , Lanfrancke the Archbusshoppe beholdyng , held his pacience for a tyme , and would not vtterly discharge their daintée myndes , with any sharpe discipline . For he knewe , as he was moste skilfull in the arte of artes , that is , in gouernyng of soule , that long custome , is halfe an other Nature , and that by sodaine tourne of maners , the tender myndes might sone bee exasperated . Wherfore with gentle monitions , as occasion of tyme would serue , abatyng sometyme one vice , sometyme an other , he did whette their myndes to goodnesse , with the Whetstone of vertues , and so forthe in the storie . Thus , maister Martin , ye maye not onely see prudente moderation of this auncient father in his gouernaunce , cleane contrary to your disposition : but also ye maie note , how truely Polidore writeth in this greate matter , of expeliyng Secular Priestes out of their churches . That is ( as it is afore rehearsed ) expellyng euill priestes , and brought in worse Monkes . But to retourne againe to our former matter . To alledge more writers in so manifest a matter , were to tedious , and therefore in this allegation , your owne reproofe may be well retorted against your self , Mendacem memorem esse oportet . A liar had neede to haue a good remembraunce . Now sir , because you would hold your penne still in slaunderyng , immediately after , you fall to an other slaunderous lye : where you bee not ashamed to saie , that the tale written of Ioannes Cremensis Presbyter Cardinalis , is forged of some heretike : and that it is like to be one of Bales counterfette stories in his booke of votaries , whiche ye call a filthie and scouldyng booke , Litera . KK . a. hauyng more lyes then liues . Wherein ye saie , is neither honestie of woordes , nor truthe in matter . O maister Martin , if your self , and those whiche framed your boke , had seen so muche in historie , as Ihon Bale had doen , ye would neither haue slaundered his writyng , neither belyed historicall antiquitée . Ye would rather haue inwardly lamented , for suche monstrous filthines to be charged by storie , vpon suche as ought to bee lightes and Lanthornes vnto all other in godlines and puritee of life , and would rather haue remedied that vnspeakable vnclennesse , by them to openly vsed , with Goddes holy institution of Matrimonie . But sir , where you attribute this storie of Ihon Cremensis , to some heretike , ye make many fatte heretikes : and where you saie , it is but a tale forged , and one of Bales counterfette stories , Lib. 7. ye shall heare what Henry Huntington recordeth thereof . Ad Pascha , Cremensis , Cardinalis Romanus , descendit in Angliam , peregrinatusque per episcopatus & abbatias , non sine magnis muneribus , ad natiuitatem sanctae Mariae , celebrauit concilium solenne apud Londoniam . &c. Sed quià Moses , dei secretarius in historia sancta , parentum etiam suorum , vt virtutes , ità & vitia , scilicet , facinus Loth , scelus Ruben , proditionem Symeon & Leui , inhumanitatem fratrum Ioseph : nos quoque veram historiae legem de bonis & malis sequi dignum est . Quòd si alicui Romano , vel praelato displicuerit , taceat tamen , ne Ioannem Cremensem sequi velle videatur . Cum igitur in concilio seuerissimè de vxoribus sacerdotum tractasset , dicens summum scelus esse , à latere meretricis , ad corpus Christi conficiendum surgere , cum eodem die corpus Christi confecisset , cum meretrice post vesperam interceptus est . Res apertissima negari non potuit , celari non debuit . Summus honor vbique habitus , in summum dedecus versus est . Repedauit igitur in sua , dei iudicio confusus , & inglorius .

At Easter Ihon Cremensis , Cardinall of Rome , came doune into Englande , and makyng his progresses through Busshoprickes , and Abbatées , not without greate rewardes , aboute the Natiuitée of our Ladie , helde a solemne Counsaile at London . But because Moises , Goddes secretarie , in the holie storie , as he wrote the vertues , so did he also the vices , yea , of his owne parentes , that is to saie , the outrage of Lothe , the abhomination of Ruben , the treason of Symeon and Leuy , the vnnaturalnesse of the brethren of Ioseph : euen so it becometh vs to followe the true Lawe of storie , bothe of good and euill . But if it shall displease any Romaniste or Prelate , saieth he , I reade hym to holde his peace , and be still , leste it will be demed , that he desired to folowe Ihon Cremensis in woordes and deedes . He therefore , when he had made greuous processe , in that Counsaile , against Priestes wiues , saiyng , that it was a foule synne and a greate , to rise from a strumpettes side , to make Christes body : when he hym self , the same very daie had saied Masse , was taken with a strumpet after Euensong : the facte beyng moste open , could not bee denied , nor ought to bee hidden . That high honour had euery where to hym before , was tourned to high shame and rebuke . Whereuppon he trudged home againe , by Goddes iuste iudgemente confounded , to his greate dishonestee . Thus farre Henry Huntyngton , a manne liuyng at that age .

Here you se , master Martin , an auncient writer , no heretike , Archdeacon of Huntyngton , foure hundred yeres paste and an halfe , to haue tolde this storie of this good holy ympe of Rome Church , beyng warned yet afore by Pope Honorius , whose letters to hym and others , Symon of Duresme , doeth recite in his booke , wherin he nameth hym Praesbiterum Cardinalem , prieste Cardinall , and praieth hym , as beyng sent before into England by his next predecessor Calixtus , that he would behaue hymself in his Legation , as a wise & a discrete childe of the Rome church , and as may appartaine to the honour of God and the honestie of the Apostolike See . The same Honorius , writyng to the Archebusshops , & Busshops , Abbattes and nobles ( suppressyng yet the kynges name ) charged thus : we praie you , admonishe you , and commaunde you , that you would reuerently receaue hym , as the vicar of holy S. Peter , humblie to heare hym , and at his call to hold solemnely , with hym , conuocations , so that by his and your diligence , all thinges may bee reformed in your realme , whiche are to be amended , and those thinges whiche are to be stablished , may ( by the inspiration of the holy ghost ) be confirmed , emongest the Canons of which holy Counsaill , priestes be plaine separated from their wiues , vnder paine of losse of their Order : and Mariages , either of consanguinitée or affinitée , contracted within the seuenth generation , be commaunded to bee seperated .

Now if neitheir Secular Prieste , nor religious Monkes testimonie , will serue Maister Martin , Roger Houeden a secular man , in courte with the kyng Henry seconde , in greate estimation and credit , writyng in his storie , saieth : that there fell a marueilous misfortune to this Cardinall , beyng so hotte in his Counsell against priestes mariage , and agreeth fully with the forsaied testimonie of the saied Henry in the same . If yet , you will haue more testimonies , Polydore in his stories the tenthe booke ( how craftely soeuer for the honour of Rome Churche he suppresseth his name , as belike you would haue the laye people to take it for a lye , to saue the honor of your wiueles church , how leude soeuer it be notoriously knowen ) reporteth of the same cardinall , that after his solempne sermon , inueighyng against lawfull mariages , he was so priuely waited , that within a while after , he was taken with an harlotte in companie vnlawfull . Furthermore Sir , this matter semeth so little counterfeited , that other writers affirme the same , as Fabian , somtime Citezen and Sheriffe of London , in his Chronicle , saieth , that this dissimuled doctor tooke so great feruencie in the correction of the priestes of England , that in the euenyng folowing , after that he had so lewdly blowne his borne , saiyng that it was a detestable sinne to ryse from the side of a strumpet , to sacre the bodie of Christe : he was taken with a strumpette , Lib. 7. Cap. 16 Anno. 1125. to his open shame and rebuke . From whose testimony differeth not Ranulph of Chichester in his Polichronicon . Further Matheus westmonasteriensis , otherwise named Florilegus writyng of the saied Ihon Cardinall , thus saieth . Dictus Ioannes qui in concilio , omnes concubinarios Sacerdotes maximè damnauerat , in eodem vitio deprehensus est : The saied Ihon , whiche in his counsell , had verie greatly blamed Priestes that vsed concubines , was taken hymself in the same crime . Also Mathew Parise , in his Chronicle in that verie yere , recordeth the same storie , of this holy and chaste Cardinal of Rome , who came into England with great honour , but packe home againe with worthie shame . Loe , suche commonlye are the slaunderers of true matrimonie in others , most shamefully abusing themselues with harlottes , pretendyng and exaltyng their Churche chastitie in hypocrisie , but hate it in their whole practise of their life , as stories fullie make mention of suche , beyng the very successors of Hierax an heretike , of whom Epiphanius writeth in his story , of whom some mention is made before . And if yet none of all these will serue to discharge Ihon Bale , to make hym the firste aucthor therof , or to disproue it to be a forged or counterfet story , ye maie looke further in other histories , bothe in Frenche and Latine , and finde , almoste all that write of those daies , to speake of the same Cardinall to like effecte . And therfore M. Martine , is it reason that ye write , that it was some heretike , that forged this tale , as ye would make the world beleue ? Is it not a shame for you , to boste of so muche vniuersal and absolute knowledge , in al stories , both Ecclesiasticall and prophane , of al countries in Christendome , and out of Christendome , and to be blind and bare at home in the stories of your owne countrey , beyng so many , written by men bothe of great credite , and of notable learnyng & life ? And dare you pronounce all these , in your bolde arrogante spirite , to bee heretikes ? none of them all woorthie credite with you , of so diuers vocations as thei are ? Some Seculer Priestes of worship , some reguler Monkes in profession , some seculer lay menne , in place of credit and estimation , some liuyng at that very tyme , and members of that holy Synode ? I do but meruaile , what confidence you had in other mens credites , to write so impudently , not castyng with your self , to what commendable ende your gaye bolstered booke would come vnto , when it were once examined , by any man of meane learning or reading . But ye put me in mynde by your owne woordes , wherewith you charge other menne , that ye bee like to be blowen vp spiritu impostoris , with a spirite of error , that ye can within so few lines , write two so notable lies and errors . It is to true that the wise man saieth of suche men . Quod frequentur prae occupent pessima , Sap. 17. redarguente conscientia : Thei oft take vpon them matters of the worste , to the condemnation of their owne conscience . For where wickednesse is alwaies doubtfull in it self , it geueth testimonie to his owne shame . For euer doth a spiced conscience , take vpon hym to attempte matters of crueltée . Wherevppon , I may conclude with your owne wordes in the self same place , that he maye well be called a poore soule , that will put you and suche as you bee in truste , with the information of his soule , that is so little trustie or true in his wordes . Shall a man credite such a doctor or teacher ? that within ( not twoo leaues as ye write ) but within twelue lines compace , wil vtter suche slaunderous lies vpon other men ? And deface the creditte of open stories , beyng in many mennes handes . Uerily if we should consider how vniuersallie this man sheweth hymself vniforme & constant , in wrestyng , contortyng , and false reportyng of Scriptures , of doctors , of Busshoppes decrées , of Counsailes , Canons , and of stories , throughout all his booke , in suche fashion , so impudently , that I can not imagine , that Lucian hym self , when he wrote his booke , De veris narrationibus , had halfe so good a bouget , to the vtteraunce of his veritees : as this manne hath broughte awaie , belike out of Paris , from emong the Sorbonistes . So that I maie sair : Totus quantus , quantus est , a vertice ad vltimum vsque calcaneum , ex mendacijs meris , & dolis confictus est & conflatus : In like maner , to note a poincte or twoo , how he handeleth hym self in his Counsailes , alledgyng and wreastyng , in the x. Chapiter of his booke , prouyng that Priestes maried in Englande , ●oram . R. iiij . are not onely to be depriued , but also to bee separated : he alledgeth a fragmente of a Canon , Gan. 30. out of Concilium Epaunense : Incestis coniunctionibus nihil prorsus venie reseruamus , nisi cum adulterium separatione sanauerint . Incaestus vero nec vllo coniugij nomine pallietur . We doe reserue no pardon at all ( saieth the holy Counsaile ) for Incestuous copulations , excepte thei amende their aduoutrie and filthy life , by separatyng them selues a sunder . Neither let Incests be coloured or couered , with the cloked pretense of Matrimonie . Here , maister doctor , ye doe moste impudently , bothe curtall the Canon , and also as vntruely wreste it . For , that it might be knowen , what be these incestuous mariages against Nature , which ye saie can not be otherwise healed , but by separation : The Canon further reciteth them by name , orderly . Emong whiche Incestuous mariages , Priestes mariages bee not numbred , and thoughe thei were , yet there is expressed a greate moderation , whiche ye will not make mention of . For after the Canon had named fower of suche vnlawfull copulations , it saieth thus of them . Quos vt a presenti tempore prohibemus , ita ea quae sunt anterius instituta , non soluimus . Which mariages , as for hereafter we doe forbidde : so those which be already made , we will not disseuer . After whiche woordes , the Canon rehearseth the reste , and defineth of them thus . Sanc quibus coniunctio illicita interdicitur , habebunt ineundi melioris coniugij libertatem . That is : To whom suche vnlawfull copulations bee forbidden , shall bee graunted libertee , to get theim better mariages . Whiche latter parte of the Canon , in the Print of Peter Quintell . Anno. 1538. though it hath , Non habebunt : yet the texte is purged in the seconde Counsaile at Towers , in the twoo and twentie Chapiter , where it is at large set out .

Furthermore , the selfe same degrees of blood , whereof these incestuous mariages be made , are also recited in the Counsaile Agatensi , holden vnder Pope Celestine the first . Anno domini . 428. and there the Counsaile , after dissolution , geueth them libertee to marrie a newe . Here , maister Martin , ye maie see , that in none of these three Counsailes , Priestes copulations be either spoken of , or meante , as ye vntruely inferre of a peece of the Canon . Secondly , if thei were , yet , if ye folow this Counsaile , either ye should suffer them still to remaine : or els after ye haue disseuered them , ye should graunt them to marrie a newe . But here maie be considered , how muche moderation these Counsailes vsed to beare , with an inconuenience once passed , to tollerate suche vnnaturall mariages , as thei were : and were contented , onely for necessitee , to forbidde them for afterward . Lette wise menne iudge of this moderation , as thei see cause : where wise menne , maie sone espie , how Doctor Martin abuseth the Counsaile . In the same page also , it is wonder to note , howe he vntruely reporteth the second Counsaile of Macon : and as he writeth in the fourtene Canon , as , forbiddyng Priestes , Deacons , and Subdeacons former wiues euer to marrie againe , after their husbandes decease : where in deede no suche matter is in the fouretene Canon . In the sixtene Canon there is mention made , that the wife of a Subdeacon , Exorciste , or Acolite , should no more marrie : But not a woorde of Prieste or Deacon , as he vntruely reporteth in that Counsaile . Seekyng for this your Counsaile and Canon , and none suche to be found : I reade in that same seconde Counsaile , Canon . 4. where it is decreed , Vt omnibus dominicis diebus altaris oblatio ab omnibus viris & mulieribus offeratur , tam panis , quam vini : vt per has immolationes peccatorum suorum fastibus careant . &c. Whiche Canon , M. Martin may English at his leasure . And because he forceth so muche separation , he maie reade , that in the firste Counsaile of Macon , Canon .xj. Bushoppes and Priestes , and all the better of the Clergie , are bounde , aswell to renounce all the secular actes , as the companie of their former wiues , not vnder paine of separation ( as you would make menne to beleue you ) but vnder paine of losse of their dignitees . Whiche Canon , is woorde for woorde none otherwise recited in Concilio Aruermesi . Cap. xii .

In like maner , he doeth violently wrest in the self same leafe a decree of Calixtus , if it be his , as there bee greate reasons and aucthoritees , to proue that it is but feined vpon hym : But so muche the more apte for Doctour Martin , to aduouche it emong his other suche stuffe : the woordes bee these . Presbiteris , Diaconis , Subdiaconis , & Monachis concubinas habere , seu matrimonium contrahere penitus interdicimus , contractaque matrimonia ab huiusmodi personis disiungi . Upon whiche woordes , beside that he vntruely auoucheth , in slaunderyng the Apostles & primatiue Churche , that it was their doctrine , that thei should bee separated : He noteth three notable poinctes . Firste , that he putteth no difference betwixt them that bee bounde by their consecration , and them that bee bounde by their solempne profession : betwixt an inclusiue , and an open vowe : betwixte Priestes , and Monkes : Thus farre doctor Martin . I report this note , good reader , but to thyne owne iudgemente , whether thou maiest not marke a notable poincte of folie , ignoraunce , or wilfulnesse , in this fonde Ciuilian , thus to wrest and drawe the woordes of his aucthoritees , ●xtra de voto quod voti re●emptione . so farre against the heere : as though bothe al mennes reasons were not against his note , and as though the Lawe it self saied not : ꝙ alia est causa monachi alia clerici ▪ And further there is written : ꝙ plura profitendo promittit Monachus , quam recipiendo sacrum ordinem clericus . And for diffrence , it is written in the Extrau . of Ihon , the .xxij. Chapiter . Antiquae . Coniugatus ante copulam , sacrum ordinem suscipiens , cogitur ne ad coniugem : sed habitum monachi suscipiens , Ex●t . de conuers. comugas Cap. verum ●●vobas qui transgredimi mandatum Dei . propter traditione● vestram Math. potest inuita vxore , ire ad religionem , & cogendus ibi manere & vinculum coniugii inefficax redditur : The maried manne , that vndertaketh holy orders , before carnal knowledge of his wife , is inforced to go to his wife : but he that becometh a Monke , maie against his wiues wil goe forwarde to his Religious profession , and ought to bee compelled therein to remain , and so the band of mariage to be without force or strength . Cardinall Caietane writeth , whiche Thomas also .2.2 . affirmeth . Quòd votum per se solemne , est indespensabile ( per illud decretale cum ad Monaste . ) Quod est regularium : sed votum per accidens , quod est annexum ordini sacro , quod est secularium , est dispensabile .4o. sententiarum . Ergo alia est causa Monachi & alia Presbyteri . That a vowe , whiche of it self is solempne , is not to bee dispensed with , if it bee of Regulers . But a vowe of a secular , not annexed to his holy order ( called a vowe per accidens ) maie bee dispensed with well inough , and therefore the condition of the Monke , and of the Prieste bee diuerse . Whervnto bothe Antonine in Summa , part .iii. and Bonau●nture .iiii. sententiarum Distin .xxxvii. doe agrée . Whervpon your thrée notable poinctes beyng well waied , are not worthe three agglettes . It is a true lawe to bee verified of hym self , that he reporteth in his fifth Chapiter : L●ā G .iiij. Semel malus semper presumitur malus , in eodem genere mali . If it be true that your self pronounce in your tenth Chapiter , that it is the nature of heretikes , euer to take a peece of the aucthours woordes , and not the whole sentence : I would desire the indifferent reader , by expendyng your reporting of your Doctors and Counsailes , after this maner , to iudge of what complexion ye be of : Seing therefore ( to borowe some of his owne woordes ) this Doctor Martin coyneth suche notes and argumentes , whereof some of them be false in forme , and some false in matter : saiyng in his obiections , he depraueth scripture , misconstrueth his aucthours , misreporteth stories , misnameth his doctors , seinyng Ambrose to be Augustine , and Cirill , Origen : and yet corrupteth them all , & all to this ende , that he mighte frame a probable argumente , in an vnprobable matter . I truste good reader , thou wilte credite no further his stoute bolde assertions , and glorious processes , then the truthe of the matter will beare his cause . But because I will not be ouer tedious , I lette diuerse other suche foule shamelesse lyes and deprauynges , vntouched .

But as for the aucthoritée of sainct Augustine de bono viduitatis , where he proueth the mariages good , euen of votaries , though their promise breaking be condempned : he toke the next waie to corrupt the text . For he saw plainly , it could not be otherwise shifted of , with all the gloses he can deuise , it is so manifest . And though it hath béen wonderfully drawen & racked of diuerse suche wittes , 17. q. 1. Nuptiarum bonum In glosa . as doctor Martin hath : yet to the indifferent reader that will expend the very text in S. Augustine , and the processe he goeth about , it must nedes purge it self of al the drosse thei can cast vpon it , though Pighius falsifieth the text , and Petrus Lombardus leaueth out the woordes of the moste pithe , to blinde the reader . And some there be , that to plaie it a waie , expound all the whole treatise of sainct Augustine , in that poynct , to be ment of a simple vowe , and not of a solempne vowe . Some glosers , affirme the first part of the processe , to be ment of simple vowers , and the latter parte , sc , plane non dubitauerim dicere &c. to bee ment of solempne vowers . And these two shiftes hath this doctor Martin of those glosers , beside his owne peculiar deuise , of mangling and manifest corruptyng the texte . Some glosers , affirme it to bee wholly ment of solempne vowers : and some glosers are so bolde to deny sainct Augustine , and affirme that here he slept , and that he did not well reason in this matter : As the common gloser of the decrées . Gardine●us contra Bucerum Lib , 3. And some shifteth of the matter after a newe sort , and saie that sainct Augustine did write this his opinion , before the churche had otherwise defined this cause , vz. that mariages after the vowe , should be no mariages : wherby he meaneth that sainct Augustine speaketh of solempne vowes . For the church at these daies , doeth not yet decree , that mariages after simple vowes be no mariages , or that thei ought to bee dissolued . Whiche saiyng if it bee true : then I put it to the indifferent reader , to expends whether the mariages of votaries after their vowes , beyng thought good , and not to be dissolued , from the Apostles daies , ●●l sainct Augustines age , and so in his tyme thought good ( how nought soeuer thei were to breake their aduised vowes ) whether we may not better sticke to sainct Augustines aucthoritée , and to the common faith that was before his tyme : rather then to that definition whiche hath been made since , contrarie to the faithe of those writers : Specially seyng the Busshops of England , many of them yet liuyng at this daie , in their booke of institution of a christian man , teache plainly that it apperteineth to christen kinges , and Princes , in the discharge of their duetie to God , to reforme and to reduce againe the lawes to their old Limittes and pristine state , of their power and iurisdiction , whiche was giuen theim by Christe , and vsed in the primatiue Churche . For it is ( saie thei ) out of all doubt , that Christes faithe was then moste firme and pure , and the scriptures of God were then best vnderstand , and vertue did then most abound and excell . And therfore the customes and ordinaunces then vsed and made , must nedes be more conforme and agreable vnto the true doctrine of Christ , and more conducyng to the edifiyng and benefite of the Churche of Christ , then any Custome or Lawes vsed or made since that tyme . And so forth , in their exposition of the Sacrament of order . So that Master Doctor Martin may plainly perceiue , that he hath the most parte of the Busshops in England , and of greatest learnyng and aucthoritee , against hym . And that their assertions , and confessions , ouerthrowe all his strong buyldynges of Lawes and Canons , though there were no more learnyng to alledge in the cause .

Where it is alledged that the Churche hath constituted , that order should haue chastitée annexed : it may bée answered , that is but only of mannes constitution , & of the churche tradition , as al writers , bothe Deuines and Canonistes , do confesse the same . And where I might alledge bothe Thomas , Albertus , Stotus , Orbellensis , Bonauenture , Durande , Abbas Panormitanus , Petrus d● Palude , Astexanus , Prepositus , Gratian , and the comon gloser , yet for them all , I shall report one , whiche was bothe learned in diuinitée and law , Cardinalis Caietanus : whose wordes be these . Nec ratione , nec authoritate probatur , ꝙ absolute loquendo , Sacerdos peccet contrahendo matrimonium . Nec ordo , in quantum ordo , nec ordo , in quantum sacer , est impeditiuus matrimonij . & ꝙ Sacerdotium non dirimit matrimonium contractum , siue ante , siue post , seclusis omnibus legibus Ecclesiasticis , stando tantum in hijs quae a Christo & ab Apostolis habemus . It can not bee proued neither by reason or auctoritée , that ( to speake precisely ) a prieste should offende in contractyng matrimonye . For neither order , in that it is order , nor order , in that it is holy , is any lette to Matrimonie , and that priesthode doeth not dissolue Matrimonye contracted , either before or after , settyng a parte all Ecclesiasticall Lawes , standing onely to that whiche we haue of Christ and his Apostles .

If then , by the doctrine of the Clergie of England , the kynkes aucthoritée maie do as muche in positiue Lawes , as euer the Busshoppe of Rome was able to doe : And it is the consent of all diuines and Canonistes vniuersally holden , that the Busshop of Rome hath full aucthoritée to make and to vnmake , to dispense in all Churche Lawes , of what name and nature soeuer thei be : yea , vniuersally with al maner lawes , except the Articles of our faieth , which yet he may interprete : why shall not then the kyng , with consent of his Parliament , be thought to haue done rightfully , in the late dispensing with that positiue lawe , whiche was onely thought to bee againste priestes ? If as sainct Paule saieth , Christe by abrogatyng the commaundement , Ephe. 2. Coll. 2. whiche was conteined in the lawes of the decrees written , hath put out the hand writyng that was against vs , and so discharged vs , of all maner condempnation , vnder whiche we were holden thereby : why in lyke maner maie it not be saied , that priestes be discharged of all maner condempnation bothe of depriuation and diuorsyng ? seiyng that all Lawes were by the kynges iust aucthoritée abrogated , whiche conteined any maner condempnation ? For what other thyng do restreine priestes from that libertée that God hath graunted frelye to all menne , but either Lawe , or els vowe and promise made by them selues ? If it be lawe , then seyng it is but mannes Lawe , mannes Lawe againe hath taken it a waie , and therefore on that side there is no daunger . And as for vowe and promise , there was none passed by Secular Englishe Priestes , nor none required at their orderyng : And though there were , yet writeth Alfonsus plainely Philippica .xix. that yet after their promise , this libertée of the Apostle is still wholy remainyng to them , sc , propter fornicationem vitandam , vnusquisque vxorem suam habeat . &c. For auoydyng of fornication , lette euery manne haue his wife . &c. And moreouer saieth , that he can not see , how any manne can depriue hymself of this libertée , vnlesse therewith he depriue hymself also of eternall saluation . And affirmeth further , that when the libertée of any lawe of restraint , is graunted by aucthoritée , his conscience maie bee in suertée , to whom suche concession is graunted . And as concerning the case of votaries , how strong so euer the bonde of a vowe is : yet it followeth the nature of an oth . For thei bothe walke after one sort , votum & iuramentum pari passu ambulant , saieth the Lawiers , and an othe maie not bee a bonde of wickednesse . Furthermore , how muche offence so euer the votaries doe runne in , before God or the worlde , to breake their well aduised vowes , constituted by man : yet after mariage bée so attempted by them , it maie not bee dissolued : Seyng mariage is of Gods ordinaunce , the vowe but of mannes constitution . Dist. 27. Diaconus . For it is written in the Decrées by Gratiam . Si diaconus a ministerio cessare voluerit , contracto matrimonio licitè potest vti . Nam , & si in ordinatione sua castitatis votum obtulerit : tamen tanta est vis in sacramento coniugij , ꝙ , nec ex violatione voti , potest dissolui ipsum coniugium . If the deacon will cease from his ministerie , he maie lawfully vse matrimonie contracted . For although when he was ordered , he offered vp the vowe of chastitée , yet there is so greate strength in the Sacramente of Wedlocke , that the self same mariage maie not bee dissolued , no not after the breache o● the vowe . Whiche was also further affirmed by Gratian , grounded vpon sainct Augustines aucthoritée . Cum quispiam post votum castitatis ducit vxorem , iuramento firmans , nunquam ab ea discessurum quod quamuis illicitum sit , quià iustitia sibi probatur deesse , tamen authoritate Augustini seruari precipitur . 22. q. 4. ●unocens . When any manne , after the vowe of Chastitee , marieth a wife , bindyng it faste with his othe , that he will neuer departe from her , whiche although it bée vnlawfull , for as muche as it is euident , that righteousnes and iustice wanted in the acte : yet neuerthelesse , by the aucthoritée of sainct Augustine , it is commaunded to be conserued still . And there Gratian proueth , that this thyng standeth vpon the strength of the othe : where he saieth , other mennes opinions bee , that it is by the prerogatiue of Matrimonie . And whether Gratian mente that aucthoritée of sainct Augustine , De bono viduitatis , or whether , that whiche he reporteth in the Lawe , in these wordes , to be sainct Augustine : Dist. 17. quidam . Let the reader iudge . Quidam , nubentes post votum , asserunt , adulteros esse : Ego autem dico , quòd grauiter peccant , qui tales diuidunt . Some affirme , saith he , that suche as doe marri● after their vowe , bee adulterers : but I saie , that theé offende greuously , whiche doe separate suche . Whiche forme of wordes , in suche as●eueration , maie sone make vs vnderstande , how earnestly sainct Augustine was in this opinion . And lest it should be taken , that sainct Augustine did write this his sentence , vpon sodaine consideration , he expresseth the same againe vpon the .lxxv. Psalme : Quae autem respexit ad nuptias , non quia voluit nubere damnatur , sed quia iam ante recesserat , & fit vxor Loth respiciendo retrorsum . She that hath looked backe to mariage , is not dampned because she would marrie , but because she had gone backe before , and is made like to Lothes wife , by her lookyng behinde her . But if ye yet desire to knowe a reason of this strong assertion of sainct Augustine , so reported in the Decrees , the Lawe sheweth it plainly : Voti solemnitas ex sola constitutione ecclesiae est inuenta : matrimonij vero vinculum , ab ipso ecclesiae capite , rerum omni conditore , ipsum in paradiso , & statu innocentiae instituente , vnionem & indissolubilitatem accepe●it . The solempnitée of the vowe , was deuised onely by the Churches constitution : but the bonde of Matrimonie , toke his inseparable vnitée and knotte , of hym that is creatour of all thynges , who did institute it in Paradise , and in the state of innocencie .

And here I would aske this Lawier a question , by occasion of the woordes that there further followeth , of that extrauagant : whether Englishe secular priestes , haue made a simple vowe , or a solempne vowe , in the takyng of their orders ? If it be a simple vowe : then though it be neuer so seriously made , before neuer so many witnesses , neuer so aduisedly made , earnestly promised , yea , sworne in the face of the Churche : yet it dissolueth not matrimonie once made , saith the lawe . Ergo , in this vowe , if it were that Priestes were ordered , yet their mariages be not to be broken . But let it be graunted , that the priest hath made a solempne vowe : then teacheth this Lawe , that the solemnitée is deuised but onely of the positiue Lawe of the Churche . Ergo , it standeth but vpon mannes constitution , Ergo , dispensable by manne : and manne hath dispensed with them , by open constitution of Lawe , here in England . What bindeth them then in their order ? Yea , why be thei not free of all handes ? And their mariages good , and indissoluble from all lawes of man ? For this bonde , whiche this Lawier vrgeth so importunatly , muste stande either of the nature and substance of order , either of the nature and bonde of the vowe either of the promise and profession of the Prieste at receiuyng of his orders : or els of the constitution and positiue Lawe of the Churche . Of the nature and substaunce of order , it standeth not , for then should the Gretians offende , saieth Panormitane , in whose Priestes , standeth Order and Matrimonie iointly together : betwixte whiche Priestes and their owne wiues , is Chastitée of Mariage , saieth the saied Panormitan . And further , he saieth , Ex●ra 〈…〉 . that it is not long of their custome , that thei bee excused : for that is nought worthe againste the Lawe God . And further , it can not stande of the nature of order , seyng that in the Apostolique Churche , and a greate while after , till Pope Siricius daies , thei might contracte , as the gloser of the decrees auoucheth plainely the opinion of certaine aucthoures in the Lawe : whose opinion he doeth not disproue , saiyng : ꝙ olim sacerdotes poterant contrahere ante Siricium , Dist. 84. cum in pretenio vnde & Moyses contraxit . In tymes paste Priestes might marrie before Siricius , wherevpon Moyses did contracte . And there he reporteth , that the Apostles made no constitution , for not vsyng Matrimonie once contracted . Moyses presbyter apud Ciprianum Li. 2. Epistola . 4. I●st 82. propos●●●●● . For if the Apostles had made any suche Canons : The Orientall churche would haue admitted it . And further he writeth , that by Gratians opinion , the Churche hath constituted certaine thynges , whiche were not so decreed of the Apostles . And there nameth in his examples , the continencie of the ministers : and aduoucheth S. Augustine for hym , Can. 35. q. 2. Cum igitur . De ciuitate dei . li. xv . Cap. xvi . whiche saied Gratian also writeth , that before the Counsaile of Ancirane , whiche was about the yere of our Lorde . 308. continencie was not yet constituted vpon the ministers of the aultar . And further it is written : 2.6 . q. 2. Ca. Sors . Copula sacerdotalis , nec legali , nec Euangelica , vel Apostolica authoritate prohibetur : tamen lege penitus interdicitur . The mariage of Priestes , is neither forbidden by the aucthoritée of the olde Lawe , neither of the Euangelistes nor of the Apostles : but by the Lawe it is vtterly forbidden .

Secondly , it standeth not of the nature and bonde of the vowe : for the said expositour of the Lawe saieth . 27. q. 1. S● quis . ꝙ votum , de sui natura non obligat , sed constitutio circa votūemissa . A vowe of his owne nature bindeth not , but the constitution , whiche is made and diuulged about the vow . And further he writeth in the same cause and question , that a simple vowe doeth not dissolue Matrimonie of his owne nature : and so no more doeth a solempne vowe , for thei be all one , he saieth , in that respecte . For if it were of the nature of the vowe , saieth he , why should not one vowe , as well as an other , dissolue Matrimonie , for so muche as the solempnitées bee not of the substaunce , but deuised by the churche ? And therefore by his opinion , it is but the méere ordinaunce of the churche , that dissolueth , and not the vowe . For if a manne should openly saie in the Churche : Voueo continentian , I vowe chastitée . Yet by this , is no solempne vow made . And Pope Celestine the third affirmeth : ꝙ simplex votum , apud deum non minus obliget , quam solennis . That is : A simple vowe byndeth no lesse before God , then a solemne vowe . And in these poinctes doeth the schole Diuines agrée with the Canonistes . Antoninus . Saiyng : ꝙ vinculum vito solennis & solutio eius , est ex statuto ecclesiae . The bonde of a solempne vow & the breach therof , is by the churches constitution . Whervpon he writeth , that the obligation , whiche dependeth vpon order , non essentialiter sed accidentaliter , is annexed therto but by the churche constitution . Thirdly , as for the promise or vowe made by the priest at his orders , it is manifest that the priestes ordered in England make none , as is before saied : and though thei did , yet write the saied Diuines and Canonistes , that howsoeuer a man byndeth hym self , either by othe or by vowe : yet alwaie is vnderstanded the exception of the aucthoritée of the superiour . And the bande of the vowe dothe ceasse , either by dispensation , commutation , or irritation : and the obseruing of a vowe is then of the Lawe of nature , or of Godes Lawe , so longe as the Obligation continueth . And in this case writeth Antoninus : he that is so dispensed with , is not to bee charged as a lyer to God , Parte . 2. Titulo . xi . Ca. 2. for not performyng his vowe . For a man must haue of thinges to come , Godly conditions , whiche bee alwaie annexed , either implied or expressed . S. Thomas defineth , that to the essentialnesse of a vowe , 2.2 . q. 88. Extrauag. de regularib . Ca. ad nostrāglosa . Pag. 11● . muste thre thynges concurre . An aduised deliberation of mynde , a fast purpose of the will , and a promise made to God . And if there bee not , saieth he , a full intention of the professour to bynde hymself , he is not bound for all the solempnitée outward . And my lord chauncelour in his laste booke against Bucere , supposeth not , that any man pleaseth God in his vowyng , if he be not brought thervnto by a godly inclination . And further , the saied scole diuines , hold , that he , who is so dispensed with , either for respecte of the common wealth , or yet in respecte of his owne saluation : in his obedience he meriteth more , then if he kept his vowe . For in this case , saye thei , this obedience is a more worthie vertue , and more meritoriouse , then is chastitée : Quantum ad premium substantiale . And the saied Antonine , holdeth , that if the Pope should dispense , without a iuste cause , in the solempne vowe of chastitée , either of the man or of the woman , yet were that true Matrimony : Quantum ad vtrunque quia claudicare non potest . That is , on bothe sides , for it may not halt on the one legge . But seyng , as I haue saied , that the saied seculer Priestes make no suche profession , nor the Busshop speaketh the saied proposition , to the Englishe priestes vnder suche condition : then it standeth onely but of the decrees and Canons of the churche , whiche can not , nor ought not , nor the Queenes Maiestie will not ( as by the firste Article in her Commission appeareth ) haue executed , to the preiudice or derogation of any Lawes of the realme .

Furthermore , vpon that deuise that is alledge to defeat sainct Augustines sentence and iudgement , affirming that the church , as then , had not defined votaries mariages to bee adulteries , or to be dissolued . If the matter standeth but vpon the definition of the Churche : then thus I reason . The Churche hath defined of olde , precontractes to make Matrimonie , and the second contractes to be voide . The churche of England of late defined the second contract with carnall copulation , to be Matrimony , the first contract to be none . In the time of this definition , diuerse persones vpon the seconde contract were maried , and so continue together still at this daie : I aske of you , Master Martin , whether the definition of the Churche of England wil not be warrant inough for their mariages ? I truste ye will not dissolue them nowe , though that definition be now repealed again , and restored by an other definition . Euen in like maner , the church afore tyme , defined priestes mariages to be no mariages , but to be dissolued ▪ duryng the vigor of which definition , priestes wer not suffred to marrie . Now of late , the Church of Englande , whiche , as was shewed before , is as well a catholike , and Apostolike church , as Rome churche , or any other , and of lyke and equall aucthoritée , iurisdiction , and power . This churche I saie , not stelyngly , but aduisedly , in two sondrie cessions , not of the Laytie onely , but of the Clergie , did define Priestes mariages to bee good , and auailable against all Lawes positiue . Then standyng this definition , whye were not their mariages good ? and this definition beyng repealed but for hereafter , whie shall it not serue for those that were then made , and now standyng in strength by Goddes Lawe , and not as yet dissolued by mannes Lawe ? But ye will obiect , that the Church definition maketh not the thinge to be , but sheweth it to bee . So that ye maye saie , suche mariages were euer vnlawfull : But then declared vnlawfull , when the church definition was published . Though this cauillation might be otherwise , by good reason , example and aucthoritée , sufficiently answered : yet take ye this answere for this tyme . If I were of the nombre of those priestes , who ( beyng hindered by no other impediment of Goddes Lawe ) had maried vpon the definition of the Princes Law : I would as gladly erre with sainct Augustine , and with that age wherin he was , in this matter : as to be a catholike with doctor Martin , and suche other of his affinitee . Who by pleasure and displeasure , by gaine of promotions , and lucres fallen to them , by their opinion , holde the contrarie .

But here ye will doubt , whether the kinge or yet the Pope haue so muche aucthoritée to dispense with an vniuersall Lawe , of the Churche . Sir , if for enuy ye beare to the kynges power , ye beginne to doubt of the Popes power : so , ye maye shewe your self a stout catholique to the one , as ye shewe your self a double subiect to thother . And if ye doubt of the Popes power : aske counsaile of Ioannes Genesius , deritu nuptiarum , how vniuersall it is . And if ye miscredit hym , aske the whole number of the Canonistes : who some of them , stand in more doubt , whether the Pope can dispense with Regulers , to haue proprietie and seculer promotion vnder the perfection of a Busshoppe : then ▪ whether he can dispense with Priestes seculer , to marye after their order . If thei should be iudged by their factes , there be examples innumerable , of suche dispensations of decrees , and the Canons made in generall councels , whiche is more , that the Busshoppe of Rome hath largely delt out in his aucthoritée . If ye doubt that the kinges aucthoritée can do so much , I can no more but ●end you to all the learned resolutions , of the beste of the Clergie at this daie . If ye beleue them , ye must beleue me . For I come but out of their bookes & assertions . If ye bryng in a great heape of councels of later daies : I answere to them al , as many as were made for the policies of Spaine , Fraunce , & Italy , thei belong not to vs . Ye maye laie these councels to the charge of those prieste● that be ordered ther. If ye saie that a particuler realme , can not dispense with the whole Lawe of the Churche : we answere , we force no dispensation of the whole churche , but of this particular churche of England , for the perticular state of the Clergie of the same . And as this particular Churche by their assent receiued that Lawe : so by dissent againe , hath refused that lawe . And therfore is no further bound . If ye yet againe will saie , that the king may not dispense so vniuersally with the whole realme : I answere , if the king may do as much as the Pope : why maie not he dispense with his whole realme and Clergie , for them that will , aswell ( as was saied before ) As Paule the thirde to offer to the whole state of the Regulers in Germany , to be temperally beneficed , against the Canons of the Churche ? Extrae de consiguinitate & affinit . Can. 35. q. 10. Fraternitatis . or as could Innocent the thirde release to al realmes of christendome , the prohibitions of consanguynitée , and affinitée , in Councels before restrained . If ye obiect , that a greate many of Counsailes haue defined , not onely depriuations , but also separations : I answere , that as good Counsailes in the primatiue Churche , as there bee many of this later Churche , haue not so decreed , but made this to bee the worste , to be sequestered from their ministration . Concilium Constant. vi . And some not separating the ministers from their wiues , but in tyme of their ministration : And depriuyng the ordinaries , whiche would separate theim , contrary to the Canons of the Apostles . Concil. gangrense . And some accursyng all suche , as would abstaine from the Priestes praiers and oblation , for their mariages sake . And some of them , pronounsyng it Chastitée , for the Prieste , while that he is Prieste ( how so euer doctor Martin cauilleth vainly in that aucthoritée ) to keepe companie with his owne wife . But it maie be yet replied , that Chrysostome writyng in his Epistle to Theodore , a relapsed Monke , doeth greuously reprehende theim , whiche after their vowe , resorted to mariage . Basilius de vera virginitate , doeth the same . Sainct Augustine de gratia & libero arbitrio , agreeth with them . Shortly to make answere . There is a greate difference betwixte the vowes , and the maner : and the causes of vowyng that was vsed in those good daies , and the maner of vowyng , at these corrupte daies vsed . So that neither Chrysostomus vehement declamyng in that kynde of speakyng , ought to bee brought against all maner of breakyng vowes : nor Basilius austeritée , is not to bee applied , but to suche vowes , as he vsed to make , and for his tymes . For as there is greate difference of tymes : so there is greate difference of persones , ages , and purposes . If vowes were made , Distingu● temp. & causas : & Concordabis Leges & Canones . questi . 15. with suche deliberation and examination , as Basill requireth in his questions : where he writeth , that if any man be entered into a profession of continencie , and feeleth that he can not be●re it , to attende whollie vpon God , and heauenvly thynges : he would haue suche released again , before those witn●sses , with which he came in : & further saith these wordes . Caeterum qui professionem facturus est ▪ post multam deliberationem & considerationem , q per plures dies ipsi ad seipsum permittere conuenit , vt ne videatur aliquid secundum rapinam a nobis fieri , sic tandem suscipere oportet . &c. He that will make his profession , after muche deliberation and consideration , whiche muste needes be graunted to hym many daies , leste it might appeare , that we did it by stealthe that we do : and so therevpon lette hym take on his purpose . &c. So likewise sainct Augustine De fide ad petrum , Ca. q , vseth these circumstances : Qui statuit in corde suo firmus , non habens necessitatem , potestatem habens suae voluntatis , & vouerit continentiam deo : debet eam vsque ad finem tota mentis solicitudine custodire , ne dānationem habeat , si primam fidem irritam fecerit . He that hath vowed continencie to GOD , and hath decreed it firmely in his harte , not hauyng any neede , but hauyng power ouer his owne will : the same ought with all carefulnesse of mynde , keepe that purpose vnto the ende , leaste he incurre ●ampnation , because he brake his first faithe . If that diligent examination & moderation were vsed , that is prescribed by some of the Counsailes : as in the seconde Counsaile at Tolet cap. primo , the case were farre other , then D. Martin handeleth it , and otherwise to bee expended , and answered . And yet , al be it suche votaries wer so aduisedly made by the circumstaunces aforesaied : though thei deserued muche shame & penaunce of their owne head to starte backe , or of lighte causes to recede : Yet sainct Augustines iudgement is plainly , vpon those , that their mariages be not to bee dissolued . Let theim that feare God , and bee addicte to a truthe , iudge this matter . Beside all this , there is a greate difference betwixte a consultation , what is lawfull and expedient to be doen , before it bee doen and what is to be tollerated , after it is so doen. Multa prohibentur fieri quae tamen facta tenent , saieth the Lawe . If it bee further obiected , though it were graunted to bee lawfull , that the Clergie might haue that libertée , yet it maie bee thought of some menne , that it were not expediente . To answere this obiection , there haue been afore tymes right wise and prudent menne ( As be at these daies . ) Whiche vpon their experience , thought it not onely to bee lawfull , but also expedient and profitable in diuerse respectes . Of whiche iudgemente , beside Pius the seconde , and Panormitane the greate Lawier ( whose opinions and testimonies I haue shewed before ) Erasmus also , a manne of some witte and experience , in diuerse places of his woorkes , maie very manifestly seme to bee . Who in his Epistle ad Episcopum Basiliensem , wondereth what it meaneth , where that as neither Christ , nor his Apostles , haue prescribed any suche Lawe : And where that the Churche dispenseth with diuerse causes , as occasion riseth , why menne should vrge this humaine constitution so obstinately , seyng there bee so many causes , that might perswade the alteration . But after all this , when cauillyng wittes are by good and sufficient proofes , ouerthrowen and vanquished : then because thei will euer seeme to haue somewhat for them selues , thei will flie to their phantasticall obiections , saiyng : If mariage bee a remedy for incontinencie , how should men doe , when thei iourney farre from their countrees ? How , if their wiues be sicke or runne awaie ▪ and suche like carnall reasons , and triflyng helpes , will thei seeke . As though God is not an helper to all men , that call vpon him in necessitées , and walke vprightly and faithfully in their vocations . As though GOD hath not promised to relieue them with his aide , to be nighe them , and to be founde of them that doe not tempt hym : Sapien. 1. In●●th . 13. And to appeare to them , that haue their faith staied in him . As though we be not taught thus much euen of a poore woman , Iudith by name , who saieth , ꝙ non des●rit sperantes in se , & non permisit me dominus ancillam suam coinquinari . That God forsaketh not them , whiche trust in him , as he hath not suffered me his handmaiden to be defiled . So it is before in the sixt Chapiter confessed in praier , saiyng : Non derelinquis presumentes de te ô domine , & presumentes de se & de sua virtute gloriantes humilias . Thou doest not , O Lorde , saieth Iudith , forsake them that presume of thee , where suche as presume of them selues , gloriyng of their owne power , thou bryngest them lowe . And further , as though there were no difference betwixte hym that in the feare of God , vseth his remedie , and if that , by Goddes will and pleasure be taken from hym , then maketh his refuge to God : And suche a one as refuseth Goddes remedie , that is needefull for hym , and will woorke maisteries in suche temptation . Psal. 9. For God will helpe in necessitees , saieth a certaine writer , when wee worthely craue his grace : then doe wee worthely praie for his helpe , when with praiyng we despise not the necessarie remedies for our chastitee . For if we caste them from vs , in vaine doo we looke for his helpe , and maie be also coumpted worthely the tempters of God .

But now to staie this Doctor from any further wonderyng why priestes mariages , especially Seculars , and of the Churche of England , yea , or yet the mariages of votaries in Englande ought not to be dissolued , as of compulsion . The answere is , first and formost , because thei be mariages , if no other impediment of Gods owne prohibitions be against them . For as for mans constitutions or prohibitions , maye not so bee aduaunced to repell Gods ordinaunces . Christ saieth it plainly : Vae vobis qui transgredimini precepta Dei , propter traditiones vestras , ideo , Quod deus coniunxit , homo non separet . When he saieth homo : he meaneth all the Artilarie and Canons that manne can by his wittie braine forge with all the power he hath . But how proue you ( he will obiect ) that suche copulations bee mariages ? De bon● vtdicitatis . Ca. 10.11 . Sainct Augustine saieth so , and standeth in disputation to proue it with instant reasons . And professeth in the ende of his xv , Chapiter , that it is his plaine doctrine , whiche he will so haue taken , & affirmeth that thei bee mariages , and not adulteries . And that the fidyng of some to mariage , is no discōmendation to hym or others in the performaunce of their vowes and purposes . Yea , but S. Hierome , Chrisostome and Basyll , saie , that thei be incestes and adulteries , suche as bee made of votaries . Sir , yet that Seculer Priestes mariages be not so reputed of them , for thei be not vo●aries . And wher thei say , that votaries mariages be adulteries : sainct Augustine standeth strongly againste them all , and saieth plainly , that thei , and all suche bee deceiued . But this Ciuilian wil say , thei proue ●eby a faire similitude gotten out of scripture , thus . As that woman is an adulteresse , which marieth an other man , as long as her husband liueth : so the votarie , man or woman , beyng maried in their vowe to Christe their husband , for that he can neuer dye , if thei marie to a mortall spouse or spowses , thei breake their first mariage , and so is spirituall adulterie committed . Mary , Expende S. Augustines very wordes . saieth sainct Augustine , thei that so reason , and thervpon conclude thei be adulteries and no mariages : I say and affirme it , thei doe not consider neitheir wisely nor diligentlye , as were sufficient in so weightie a matter , what thei saie . For I saie plainly , that thei be deceiued by their similitude , whiche hath a pretense and shew of a truthe . And again I saie , against all suche as so rashely can coyne argumentes , & similitudes of their owne braynes vnaduisedly , that thei doe not well waye what absurdities riseth of their saiynges . For by this vnaduised opinion , to thinke that votaries copulations be not mariages , but adulteries , this mischeife cometh of it : that the menne whiche haue maried suche professed women , by leauyng them as adulteresses , thei marye them selues with other women , & thei be for that doyng certenly adulterers to forsake their first , whiche bee their wiues in deede .

When ye haue well aunswered the conference of these reasons , master Martin , then shall we geue you leaue , with your distinction of votum simplex , and votum solenne , to doe as Pighius your guide doeth : that is , to steale secretely awaie , inuisibly as ye truste , couered vnder that captious nette , and so childishely and vnlearnedly to plaie awaie the manifeste and euidente places of S. Cyprian , and sainct Augustine , with your fonde gloses , imaginyng that thei bothe should haue twoo sundrie and diuerse respectes , in the prosecution and debatemente of one and the self same sentence : by whiche craftée and shamelesse shift , your craft and other suche Papistes , are detected , to see how learnedly and sincerely , ye handle suche causes of consciences , in the eares of Christian learned wise menne .

Sir , in the meane season , what call you a solempne vowe , that you would haue of suche a force ? Can there be any more solempne vowe , then that , wherevnto sainct Augustine , Cyprian , Basile , ascribeth that dampnation , whiche sainct Paule ascribeth to the breache thereof , whiche if it bee suche dampnation , as ye meane , is not that dampnation solempne enough , and daungerous to ? Is there any more solempne vowe , or aduised vowes to bynde before God , in foro conscientiae , where the true Canons in deede be so grauen , that thei can not be derogated , or antiquated , but will be still firmely fixed : in cogitationibus , inter se accusantibus , aut etiam excusantibus , in eo die cum iudicabit dominus occulta hominum . &c. That is , in the thoughtes and hartes of menne , either accusyng , or excusyng them , in that daie when the Lorde shall iudge the secretes of mennes consciences : Then suche as Bonifacius the capitaine , made of good age , a growen manne , after his wiues death , before twoo notable Bushoppes ( omni exceptione maiores ) Augustine and Alipius , which vowe as Gratian saieth Causa . 17. q. 2. Nos nouimus . he conceiued in his harte , and pronounced it with his mouth , and yet was not compelled to performe it . And doeth not yet S. Augustine permitte this his seconde mariage contracted after his vowe , to remaine still , excepte he could induce his wife to agree to bee seperated ? I praie you doth not Pope Celestine the third , Extra : Qui clerici , &c. saie ꝙ simplex votum apud deum non minus obliget quam solenne : that a simple vowe byndeth no lesse before God , then a solempne vowe . Sir , ye shall haue prooffes enough , of the Canonistes themselues , partly in the same lawe late rehearsed , that the solempnitées addeth no further strength to the vowes , but that the note is greater , and the condempnation is more apparaunt to open sight , to the shewe of his faithe breakyng , when more circumstaunces concurreth together with his promises . And yet for all this , his promise and faithe , so called , maie not be a bonde of wickednesse . For it is not to be called either faithe , or a good promise , if it serueth as seruaunte and minister to sinne . And therefore saieth sainct Augustine : the case is then the worse , De bono cōugque . Nisi cum propterea mala fides deseritur , vt ad fidem veram legitimamque redeatur . Excepte it be therefore , that an euill saithe being forsaken , there maie be a returne againe , to true and lawfull full faithe , that is to saie , that the offence bee amended , by reformyng the disorder of the will . Of whiche poincte of learnyng , maister Martin , if ye will vnderstande a reason , ye maie resorte to my Lorde Chauncellour his booke De obedientia , in the last● leafe , and somwhat shall ye there learne . But if ye wil se it more largely , and piththily expended at the full , to sati●fie any wise and indifferent learned manne : Recourse ye to the eight Counsaile that was kepte at Tolette , beyng then presente .52 . Bushoppes , vnder that good Bushoppe of Rome , Martin the firste , in whose faithe , master Martin , if ye had been Christened , ye would haue been of an other maner of iudgement , in your rigorous opinion , for vndescrete vowes once made . And moreouer , would haue been more grauely sharpe , in deposition for priestes fornications , as ye maie reade he was in his Epistle , written ad Amandum . But surely , master doctor Martin , when ye haue doen all that ye can , yet it shall be iustified , that Secular Priestes be not so bound as ye dreame , and that with suche testimonies of aucthors ( because ye doe so muche delite in number of aucthoritées ) that ye shall be founde emong them and others , in that opinion , a very singular at length . Yet be not angrie , though I put no substantiue to this adiectiue , for though I did , yet should it not bee pernicious to your substance : as with suche epithetes , in your nexte booke , if ye shall be able to charge me , I am content to be rewarded . Marie , your holy water , that ye cast and sprinkle to faste & thicke , is more bitterly salted , & exercised , with other coniuratiue termes : Spiritus immside , Apostata , Heretike , Scismatike , Incest , Traitour . &c. Iwis , M. Martin , your mouthe hath vttered the goodnes of your harte , what treasure lieth there . Your boke hath declared what you bee . He that brent Dianas temple , to get hym a name , shall not be more famously registered in the booke of fame , then you for your so excellent endeuour , in fieryng the poore temples of so many of your poore countrée folkes , labouryng by all meanes ye can , now after ye haue caste theim into the fire of po●ertée : to haue them caste also into the fire of other temptations . And lastly , peraduenture in your burnyng Charitée , into the fire of Smithfield , that ye should haue the more vitailes at your table . Which boke of youres , because ye would haue your fame spred the more abrode , ye haue labored very diligently , to haue it in euery mannes hande , to se the wonderfulnesse of your wit , the miracle of your learnyng , the infinite measure of your charitée . I therevpon haue taken a little paine , and haue vouchsaued , to honeste it with a fewe Scholies , till better leisure maie serue , to make some iuste Commentaries . And I doubte not , but ye shall haue more of your frendes , some otherwhere hereafter , of a quicker vaine , and of more eloquence , that will handle your booke farre otherwise , then I doe . For in deede , I keepe in many worthie commendations , that ye deserue , but that I would not flatter you to your face , to putte you in perill , to bee beside your self . And here in earneste faithe , I would wishe all studentes in learnyng , for the zeale thei beare to learnyng and truthe , to bestowe their talentes , to the worthie commendation of so worthie a man , beyng so yong as he is , so pain●ull yet in studiyng for the truth , that he hath so wasted his braine , that he hath almoste spente all his witte and learnyng at Paris , and brought but a very little from thence , and came full poorely ouer . And yet , that little that he hath , so friendly letteth vs haue parte of it , emong his other greate affaires of the Common wealthe , whiche bee now laied on his small shulders ▪ full euill against his will : but for pure necessitée that the realme hath of suche Frenche studentes .

But here , good reader , I perceiue that I forget my self , and I am ( I can not tell how ) vneuenly caried and tossed , in the ship I rowe in , thus in my skape ouersea : I would faine soberly goe on as the grauitée of the cause requireth . And when I purpose so , and then again haue this ridiculum caput in mine eye & minde , to resort to any of his saied handeled matters : I forgette my self againe , and abase my penne , almoste to the lenitie of his writyng to be like hym . Of what secrete inspiration , I can not tell , excepte Salomons precepte so vp and doune , written in his prouerbes , carieth me secretly vp & doune in my writynges , where he saith . Ne respondeas stulto iuxta stultitiam suam , Prouerb . ●● . ne efficiaris ei similis . And euen there againe : Responde stulto iuxta stultitiam suam , ne sibi sapiens esse videatur . Aunswere not a foole , accordyng to his foolishenesse , leste thou bee made like vnto hym . And yet answere a foole agreably to his foolishenesse , lesse he be thought to be wise to hymself .

To bryng in Lawes and Canos , and mannes aucthorities , in like sorte as he reporteth theim for his strongest holdes , I was therto caried by secret instinct so to answere hym again , ne sibi sapiens esse videatur , lest he should seme to hym self , he were wise . And yet not to answere hym so agreably with these , as stickyng more to them , then to the scriptures ( as he doeth ) for so is not my mynde to answere hym , ne videar illi similis , leste I might seeme lyke to him . For when all mannes aucthoritée in his word is inconstant & changeable as it is : Gods eternall worde , the precept of Christes gospell , is that whiche muste bee onely , and soundly sticken vnto , as iudge infallible , though this man teacheth the contrarie . For as those .ij. notable Priestes & Martyrs : Moyses and Maximus ( of whom Cyprian maketh metion , Li. 2. Epistola 4. praising them for their constancie in their long imprisonment ) perceiued in their cogitations , wherwith thei were diuersly tossed to and fro in prison : that ther was no suer staie and refuge for conscience , but Gods worde onely : In like maner vpon their experience , thei did aduertise other therof , as the same Cyprian reporteth the saiyng and writyng of the saied priestes Moyses and Maximus , Lib. 4. Epistolarum Epistola . 3. saiyng . Solicita admonitione insistitis , vt euangelij sancta precepta , & tradita nobis semel mandata vitalia , forti & stabili obseruatione teneantur : hoc est esse confessorem domini , hoc est esse Martyrem Christi , seruare vocis suae inuiolatam , circa omnia & solidam firmitatem . Ye haue sent instantly to vs by moste carefull aduertisement , that the holye preceptes of the Gospell , and those commaundementes of life , once deliuered vnto vs , should be holden of vs , with stronge and stable obseruation . While ye doe this , saieth Ciprian : Oh this it is to bee a Martyr and witnesse of Christe . This it is to be a confessor of the Lorde , to obserue the stable foundation of his voyce inuiolably in euery poinct .

If we were at this poinct , that we would reuerence the scripture , as saieth sainct Augustine , as placed in the supreme and heauenly height of aucthoritée : Epistola . 1● . Velut in summo & caelesti authoritatis culmine collocatam . ( For how muche soeuer a man shall excell in knowledge , yet shall he finde hymself farre vnder the aucthoritée of scripture , which almightie God hath appointed to bee a stable piller farre passyng all mennes inuentions : Quantum enim quisque sciendo profecerit , infrà illas literas se inueniet , Ad Orosium Cap. 11. quas Deus tanquam firmamentum supra omnia humana corda constituit . ) If in our controuersies , we would appeale as he doeth , to the scriptures , where he writeth against an heritike : this controuersie asketh a iudge , Ergo let Christe bee iudge , and lette hym speake the worde , to what effect his death hath auailed : De nuptijs & con. li. 2. ca. 33 Contra preseri . heretie . Ista controuersia iudicem querit , iudicet ergo christus : & cui rei mors eius profecerit ipse dicat . If with Tertulian : whatsoeuer is the first that is right , whatsoeuer is latter , that is counterfette : Rectum est quodcunque primum est , adulterinum quodcūq , posterius . And therupon we would as gods priestes , recourse with Cyprian to the Lordes orriginall , to the Gospell , and Apostles tradition : ad originem Dominicam & Euangelicam & Apostolicam traditionem . Ad pompeium If we would suffer that to sincke in our hartes ▪ which Leo the first chargeth , where he saieth : this do we forfend to you , Dist. xi . hoc . vestris . that from henceforth ye recede not from the Apostles institutions by any ouersight , for it can not be vnpunished for hereafter , if any man will thinke that the rules of the Apostles are to be dispised : hoc vestrae indicimus charitati , vt ab apostolicis institutis nullo vlterius recedatis excessu , quia inultum post hoc esse non poterit , si quisquam Apostolicas regulas , in aliquo crediderit esse negligēdas : then surely would these & suche like controuersies , be sone at an ende . Where now saith Cyprian : while men wil sticke stubburnely rather to that whiche thei haue first taken vp in opinion , it cometh to passe , that thei will defende their owne deuises , though thei bee false and out of the waie , rather then to consent to other mennes dedes and saiynges : Fit studio presumptionis & contumaciae , vt quis magis sua praua & falsa defendat , quam ad alterius facta & verba consentiat . Herevpon all thinges be now so full of mannes presumptions and opinions , Augus . Epistola . 119. that the christian religion is more burdened with seruile bondage and harder yokes , then euer the Iewes religion was with the obseruācis and preceptes of the Lawe . Lette vs therefore now heare the moderation and iudgemente of that notable Lawier , Abbas Panormitane , able I doubt not in all the vniuersities of Christendome , to counterpeise the weight of this Ciuilians witte and learnyng . Clerici non tenentur continere iure diuino , neque continentia est in clericis secularibus de substantia ordinis , De clericis con●ugatis . Cap. 〈◊〉 . quia aliàs graeci peccarent , nec excusat consuetudo , quia illa non valet contra legem dei . Item , meliùs foret , & pro bono ac salute animarum salubrius , fi & vniuscuiusque voluntati relinqueretur , ita vt non valentes , aut non volentes continere , possint contrahere . Quia experientia docente experimus , contrarium effectum sequi ex illa lege continentiae , cum hodie plerique non viuant spiritualitèr , nec sint mundi , sed ēmacultur illicito coitu , cum ipsorum grauissimo peccato vbi cum propria vxore esset castitas .

Clerkes bee not bound to liue in continencie by the Lawe of God , and continencie is not in the secular Priestes of the substaunce of the ordre , for then the Grecians should offende , and it maye not bee saied that the custome excuseth them : for custome is of no value againste the Lawe of GOD . Furthermore , it were better , he saith , and more holsome for the profette and saluation of mennes soules , if it were lefte to euery mannes owne will , in such wise that thei whiche be not able , or be not willyng to liue in continencie , might contract matrimonie . For we sée this proued and taught by experience , that a contrary effect foloweth of that lawe of continencie , for asmuche as at this daie , the moste part liueth not spiritually , nor bee not chaste , but be defiled with vnlawful lustes & copulations , with other most greuous offences : where , Priestes of the Latine churche : liuyng with their wiues liue in chastitie which their owne wiues , it should be chastitée . Note here good reader , that chastitée of single state is not chargeable vpon seculer priestes by gods law , nor is included in the substaunce of priesthode . Note that he iudgeth that it were better , that the lawe were remitted , and that it were at libertée . Then by this mannes sentence , it is out of libertie , and driuen to necessitie , by law . Whervpon expend what S. Ambrose writeth de virginitate : O mysteria , O mores , Lib. primo . vbi necessitas imponitur castitati , authoritas datur libidini . Itaque nec casta est quae metu cogitur , nec honesta , quae mercede conducitur , nec illa pudica quae lege tenetur . Oh what meaneth this misterie ? Oh what be these maners ? where necessitie is laied to chaste , there is aucthoritée graunted to lecherie . And therfore she is not chastitee , that is constrained by dread , nor honest , whiche for méede will bee hired thereto , nor chaste is she that is so reteined by Law . It was not without good cause that Dionisius busshop of Corinth , Li. 4. tripert . hist. cap. 23 writte in his letter to Busshoppe Pynitus : Ne grauia onera discipulorum ceruicibus superponat , neue fratribus necessitatem compulsae castitatis indicat , in quo nonnullorum periclitetur infirmitas . Ad quae rescribens Pynitus Dionisio , sententiam quidem melioris concilij amplectitur . &c.

That he should not laie heauie burthens vpon the backes of the disciples , & that he should not inioyne his brethren necessitée of forced and compelled chastitee , wherby the infirmitee of verie manye might stand in ieoperdie . Wherunto Pynitus writyng his answere , assenteth to his opinion , as to the better Counsaill . Furthermore note , that the saied Abbas wisheth suche Priestes as could not , or would not , liue sole , to marie . Loe , here no greate wonder taken of this Lawier , for a Prieste to marrie after his priesthode , and to call that mariage , chastitée also . For where he would haue the lawe reformed , he could not meane to haue them onely relieued that should folow , & suffer al those whom he sawe by experience to liue so sinfully , not relieued for their saluation . Moreouer note , good reader , the gentle indifferencie of this notable lawier Abbot , how he wisheth to haue these seuere & sharp lawes mittigated , so that Ministers should not bee compelled to professe so high a perfection of life angelicall in mortall bodie , to liue aboue the reache of the bodie , and so by climyng to hie aboue that is geuen them , to fal as Lucifer did , into Diabolicall filthinesse . Surely he expended that whiche Origen writeth , saiyng : Incorruptionis & virginitatis gratia , in Exod. Hom. 13. apud rarum quemque i●ueniri potest , sicut & dominus dicit : non omnes capiunt verbum hoc , sed quibus datum est : the grace of puritie and virginitie , can be found but with verie fewe , as the Lorde hymself saied : not all menne taketh this worde , but to whom it is geuen . And as saint Hierom confirmeth the same : difficilis est virginitas , & ideo rara , quia difficilis . Contra Iouinianum . Incipere plurimorum , perseuerare paucorum . Uirginitee is a verie hard thyng , and therfore it is rare , because it is hard . To beginne , may be in many mennes power , but to perseuer , is but in a fewe . Upon whiche considerations , I doubt not this Panormitane moued , and by experience of his daies thought good , De bono viduitatis De nupiijs & concupiscentijs . Li. 1 Ca. 16. to conclude with sainct Augustine : Ne infirmitas incontinentiae cadat in ruinam flagitiorum , excipiatur honestate nuptiarum . Leste the infirmitee of vnchaste liuyng , should fal into the ouerthrowe of enormitées : let it bee holden vp with the honestie of mariage . Whiche , as it was some tyme graunted to man in his state of innocencie , for felowship of life : now it is graunted to man for a remedie of his infirmitée . And Chrisostome biddeth : Qui potest , Super. 1. ad Timothi . 4. habeat secum aurum hoc virginitatis . Qui minus , nuptiarum argentum excipiat : He that can , lette hym haue this gold of virginitee , and he that can not , let hym take vp the siluer of matrimonie . And againe S. Hierom : Si quis in statu virginitatis viderit lasciuiētem , & ebullientē carnem suam in libidinem , ita vt refrenare non possit , ideòque se agnoscat in duplici necessitate constitutum , vt aut scortetur , aut vxorem ducat : tunc faciat quod vult , si vxorem duxerit non peccauit . If a man feleth his wanton fleshe boylyng in carnall lustes , so that he be not able to refraine it : and thervpon perceiueth hymself strained with double necessitee : either to committe fornication , or els to marry a wife : then lette hym do as it lyketh hym . If he mary a wife , he sinneth not . Wherupon may be concluded , that S. Hierom sending the fraile man to the succour of mariage , is not of Doctor Martins opinion , who saieth that the companie of women , rather encreaseth , then extinguisheth the appetite . Litera EE . 3. or that , as he saieth . Litera ee . 4. that a man shall by mariage , haue bothe the burnyng of the fleshe and the burnyng of the conscience for euer . Whiche wordes , if we should expend by sainct Augustines iudgement , we should doubt whether Martine bee a catholike or no. For sainct Augustine writeth this ( Lib. 2. contra secundam Epistolam , Pelagij . Cap. 8 ) Concupiscentiam pudendam carnis inuonerunt in hominibus nuptiae , non fecerunt . Et iterum . Nuptijs , quas laudamus a Dno constitutas , concupiscentiam carnis imput●ndam esse non dicimus ( catholice ) mariage did finde in mans nature the shamefull luste of the fleshe , it caused it not . And againe . Wee doe not say ( and the catholikely ) that the concupiscence of the fleshe , should be imputed vnto mariage , which we commende as ordained and instituted of the Lorde . Chrisostome thus writeth , in opere imperfecto . Ca. 19. Quod in matrimonio mox castitas delectat , libido autem , quasi vinculo coniugii colligata , torquetur . That in Matrimonie , forthwith chastitee dooeth delite , but luste of the fleshe is vexed as tied in , with the bound of mariage . Sic & ibidem . Secundus gradus virginitatis , est matrimonij casta dilectio . The second degre of virginitee , is the chaste loue of matrimonie . And the deuines holde , as Antoninus parte . 3. titulo . 1. Cap. 14. Quod matrimonium ordinatur ad repressionem concupiscentie . Quia est frenum concupiscentiae , & hec est gratia ( saieth he ) quae confertur in matrimonio , quod munit & refrenat concupiscentiam . That matrimonie is ordained to represse concupiscence , because it is the bridle of concupiscence . And this is the grace that is conferred in matrimonie , that it shildeth vs from lust , and bridleth concupiscence . Now you maie sée , master Martin , what good diuinitée you haue vttered by these your wordes , to slaunder Goddes grace in matrimony , to satisfie your owne stomake in deprauyng of Gods institution . And therefore ye bryng in , the aucthoritie● of the old fathers , to sound far otherwise , then thei ment , rigorously to haue their woordes expended , in their oratorie declamations , for i● so thei should bee expended , the self same fathers , whiche vrge so muche single state in Priestes and Busshoppes , almoste to the derogation of Gods institution : the same doeth as vehementlye vrge the laie men and women , to abstaine from second m●riyng , and seme in a maner to disproue them , as vnworthie to bee blessed of the minister , who is enioyned vnderpaine of excommunication , not to honour their feastes with his presence , so that it standeth the laye persons in hand , for the lawfulnes of their mariages , to haue this con●rouersie expended , aswel as to the ecclesiastical persons for their interest . For though the custome for one state beareth with them , yet the late custome brought in a good while since the conquest , maketh to the contrary against priestes mariages . But now to retourne againe . Suche indifferencie as here before S. Hierom wrote of , was sometyme in the fathers : as Epiphanius sheweth what was in his tyme , writyng against them that would not permitte seconde mariages . Lib. 2. tom. 1. Nos vero non necessitatem imponimus , verum cum bono concilio admonemus , exhortantes eum qui potest , non autem necessitatem imponimus non potenti . As for vs , saieth he , we doe not force on them anye necessitée , but with good counsaile we admonishe them , exhortyng hym that can , but yet not charging any man with necessitée that can not . Suche indifferencie speaketh Chrisostomus of , euen concernyng Ministers of the church , to whom it is lawfull and honest , saieth he , to take mariage vpon them , if thei will . For as riches doeth hardly bryng men in to the kyngdom of heauen , yet for all that , verie many that riche men , haue entred in there : euen so mariage also , saieth he , although it hath in it self muche difficultie , yet notwitstandyng , in suche wise it maie bee taken , that it shall bee no hinderaunce , to the more perfect state of life , although yet surelye with some difficultée , and is seldome seen . And again writeth Chrisostome vpon the same place of Paule , where a Busshoppes qualities bee described . Cur non ait ( Apostolus ] oportet autem Episcopum angelum esse , nullae humanae perturbationi , vitio ve subiectum ? Cur non dixit , oportet ipsum ex terra migrare , humanisque rebus euadere celsiorem ? &c. Quia perpaucos huiusmodi inuenire fas erat , episcopis aunt plurimis tunc opus fuit , qui per singulas ciuitates magistri constituerentur . Neigitur Ecclesiae negotia , fructusque perirent , idcirco moderatam virtutem proposuit inquirendam , non supremam illam atque celestem ? Why doeth not he saie , that a bushop must be an angell , subiect to no affection or infirmitée of man ? Why doeth he not saie , he must get him out of the world ? And must climbe hie , farre aboue earthly mennes matters ? Because saieth he , he could finde but a few suche , and of Busshops there was great neede to haue many , seyng he would haue appoincted many teachers in euery citie , lest therefore the causes and profettes of the Churche should decaie : for this cause prescribed he , to require of them moderate , or as Theophilacte saieth , competent vertue , not that hie excellent and heauenvly vertue . And because he would haue hym without rebuke of any bodye , therefore he saieth , the husbande of one wife . Where yet in an other place he saied , I would haue al men , as I my self am , that is to saie , for continencie . Therfore leste he should driue the state into a narrow strayght , if he had prescribed most exact vertue , therfore he chose rather to moderate his counsell , lest els , vpon mistrust that menne might haue , to reache to so hie vertue , the churche should be without Busshops . Thus farre Chrysostome . If suche fathers as were head and moste excellent pastours of the churche , were expended ( M. Martin ) in their writinges , & in their moderations : and if true chastitee of the clergie in deede were sought , as is pretended : yea , if it were left to euery mannes libertée freely , as Epiphanius saieth , that in Thessalia no man was compelled , but of their owne will thei performed that chastitee : ye should haue an other maner Clergie in Englande shortly , to Goddes glory and honour , and wealth of the realme , then ye be like this waie , do the best you can , with all the straint ye can vse . I tel you M. Martin , the world is to farre past the calling of your pipe . If ye feare that insolencie and dissolute behauiour should deface the Clergie , if this were suffered : why , Master Martin , wherefore serue your Synodes , your Busshoppes and archdeacons visitations , onely but to gather vp their mony ? why might not the old Godly Canons be reduced again to expell them out of the Clergie that are incorrigible ? To depose Haukers , Hunters , Dycers , Cardars , Dronkerds , Byers and Sellers , Horehunters , Usurers , and Symoniackes ? Let these Canons be reuiued , if euer ye will haue your Clergie of good fame before God , and of good name before man . Yea , with lesse lawe of compelled chastitée , peraduenture ye might haue the more numbre of true chaste Priestes in deede : But be as bée maye . But now , M. doctor , wher ye make it a great matter , for priestes to mary after their order , because ye haue seen no example , nor yet can not reade it written in any record or Chronicle : I shall answere you with the wordes of a very new writer . Genesius de ritu nuptiarum : Hic enim non quid factum sit fiat ve querimus , sed omnino quid fieri possit in tam varia tamque inconstante rerum humanarum natura . And with the like wordes of an other newe writer . Non est scriptum , Ergo , non est factum ? Non est factum , Ergo , non licet facere ? Vt factum sit , vel non factum , hominum facta non debent praeiudicare verbo dei ▪ & quid si destitueremur exemplo hominum , cum habeamus verbum dei . That is to saie . Our question is not in this poinct , what hath been doen , but determinatlie , what maie bee doen , specially standyng the variable and inconstant nature of thinges that parteine to man . For what argumente is it ? It was neuer written , Ergo , it was neuer doen ? It was neuer doen , Ergo it is not lawfull to bee doen ? Howsoeuer it hath been doen , or vndoen , mennes doyngs maie not preiudice Gods saiynges . And what if we lacke mannes example , so we haue for vs the word of God ? And if we could bring no example , is it therefore intollerable ? I praie you Master doctor of the Chauncerie , answere your learnyng . Is the lacke of a president , a preiudice to the law and right ? Were he not a wise lawier , that would brable on this fashion , against the Queenes maiesties title , for beyng supreme gouernour of this realme , because we haue not had many examples of the lyke before tyme ? And saie , when was it euer seen in the realme , since Christes faithe toke place here , since Christe was knowen in deed , that a ladie woman , in her owne title , should be the ruler , and head of the land ? Yes , how many yeres before Christes birth was there seen suche an example ? And will ye see ? He might saie : The very auncient Lawes themselues , of the realme renneth all in the name of the kinge , neuer of a Queene . The prerogatiue roiall , all inuestured in the persons of a kynge , as forseeyng suche example should or could neuer followe in vre . &c. Were not this mannes reasonyng , yea foolishe cauillation , thinke you , a substaunciall processe to disproue a title , for lacke of an example ? When God , nature , lawe , testament , publike consent , all concurreth together , of the lawfulnesse thereof .

And yet , if this Ciuilian would so faine knowe , where to see or read some examples , of suche as maried after their orders and vowe : I will tell hym at this tyme ( leste he should lose his calfe ) of fower , in good storie : till an other time , that we shall be able to shewe hym .xxiiij. and that written . I will shewe hym of twoo of my saied fower , in Ecclesiasticall storie . And the other , in other credible Historiographers . And at these laste twoo I will begin . Master Martin , if ye list to resorte to Volateranus , Lib. 4. Geograph . because I wil sende you no further , there ye maie reade that one Nicholaus Iustinianus , a Monke , maried Anne to wife , whiche was the daughter of Vitalis , Duke of the Uenetians . And Munster in his Cosmographie writeth : that Ramirus Monke and Priest , was taken out of his Monkrie and Priesthode , and for lacke of issue of his twoo brethren , Peter , and Alfonsus , was made kyng of Aragon and Spaine , and called Ramirus the fourthe of that name . And because wee haue made mention of Spaine , ye maie resorte to a late Spanishe writer , Ioannes Genesius : and he will be my witnesse , for one of these twoo that I haue rehearsed . And for that ye shall thinke your labour well bestowed , to searche it out of hym , he will tell you of a third votarie : called Constantia , daughter of Rogerus kyng of Naples , or Cicile , as some writers saie , whiche was taken out of her Monasterie , to be maried to Henry Emperour , the firste of that name , and that after she had made a solemne vowe . And yet her constauncie not flaundered by this facte at al. For it was doen by the dispensation of Pope Celestine the .iij. & highly blessed : and it was as highly rewarded . And if we should iudge the facte by Platina his storie , the dispensation was not geuen , neither in respecte of soule health , nor common wealth , but euen with as couert wordes , bought and solde : as any was said , Quid vultis mihi dare &c. but because we haue named you a noble woman , that was taken out of her Abbeye , after her vowe , and that a kynges daughter : we shall name , emong our nation a kynges sonne to matche her , and was heire apparant , to kyng Constantine the seconde , about the yere of our Lorde . 444 who was in like maner no more charged with inconstancie , for forsakyng his vowe , as she forsoke hers , then he differeth from her in name . For he was called Constantius , and was Monke in the Monasterie of sainct Amphibolus at Winchester , which of late was called sainct Swithunes : and hath now the holy Trinitee for patron , whiche I trust shall kepe still his possession , doubting nothyng , that either Amphibolus or Swithune , will take vpon them , to intrude them selues againe . As for this Constantius that was taken out of his Abbeye , and made kyng of the lande , our owne Chronicles will tell you : as for Constantia and Ramirus , I doe auouche the aucthour aforesaied , de ritu nuptiarum : where ye maie moste redily see it testified . And here master Martin , I wonder , that where I thinke ye haue seen that booke ( for it is printed with you of late in Englande ) ye consider not the tracte of that writyng : wherby ye might learne , many necessary pointes of learnyng . As in his seconde booke of the vtilitée and necessitée of dispensation , to tempre the rigour of lawes , and in the beginnyng of readyng that seconde booke , to tell you plainly my contemplation therein : ye came by and by into my remembrance by the occasion of a sentence written therein , in the beginnyng , reported out of Plato : whence peraduenture Terence fetched out his saiyng : Homine imperito nihil quicquam iniustius : qui nisi ꝙ ipse facit , nihil rectum esse putat . that is : There can be nothyng worse , then an vnskilfull man , who thinketh nothyng well doen but that whiche he doeth hym self . But the saiyng is this : Legem ( Plato ) similem esse ait homini pertinaci & imperito , praeterque suum praescriptum nihil fieri permittēti , qui ne interpellari quidem se patitur , etiam si qua incidat extra ordinem causa , in qua cōmodissimum sit aliter fieri quam pro ratione , quam ipse semelīstituerit . Plato saith that lawe is like vnto a froward & ignoraunt man , that will suffer nothyng to be doen , but as he appoincteth it , and will not let his deuise to be altered : although some bycause should happen , in respect wherof it were berter to be doen otherwise , then as he in his reason had once determined it . I● this sentence had béen wel pondered of you , master Martin , before ye beganne your booke , either would you haue holden your hande from the booke , to haue auoided the checke of this notable sentence ; or els if that notwithstandyng , ye would haue yet written , as ye haue doen : you must needes shewe your self to bee of suche a nature , as I would praie to GOD , none the like should euer come to bee a counsailour in the Chauncerie , so long as I should haue ought to doe there .

Well , master Martin , looke to the same sentence yet once againe : Et dic te stultum & intus dic , & sapiens eris . Ye might haue furthermore there learned , that it is affirmed : ꝙ condere leges munus sit regiae facultatis : So to dispence with them in necessitée of tyme and place , is so belongyng to the prudence of a kyng , that els his subiectes should by extreme right , bee oppressed with extreme wrong . And this is an other sentence , whiche would doe well to be expended in the defence of the cause , that ye haue taken in hande , where ye saie , that this matter of mariages , perteined not to the kyng . And if that forein ruler at Rome , hath so ample aucthorite , as to dispence , not with one man onely to haue .ij. wiues for a nede , but with al the lawes that euer God or man made , exceptyng no more but th articles of the faithe : & yet some Canonistes write , that he maie interprete them also : why then , can ye not be contente , that your late naturall leige Lorde and maister with the assent of his Parliament , should doe so little a thyng in despensation , that is one of the leaste crummes , that fall from the Popes table ? I dare saie , so small , that the worste tourne broche in his ketchin , could gette it of his holinesse , by an easie entreatée , for all his kinsfolkes , if thei were all Priestes , and Uotaries to . Master Martin , I will not here vrge a contemplation , that is now in my mynde , vpon you , but praie you once againe , looke if you can sée your face in Platos glasse , before spoken , and aduise you in tyme , or els all the worlde will wonder master Martin , stones will speake , and blockes will write : yea , God will be angrie , and that is worste of all . Happie is he that hath a trustie friende , to tell hym good counsaile : yet happier is he , that hath it of hym self , if he should want hym . happie is he that hath a good nature , but yet more happie is he , whose nature , grace hath reformed , to haue GOD alone alwaies in his eye . Also ye might further haue learned of hym in his thirde booke , that it is but Popes lawe , that orders should withstand matrimonie : And that the Greke Priestes at this daie , liue in Matrimonie . And moreouer , that he writeth , that in his Spanishe priestes , whiche be ordered by the Popes very pontificall , nothyng doeth so muche let them from mariage , as their vowe , whiche is vowed , vtcunque , after a certain maner , saieth he of them in their orderyng . I dare saie , so indifferent a manne as he semeth to be , if he had knowen the maner of our priestes orderyng by the Englishe pontificall , speaking in suche maner timidè , vtcumque , of the priestes of Spain : he would haue saied that our priestes maketh no maner of vowe , in no maner of maner .

But to go forwarde and discharge my promise of that other two priestes , maried after thei were priestes , if ye loke in the storie Tripartite : Lib. 5. Ca. 44. consider whether Socrates reporteth not of one there , named Apollinaris , a Prieste , that maried after his priesthode , and begatte a child , called by his owne name Apollinaris . Consider the place indifferently , the rather for that . S. Hierome doeth affirme that he was a Priestes sonne in Catalogo script . Ecclesiastic . If that will not serue you , yet I will be suer to make vp my .iiij. promised , by one that is written of , in the saied booke , Eupsichius a Busshop . Lib. 6. cap. 14. Who alitle before his martirdome , maried his wife , wher he was reputed tyll that tyme but handfasted . As I was writyng this , in came , Genius quidam : and sittyng at myne elbow , tolde me plainly that these placis were like to bee bulted , and sifted to the branne . And that now the greke bookes should be sent for , to vnderstand some startyng hole , to crepe out at . For that can not be borne , that in suche autentike stories , specially of the Churche , we should find any suche one : and then againe no mention made , that thei did it by dispensation of the father at Rome . For rather then that should appeare in storie openly , thei would haue plaied the partes , that is like thei haue doen in the Apostles Canons , in Clementes workes of recognition , of the recordes of the Counsails , yea in al antiquities , to chop in and out at their pleasure for their purposes . Blessed bee God , that he yet preserued his holy Testamentes cleane from their sophistications , for the text self , whiche shal be able euermore in al ages to purge it self , what drosse soeuer thei haue cast vpon it , to blemishe the cleare light therof .

Well it will be meruaill if Magdalen College in Oxford be not brought forthe , or some other text other where searched out . And here , I am sure , their heads must be set a worke , that can saie any thing to this matter , that poore Cassiodorus plain writyng may be defaced , and made ●o speake and strike what houre pleaseth my Ladye . For he that will so violentlye contort so euident places , as he doeth , throughout all his boke , he maie haue a great aduantage in an olde greke author , whiche as is thought , and is lyke to be iustified , hath been paraduenture corruptly set forth in diuerse places .

But yet , Maister Martin , I admonishe you , that ye bee not to impudent in glosing or vouchyng your obscure greke copies in your studies , for ye shall not bryng a more sufficient Greke aucthor , to wrest these places out of their right time , but that we shal auouche you one or two as good , to tell you wher ye wrest to hie or to low in these forsaied two mennes states . I hard once how this last place was racked before kyng Henrie the eight : & what was answered . And to that whiche was answered , some more light hath been opened since . But leaue your glosyng , Maister Martin , and remember your olde pars verse , that Plato pinned on your sleue of late : and rather for our instruction , fal to the glosing of some suche lawes and gloses , as bee within the compasse of your studie . As where the gloser of the decrees , saieth by the aucthoritée of other : Dist. 84. cum Inpreterito . Quod olim sacerdotes poterant contrahere ante Syricium , vnde & Moyses contraxit . & quod Apostoli non instituerint de non vtendo iam contracto , quia si Apostoli hoc instituissent , Orientales hoc admisissent . Et quod Gregorius introduxit continentiam subdiaconis , Dist. 82. proposiusti . sed presbyteris & diaconis Siricius introduxit . Et ꝙ Apostoli nihil constituerunt de continentia . Et quod Ecclesia , quedam constituit , quae non fuerunt statuta ab Apostolis , vt de continentia ministrorum .

Some tyme , saieth he , Priestes might contract matrimonie , before Syricius daies , wherevpon , saieth he , Moyses did contract . And the Apostles made no constitution of : not vsyng mariage alreadie contracted . For if th apostles had so doen , the Orientall churches would haue receiued it . How stand these saiyngs with the .25 . Canon of the Apostles , as it is forced . And that Gregorie brought in continencie to the su●deacons , as Siricius brought it in for priestes and deacons . And that the Apostles made nothing in constitution for continencie . And that the Churche hath decreed some thinges , whiche were so decreed by the Apostles , as of the continencie of the ministers . For this saiyng he aduoucheth . S. Augustine de ciuitate dei , who holdeth the same . Furthermore , we would gladly heare how ye could discharge yourself , with al your gloses from the heresie of Eustachius , who as Nicephorus writeth , by the reason of his ouermuche exact and nice obseruing of virginitée , impelled his disciples into many greate absurdities , in despisyng the praiers of all theim that were maried , though thei were of the Priestes , saieth he , that were maried . Further , thei saied , that suche Priestes ought to be despised , that had contracted Matrimonie , and that menne ought not to receiue those Sacramentes , whiche maried Priestes had consecrated : wherevpon the Fathers in Gangrense Counsaile , gathered together to suppresse this heresie , about the yere of our Lorde . 324 : decréed in these woordes folowyng . Cap. 4. Si quis discernit presbyterum coniugatum tanquam occasione nuptiarum , ꝙ offerre non debeat , & ab eius oblatione ideo se abstinet : anathema sit . If any man maketh difference in a maried Prieste , as though by occasion of his mariage , that he ought not to offer , or to minister , and in this respect will forbeare to take the Communion that he ministreth : accursed bee he . Now maister Martin , if ye can assoyle your self of this curse , that is here pronounced vpon you , ye should doe well with your gloses to declare the same , for the comforte of others , whom ye haue induced into your blind and barbarous superstition . Moreouer , it is saied in that Counsaile : that all suche as shall refuse these constitutions , that thei ought to bee reiected as heretiques , accursed and condempned . But as concernyng your forced gloses , that ye haue already fained in your booke , to wipe awaie these Canons , or the others in the same Counsale , or yet the fifth Canon of the Apostles : thei be to muche skowred to serue you : where ye imagine the matter vpon the mariages , contracted before priesthod , contrary to the wordes that be expressed in the preamble of that Counsaile of Gangrense . And where it is saied there , that no man should put awaie his wife , for religions sake : that is to vnderstande , of force , saie ye . Then it followeth , that bothe the husbande , whiche sundreth hym self from his wife by force , or the ordinary ( whiche followeth Montanus ) that of force diuorseth theim , as thei dooe now adaies offende against those Canons , be heretiques accursed .

Thus maister doctour , if your Clientes will geue you respite and leisure in their matters , to take these Gloses , Textes , and Counsailes in hande , ye haue here to exercise your witte & learnyng . And by your gloses we shall sée , how ye can frame al these matters to ioyne with your assertions , and conclusions in your booke . In the meane season , I praie you , while ye ruffle in your textes , Canons and gloses , geue the poore reader licence , to beleue you at leasure : and to sticke to Goddes holy stable woorde , for more sure grounde , to ieoparde either soule or body .

And where this doctour of Lawe , semeth to commaunde his iudgemente and sentence , to bee admitted of so high aucthoritée , as neither any learned man were of other opinion : or els if thei were , yet that thei should not bee comparable to his witte and learnyng : I will saie no more in answere for comparison in this matter , but put it to your sentence ( good readers ) what ye shall thinke meete in this comparison . Beside all suche menne , as we haue recited bothe of aucthoritée for their roumes , and estimation for their learnyng , we can matche this manne with some other : as Erasmus Roterodamus , Polidorus Virgilius , Alfonsus , episcopus Canariensis , Michael Vehe : and diuerse other , not vnlearned , nor I trust , greatly behynd this Ciuilian , for all the bragge he maketh : whiche menne be writers of these daies .

Erasmus , whom ye aduouche your self , master Martin , for his aucthoritée : Cap. v. lit . I. 3. writyng of this cause in diuerse partes of his workes , Ad Episcopa● Bafiliense● . vttereth his opinion in suche words : Ad episcopum Basiliensem . De caelibatu , neque christus , neque Apostoli legem aliquam in sacris literis prefixerunt . Cum ecclesia , nocturnas vigilias , ieiunium in vesperum prorogari solitum , aliaque permulta , pro causis emergentibus variarit : cur hic humanam constitutionem vrgemus tam obstinatè , presertim cum tot causae suadeant mutationem ? Primum enim magna sacerdotum pars viuit cum malafama , parumque requieta conscientia tractat illa sacrosancta mysteria . Deinde perit magna ex parte fructus illorum , propterea ꝙ ob vitam palam dedecorosam , a populo contemnitur illorum doctrina . Quod si hijs qui non continent , concederetur matrimonium , & ipsi viuerent quietius , & populo cum authoritate praedicarent verbum dei , & liberos suos liberaliter educandos curarent , nec alter alteris vicissim essent probro . &c. As for the state of single life , neither Christe , neither yet his Apostles haue prescribed any Lawe in holy Scripture . And where as the Churche hath altered Uigills vsed to bee kepte in the night , the maner of fastyng , vsed to bee continued till the Euenyng : and suche other thynges many , as occasion hath risen from tyme to tyme : why force we mennes constitution so stifly here in this poincte , seyng so many special causes might aduise vs to make alteration ? For firste of all , a greate number of the Priestes liueth in infamie , and with an vnquiet conscience ministereth those moste holy misteries . Furthermore , the profit that might arise by them , is lost , for as muche as their teachyng is not regarded of the people , by reason of their open filthie life . Where if mariage were graunted , to suche as dode not containe : bothe them selues should liue the more quietly , and their preachyng of Goddes woorde , should bee had of more aucthoritée emong the people . Beside that , thei should se their children honestly brought vp , so that the one should not be a shame or rebuke to the other .

Thus ye see , how that Erasmus wondereth , what men meane to be stiffe , in this constitution of the Churche , seyng there bée so many reasons , that might moue them to graunte to Priestes to marrie . This Ciuilian saieth , that it would tourne to the decaie of the estimation of the Clergie , and so to the contempt of the religion of Christe . Erasmus saieth , that if thei liued in Matrimonie suche as could not containe , thei should haue a better name , then thei haue , and therefore a better estimation . Thei should with more aucthoritée preache Gods worde , and the people would beleue them the better : where now for their standerous liuing , thei be despised , saieth he . Moreouer , the Priestes them selues should haue a more quiette conscience , to sende vp the better and ofter praiers to almightie God , the soner to be harde : Where now by their filthie handelyng of so holy misteries , in so vncleane a life , their benedictions bée tourned into maledictions , saieth Gregorie : and the mummyng of their Masses , saieth I. Pecham in his constitutions , bee rather worthie to bee called execrations , then celebrations . Lette not this Ciuilian thinke , that suspected and euident euill life in corruption , defilyng mennes wiues and their daughters , will winne a credence to the Clergie , as muche as honest and chaste matrimonie should , if it were by lawe permitted . And if it were lefte at libertée , there would bee in the Clergie , that willyngly would liue chaste , to winne this estimation , that this man speaketh of . And better to haue a fewe suche , that might liue without suspition , then vpon the common experience of many faultée , the people should suspecte all . For , that whiche is true in deede , will so abide , when that whiche is counterfet , can neuer but shame it self at lengthe . In comparison of whiche counterfette chastitée , Lib. 5. Cap. ● . and wedlocke chastitée , speaketh Polidore in his boke de inuentoribus rerum . Illud dixerim , tantum abfuisse , vt ista coacta castitas illum coniugalem vicerit , vt etiam nullius delecti crimen , maius ordini dedecus , plus mali religioni , plus doloris omnibus bonis impresserit , īusserit , attulerit , quam sacerdotum libidinis labes . Proinde fortassis tam è repub. Christiana quam ex ordinis vsu esset , vt tandem aliquando ius publici matrimonij sacerdotibus concederetur , quod illi sine infamia sanctè potius colerent , quam se spurcissimè eiusmodi naturali vitio turpificarent . But this I will saie , that it is so farre of , that this compelled chastitée , hath excelled that Wedlocke chastitée , that no crime or enormitée hath imprinted , either more hatered to the state of Priesthode , or hath more defaced Christes holy religion , or yet hath stirred vp more griefe in all good mennes hartes , then the slaunder of the vnchaste life of priestes : wherevpon perhappes it should be as honourable to Christendome , as commendable to the Clergie , that once at the last , the libertée of mariage were graunted to the Priestes by publike aucthoritée , wherein thei might vertuously liue , without rebuke of their estimation , rather then thei should distaine them selues so filthily , by suche vice of nature .

Here ye sée that this Clerke is of the same iudgement with Erasmus , to thinke that it should be as well for the profette of the comon wealth , as for the honour and estimation of the Clergie , for priestes to haue libertie to mary . And that it should be no slaunder nor infamie to them to be maried , if it were doen by open authoritée . So that the priestes of these daies , maried by open aucthoritee , néede no more to bee a shamed of their mariage : then M. Martin nedeth to bee a shamed to bee borne of that matrimonie , wherin he was borne . And shall bee as good in euery condition , how soeuer he would shame it . To liue in manifeste or secrette whordom , is a shame before God , and also to the world . And this it is saieth Polidore , that shameth the order , destroieth the estimation of your religion . This it is that good menne lament so beauilye in all ages , from tyme to tyme , and yet could neuer haue it remedied by all the Lawes thei could make . Howsoeuer thei coloured it , how easily , or how extremely soeuer thei proceaded againste it , yet was it worse and worse . Lette the Townes speake where Monkes dwelt . Let the Cities be examined , wher cathedrall Churches are : let open Nonnes and close Nonnes be asked of their consciences , what rule there was kept : let the cuntrie tell the truthe of Limitours sent among them , or els Friers in cities and boroughes , drawyng the latche of the doore without warnyng , to saie there sainct Ihons Gospell And lette this Ciuilian consider what matter he goeth about . I wis he doeth no great pleasure to the Clergie , as he would haue them thinke , yea and if thei were wise , thei would thinke the same . For let not them hope that thei can escape , as thei haue doen. The laye men will not beare it at their handes .

Before tymes , when the laye man saw his wife abused before his face , or his daughter rauished , or mayde defloured : he was faine to make the best of it , for feare of accusation , in some other respecte , that should aswell pynche hym , as the parishe prieste . I doubt not , but seeyng that the Priestes themselues be so earnest to beate doune this late graunted libertée : thei make but a rodde for their owne tayles . Lette experience trye the matter . Well , I haue not red of any one learned man in these daies , speakyng in this cause of conscience and of learning , but euer thei haue made moderation in the expendyng of it . And haue shewed their desiers for the remedies of the inconuenience . As for Eckius , Cocleus , Murnerus , and suche other filthie draffe sackes , I make noe tale of them , whose liues were knowen well inough to bee to beastly . Yea Pighius hymself the God of this Ciuilian , vseth yet a moderation , suche as it is , where this man for curste hart will vse none at al. Alfonsus a catholike busshop doeth so learnedly & christianly handle the matter , that although he wissheth , Philippica . 19. as it is to bee wished , that all the Clergie could liue in perpetuall continencie : yet he wisheth for them that can not so liue , that mariage were graunted , and that to priestes after their orders : and merueileth at suche mennes conscienses , that will so pinche vpon the aucthoritee that is in the Churche , that thei should haue power onely but to curse and to excommunicate , and not to saue and deliuer . Whiche thing he prosecuteth in a great spirite , and saieth by those wordes of sainct Paule : vnusquisque propter fornicationem vitandam suam vxorem habeat . &c. That is , to auoide fornication , let euery man haue his wife , maie euery man clayme his interest and right to marye , if he can not otherwise liue . And affirmeth further , that he can not see how any man can depriue hymself , o● that his interest of that concession of mariage , gaunted by sainct Paule : except he will euen so depriue hymself of eternall life . And moreouer saieth plainly , that euery man cannot conteine , and that therfore no man can be so holden by lawes or vowes , but that he ought to prouide for his saluation . And that howsoeuer a Prieste hath by his owne voluntarie consent depriued hymself of his libertée , to marie after that : yet in this case when he hath proued all remedies , and none will serue , then yet to hym is reserued still whole and found , his right and interest of that same concession of sainct Paule : propter fornicationem vitandam vnusquisque vxorem suam habeat , & vnaqueque suum virum . Whiche generall proposition , this Ciuilian would needes straine to a particuler , contrarie to the circumstaunce of the context it self , yea , contrarie to the vsyng of diuerse Doctors of the church , as we haue proued before . And further , we there brought in . S. Hieromes manifest woordes to proue it , against his owne manifest wordes , wherein he denieth it . And here I require this Ciuilian , with his gloses to proue those two contradictories , or .ij. contraries , if he can . Or to make S. Hierom agre with others , to see what it is to brabble with mennes woordes , and not to sticke to the woordes of the holy ghost euident in them selues , to them that of mere frowardnes listed not to wrangle and to be contentious , to make vprores in comon wealthes , to nosell the vnlearned still in palpable blindnes , to recouer their olde honour of the churche , to do as thei lusted in al matters bothe of God and man , and then we should haue a merie world again , and all should be plentious : neither warres nor commotions , but suche as thei themselues would stirre for their owne turnes . And because I named vnto you a diuine of these daies , Michael vehe : whom the rather , among many of that sort I do alledge , for that I se in him a quiet spirite , soberlye and Godly with learnyng , debatyng his controuersies of conscience , vtteryng his iudgement not as Pighius , Eckius , and this Ciuilian doeth , of a set purpose onely , and of a froward and proud nature , that will in no respect giue ouer , or will condition indifferently of that which is once beaten and setteled in his stubborne head , but muste winne all , or lose all , come of it whatsoeuer will : I will shewe you what moderation he vseth in this cause of priestes matrimonies , wherin he declareth his contentation , that it could stand with his iudgement and conscience for priestes , yea , after order once consecrated , to mary , so that thei were not suffered still in their ministration . And moreouer , against them that might be of that opinion , to thinke that for a greate cause in respect of a realme , or of a comon peace , dispensation might be had , as it was so dispensed with , he saieth , with the kyng of Arragon : But peraduenture not alludyng to this storie in this matter , he saieth these wordes . At omniam pregnantissima causa est animarum periculum , cui nec vna totius mundi precio estimari possit . &c. What cause soeuer maie appeare to dispence in positiue Lawes , for the weale of a whole Realme : surely , saieth he , there can be no greater or more pregnant cause , then the perill of mennes soules , wherein the losse but of , one is not estimable , by the price and value of all the world . This man was in conscience moued to saie his learnyng , he would not dally in so weightie a cause . He knewe he muste come once before the tribunal seate of Christ and his Apostles , to make answere of his wordes and writynges . And therfore as in the sight of God , not as pleasyng man , or keping the world in a comon traded errour , for glory or lucre : thought it very meete for suche Canons and Lawes to be dispensed with , for the saluation of mennes soules , for the whiche , as for his owne , he knewe Christ spent his precious blood : he was not ignorant , as I thinke this Ciuilian is not , or els ought not to bee , of the trade and practise of the holy Fathers of the Churche in their daies . It is not vnknowen to hym , how soeuer Epiphanius was affected , to the continencie of the Clergie , and for the defence thereof , vnaduisedly did write , that it was the institution of the Apostles , for them to conteine , that yet hym self was compelled for necessitée of ministers , to permit theim in mariage , as otherwhere he telleth , that thei did so , although not altogether agreable to the prescripte of the Canons . Yea , Epiphaniuis Lib. 2. To. 1. Hero . 61. he confesseth plainly of those , and also of votaries to , that it were better for them , fallen from their race of their runnyng in virginitée , openly to marrie a wife by the Lawe , rather then to be daiely wounded with the secrete dartes of Cupido , by the importune temptation of the Deuill . And better for them to runne into iudgemente of penaunce , sufferable for a tyme , then by counterfettyng chastitée , to fall into condempnation , to bee excluded from the kyngdome of heauen . For he condempneth euen there suche of the Clergie , because thei would not abide the shame of the worlde , belike for mariage , yet secretly committed whoredome , and that vnder the pretence of solitary liuyng , and continencie , practised vncleannesse with them selues : to aduoyde whiche inconuenience , he is faine to remitte of his Canons , how Apostolike so euer thei were . Tract. 7. in mas .

This diuine afore saied , I saie Michael Vehe , was not ignoraunte , how that in Origens tyme , the Busshoppes in those dayes , for the releuyng of a woman in her frailtée were conten●ed to despence with her to marrie againe , though her husband was aliue . Peraduenture saieth he , thei did suffer it , for the infirmitee of suche incontinente persones , and in comparison of worse , permitted that whiche was euill . If Origen disalowed not their prudence in dispensation , not to tollerate it ones dooen , but to geue licence before it was begunne , euen in that matter , which be iudged to be againste the Lawe of God : If Pope Martin the v. as the aucthour of Summa Angelica , reporteth , did after great deliberation and consultation , with diuerse learned in Diuinitée and Lawe , despence with hym that had taken his sister germain to wife , to kepe her still : and if the Pope , despensyng with a man to marrie her to wife , whose mother or sister , he had defiled before by corporall fornication , be not to bee blamed , nor this mariage to be disalowed , as Antonine saieth , part. 3. tit . I. cap. II. para . christiana infine . And if Antoninus , auditor generalis causarum Palatij dni Pape testifieth , that he sawe very many despensed with , in this matter . in Summa lib. 3. tit. 6. ca. 3. li. 2. ca. 2. tit . xi . If Martin Peresius thus writeth : Si sacerdotes non matura deliberatione se astrinxerunt , videat Romanus pontifex , qui circa haec solet dispensare , quid sit agendum in particularibus . If the Priest haue bound hym self , not by due deliberation , let the Romane busshop , who is wont to dispense in suche cases , take hede what he ought to do in suche particularitées . Yea , Erasmus in clementiam Alberti Pij artic. 40. saieth , that the Pope doeth wel to dispense in solempne vowes , and alledgeth Cardinall Caietanes aucthoritée for hym . What reasonablenesse then , can there be thought in this Ciuilian , not to suffer these mariages , that be doen and made already : not by stealth , or of priuate head : but by aucthoritee of his Soueraignes lawe , with the assent of all the body of the realme , not one woorde of Goddes Lawe against it , but many woordes of Gods Lawe bearyng with it , and approuyng it . I maruaile what this Lawier meaneth . Hath he neuer reade what Pope Nicholas did answere to Busshoppe Osbalde vpon his question , Dist. 50. studeas what should be doen with that beneficed Prieste , that had striken a Deacon , and after his death his sculle was founde broken : Searche saieth he , whether he died of the stroke , or whether the Deacon fell of his horse , and so brake his sculle and died . If the Deacon died of the fall , suspende the Prieste a little tyme , for saiyng Masse , and afterwarde , let hym returne to his seruice againe . But if case the deacon be dead by occasion of his strype , then in no case let hym any more minister . Lo here the 〈◊〉 of the churche so prouided for by the canons Nothwithstandyng ( saith he ) yf he be very necessarie for your purpose , let hym haue out of his benefice , for the comfort of his sustenaunce . Lo sir , the canons & the lawe playnly depriue him of his benefice , which is sequestred from his ministration . And yet saith the lawyers vpon this place , He was reasonablie dispensed with , to kepe his benefice styl , lest els for necessitie of his lyuyng , he should turne hym selfe to fylthy and vnlawfull occupying .

Compare this matter maister Martin : An open pretenced murtherer , If ye say true maister Martin , your cleargie should not haue all the benefices they haue . But ye must vnderstand his rule against maried priestes onlye . As for others do they neuer so litle a nothyng , yet be they worth● to haue all , as they haue a● . Cau 1. q. 7. Requiritis . shall for the necessitie of his lyuyng , & to auoyde further inconuenience , be aduaunced to lyuing out of his benefice against the canons , though he ministreth not : and yet as ye write , The benefice is geuen for the office sake And shall mariage be thus dealt with , in your very fine charitie ? Dyd ye neuer reade what is written vpon that epistle that Leo the fourth dyd write to the bishoppes here in Englande , settyng out what great auctoritie bishops only haue , not restrayned , nor in case reserued to the bishop of Rome , howe they may dispence with sacrilege , with heresie , with adulterie , with simonie , with a scismaticke , in orders and dignities , for necessities sake , and for auoydyng sclaunder and further inconueniences ? And can not all the bishops in Englande be able to dispence with mariage of priestes , to auoyde the sclaunder that els myght rise aswell to them selues as to some of them by whom they were alowed , to auoyde the sclaunder & suspition of suche faigned heartes as were in them to the kynges auctoritie , to auoyde the sclaunder that myght ryse to the priestes , to their wyues , to their chyldren , &c.

But ye wyll say , such as be sory for their fault and wyll returne , the church mercifully openeth her lappe to receaue them againe into new benefices & lyuynges , though they haue lost their olde , where they had done cost . Why maister Martin , had the churche so spent all her mercie vpon her Iacobs , that she had nothyng for poore Esau ? She myght haue blessed sufficiently her supplantyng Iacobs with the fattest benefices and superfluous dignities of the best of the cleargie , and yet some litle benediction myght haue ben reserued and bestowed vpon the poore Esaus that nowe haue nothing at all left them , neither rent nor mouables to relieue their necessitie .

Is this the churches mercyfull lappe in receauyng her owne begotten chyldren to ministration againe , that yet first they muste speake their owne shame in bylles of their penaunce , lying against them selues , moste vylely and moste shamefully disablyng their credite and estimation for euer ? As they fynde such fytte malt horses in diuers places of the realme , whiche for a litle prouender sake , and for curryng them with their combes , wyll take whatsoeuer byt is put in their mouthes . As one man of Winsor made a goodly confession of his heartie and earnest repentaunce there , the .29 . day of Iune last , to the great comfort of al the good catholike people that hearde hym . Whiche proposition was so finely penned , and so catholikely tracted , that I warraunt you it was none of the smallest fooles that forged it . Whiche for the excellencie that it hath , shall one day haue an interlinial glose , tyll some man shall take payne to make a large commentarie . Be ashamed O hypocrites , be ashamed , iuggle not in suche foolyshe sort , to make all the worlde to wonder at you . What a gods name , wyll ye daunce starcke naked in your wyde masked nettes , in this so cleare lyght at hye noone dayes in open market , and yet promise your selues that no man can see you ? But to returne to the churches great mercie agayne . Surely in some places the churches mercie was so sore extended , that whose wyues were two or three yeres past before departed , yet they coulde not be admitted againe to ministration , but must do open penaunce , and go before the crosse , without any redemption or entreatie that coulde be made , and the parties suche as by whom the very commissaries them selues coulde aleage not one poynt of dishonestie , or euyl opinion in al their conuersation besides foorth . Shall laye men hereafter truste well of the churches mercie if they come within your clawes , when your owne be thus dealt with ? Of whom , some dissenteth in no poynt at al from you , but only in this fact , which the law made them bolde to aduenture on ? Shal I call this a Churche , or a Sinagoge ? A mother , or a steppe dame ? M. Martin , verely if God had not somwhat of his goodnes holpen me , to mortifie somwhat myne affections , I could els in this contemplation , write somewhat that should be but litle honestée to that your holye mother Churche . Notwithstanding , how lightly soeuer I passe it ouer , yet I thinke some other will resume that I lette passe . Though now it bee so heinous a matter in your sighte , for suche priestes to keepe either their liuynges or wiues , whom ye founde when ye came ouer ( a Gods name ) into the realme , in as good and lawful possession of them bothe , as euer ye shall haue of any thyng that ye shall hereafter come to : yet I thinke ye will your self , as faste resort to the defence of the lawe of the realme , for that ye haue already in posssession , & also for that increase which ye gape wide for euery daie you rise , if perchaunce either any wicked Iudge , or els some preuie theif would take it from you : how fast soeuer now ye cast the Lawes of the realme at your heales , for these iuste possessions of your bretherne . And I praie you , if it bee so intollerable a matter to your wisdome , to suffer an inconuenience once passed against Canons , so to remaine , rather then to bring in a greater ▪ why did that learned Busshop of Rome , Leo the first , writyng to the Busshops of Aphrica , hearyng tell that there were diuerse among them , which were admitted to the dignities of the church , not only laye maried men , but also men of .ij. wiues at once , yea and that laie men that had maried laie widowes ( for concernyng priestes widows : it is plainly spoken by the Prophet Ezechiel in his .44 . Chapiter , in the new translation , that a prieste may : in the old translation that a prieste must , take that widowe to wife , that was a Priestes wife before ) why I praie you , though he would not dispence with some of these forsaied persons so promoted , yet of the other writeth he thus ? Caeteros vero quorum prouectio hoc tantum reprehensionis incurrit , ꝙ ex laicis ad officium Episcopale delecti sunt ( neque ex hoc quod vxores habeant , possunt esse culpabiles ) susceptum sacerdotium tenere permittimus . &c. As for others in whose promotion this blame is onelye espied , that thei were chosen forthe of the laye menne , to that dignitée and office of a Busshppe ( for thei can not bee blame worthie of this respect , for that thei haue wiues ) we permitte them to reteine stil their benefice so receiued .

Doubte not maister Martin , but his wisedome thought it no inconuenience to suffer them so still , nor was not so angrie in his daies with maried Busshops and priestes , as ye be . For Prosper Aquitanicus hymself ( who peraduenture did bothe write and endite this Epistle in his name , as many other thynges he did , testifieth Gennadius , for he was his Secretarie , and afterwarde was episcopus Reginensis , about the yere of our Lorde .460 . in a very euill tyme , a very good Busshoppe , as the stories make mention ) he lookyng euery daie , when he should goe to the potte , made a goodly aduertisemente in verses , a good hundreth in number , to his wife , armyng her to take suche parte , as he should take , and to sticke in good hope , and faithe in Christ , comfortyng and helpyng one the other , what soeuer should befall . And if ye liste to looke vpon it , and see what matter there is , it beginneth thus . Carmine Iambico . Age iam praecor mearum Comes irremota rerum , Trepidam breuemqûe vitam Domino deo dicemus . &c. Where yet ye maie espie peraduenture , a subteltée in that good Father , that set out his woorkes in printe . For where all other of his Epigrames haue titles , to shewe the contente , that hath none at all : Leste ye should smell , to readily at the eye , that Prosper beyng in so good estimation , and so ofte alledged , bothe of Diuines and Lawiers , should bee knowen to haue a wife . But yet good brethren , though ye knowe that he had a wife in deede , be not of that fansie , that onces a good catholike woman was of , towardes our Ladie , to whom she had a very greate deuotion , and could not heare to muche of her . At a tyme one tolde her that she was a Iewe. A Iewe ꝙ she , GOD defende that blasphemie that shall neuer come in my Cred● , lieue it who will . Yet because she would bee sure in this scrupulose doubte , she made a iourney to a maister Doctour , dwellyng there by , to knowe the truthe . He could saie no lesse , but as the truthe was . And when she heard hym affirmyng it to , she was cast into a greate dumpe : and at the laste , swore the beste othe in her bodie , that she would set the lesse by her , yea , and would loue her the worse , as long as she liued . How wise a woman this was , M. Martin , I maye not be iudge of catholike folkes . But I wene your self , & suche as ye be , be not farre behinde her in your iudgement , towardes them , in whom ye knowe none other fault , but onely that thei be maried Priestes : whiche iudgement , when it hath once preuailed in the realme , the rather for your impregnable booke , then shall it bee beste forthese Priestes , when thei saie the penitentiall Psalme , of Beati quorum , Ad oceanum . in their Mattens , to followe sainct Hieromes woordes and counsaile , and in steede of Beatus vir cui non imputauit dominus peccatum : to tourne it and saie : Beatus vir cui dominus non imputauit vxorem : as a greater offence then any can be committed , in the iudgemente of suche Romishe penitenciaries , as ye be . And then shall the Lawiers solempne case come in place , when he writeth : Ecce casus vbi plus iuris habet luxuria quam castitas . Dist. 54. fraternitatis . Beholde a case , where faire Lecherie , hath more right and lawe , then soule Chastitée .

Thus drawyng to a conclusion , I will report vnto you , what an other Leo , the fourthe of that name , hath written , concernyng this prudente necessitee of moderation , and dispensation in matters as thei arise : euen that Leo whiche , as some saye , preceaded next to that holie Popesse our countrey woman ( worship may she be ) Pope Iohan : who was so in deede , affirmeth constantly , Marianus Scotus , and diuerse other of good credite in writyng ▪ beyng about the yere of our Lorde .848 . what tyme Adeulphus otherwise called Etheluolphus , reigned here in one part of the realme Whiche manne had a loue in his youthe to be a Priest , and was entered the order of Subdeacon , and by some writers was busshoppe of Winchester ( whereof maie bee reasonably doubted ) but after dispensed with , by the Bushoppe of Rome , of his order , and maried a wife . Whiche kyng was by some mennes opinion the firste founder of the Uniuersitée at Oxforde . Whiche should bee more to their glory for antiquitée , to haue hym so reputed , then Aluredus who succeded well nigh .lx. yeres after hym . For whose sake , yet I truste master Martin , will bee better to orders that be vowed : Whiche saied Leo is noted in storie , to be of suche wisedome and vertue , that he had accordyng to the Gospell , both the prudence of the Serpente , and the simplicitée of the Doue : of so modeste a nature and clemencie , that where in th ende of a victorie , against the cruell Sarazens , some would haue had diuerse of them hanged vp at Rome gates , for the terrour of others , he would not suffer it . And yet againe , in preseruyng the discipline of the churche , in punishment of idle and not resident Cardinalles so seuere , that he gathered a Synode of .xlvij. Busshoppes , and condempned and depriued one Anastasius , Cardinall of S. Marcelles , Not specially because he had been absent from his cure and parishe , 1. Q. 7. Rigor . fiue yere space together . Thus yet the saied Leo writeth to the Bisshoppes of Englande . Nisi rigor disciplinae quandoque relaxetur ex dispensatione misericordiae : ( multorum enim crimina sunt damnabilia ) quae tamen ecclesia tolerat pro tempore , pro persona , intuitu pietatis vel necessitatis siue vtilitatis , & pro euentu rei : pro tempore , sicut Gelasius qui cum necessitate temporis videret Italicam ecclesiam propter belli famisque incursionem fere omnium clericorum officio destitutam , adeo vt plerisque populis subsidia regendarum deessent animarum , concessit de Monachis vel de Laicis clericos assumi . Except the rigour of the Churches discipline , were some tyme released by dispensation of mercie . For many mennes crimes be dampnable , whiche yet be tolerated by the Churche , for consideration of the tyme and persone , in respect of mercie , of necessitée , or of commoditée , and vpon the chaunce of the matter as maie fall . As for example in respect of the tyme : we reade that Gelasius , when he sawe by the necessitée of the tyme , the Churches of Italie to bée destitute and voide , almoste of all their spirituall ministers , by occasion of the rage of warre and famine , so greatly , that muche people wanted their comforte , for pastours of their soules : he did permitte that Curates might be chosen , either emonges the religious , or yet emong the lay men . And that in the primatiue churche , vppon the necessitie of the tymes , or for some other good and profitable purposes , they haue boldly dispensed with the canons of the churche , and such orders as haue ben straytly obserued and rigorously exacted before their dayes , it may most euidently appeare by sundry ecclesiasticall stories & examples . As that the church of Millane , Nicephorus Lib. 11. ca. 32. with the approbation of Valentinian the emperour , did chose Ambrose to be their archbishop , beyng a mere lay man , in lay office , and that before he was baptised . So was Nectarius a lay senator , occupied al his lyfe long in prophane office , Lib. 12. ca 12. sodainly elected to be bishop of Constantinople , Theodosius the emperour beyng there present , and assentyng therto : and yet the said Nectarius was not as then a christian man , by receauyng the sacrament of baptisme . And Synesius a platonicall philosopher , brought vp in the studie of prophane learnyng , Li. 14. ca. 55. addict to the decrees and principles therof , not as yet won & conuerted to Christes religion , was preferred by that learned bishop Theophilus Alexandrinus to priesthood , and by the holy handes of Theophilus to a bishopricke , immediatly after his baptisme . And before he made open protestation to the knowledge of the churche of Ptolemais where he shoulde be bishoppe , that except they would freely permit him to reteyne his philosophicall opinions ( of not beleuyng the resurrection of mens bodies , or that the worlde shoulde haue an ende ) he woulde not accept their offer . Yea , he further conditioned with them , that where God & the lawes had geuen hym a wyfe , he woulde not forsake her in any wise , and that he woulde nowe haue secrete familiaritie with her as a fornicator . For th one he said was not godly , & thother nothing lawful : but rather ( saith he ) I wyll and wyshe more chyldren to be borne vnto me by her . I thynke veryly it would be harde to fynde lawes or examples of former tymes past , to approue these doynges : whervpon I iudge euery indifferent man may se how the canons should be expounded , and howe the churche rules shoulde be ruled : Not so straytly laced as ye make them , or as ye force them , nor so ment of the greatest canon makers them selues . As ye may reade among the decrees of the said pope Gelasius , in the first , second , & thirde : howe he ( as I haue written afore ) would not with all his auctoritie diuorce such votaries as were maried after their vowes , but left them to God and to their consciences : that in suche necessitie of ministers as chaunced in Italy , he was content that thei should take both munckes out of their abbeys contrary to their profession , and lay men from their lay offices , contrary to the prescription of the canons . And moreouer confesseth in his first chapter of hym selfe thus . Nos magno reatu innecteremur , si tanto coartāte periculo , non aliquatenus consulamus . We should ( saith he ) be worthyly charged as much giltie , if in so great perilous constraint we should not prouide some remedie . What necessitie the realme is in for want of ministers at this day , & how fast men wyl ren to orders hereafter , being destitute of the hope for such protection & couerynges of their skapes , I weene , it wyll be spyed hereafter . God geue grace that wyser men of the realme , howe wylfull soeuer ye be , may foresee this matter in tyme , for the honor of god , the saluation of mens soules , & the wealth of the realme . Amen . And here maister Martin , I wyl take occasion to rest in a suspence of further commentyng your booke , tyll at my next leysure , when by gods grace I wyll redresse the vaine of my wrytyng , yf I maye heare that it should offende any indifferent reader . But as for your selfe or any suche , as of set purpose wyll erre your selues , & bryng other into the same , that for good felowship wyll blyndly fall into the ditche with the blynde guide , howe angry soeuer ye all be , yet I wyll speake to you with the very wordes of Ioannes Genesius , for the noueltie of the matter , thus printed with good lucke in Englande . Si quis non quod optimum factu sit quaerat , sed studiose captet occasiones errandi , cuius erit aequitatis non potius eius pernitiosam malitiam insectari , quam nobis succensere , si quod verum credimus , non dissimulanter explicamus . If any man wyl set his minde to ensue , not that which were best to be done , but wyl more gladly & captiously seke occasions to lye & to erre : of what equitie & indifferencie should it proceede , not to defie his pernicious malice , rather then to be displeased with vs , for that we simplie declare without colour the trueth of our beliefe ?

But yf any man woulde aske , what it should meane , that before these dayes long ago , and from tyme to tyme , certain fathers , more learned then prudent in gouernement , but of Munkyshe affection in their zeales dyd so muche call on in their wrytynges , vppon the state of the Cleargie to lyue in single lyfe ? And what it meant that certaine kynges before the conquest , no doubt so induced by their Munkyshe confessours , in their Saxons lawes , & certaine religious ordinaries in their canon bookes , dyd moue & exhort the byshoppes and priestes to lyue in single chastitie out of matrimonie ? To this I must aunswere , that diuers of them hauyng an enuie at the laye Cleargie in their libertie , which they them selues had by vowes renounced , were extremely hotte in this matter : though some of the better sort perceauyng the cumber that is in maryage , and carefull worldlynes whiche is commonly seene to be ensued of maryed persons : woulde haue the Cleargie ( whose office is to execute so heauenly and diuine misteries ) not to be auocated or called backe by any worldly lettes , eyther from continual studie , or earnest prayer , whereby they myght attende the more wholely to the wynnyng of mens soules : who yet dispraysed not nor condempned matrimonie , no not in those priestes which were founde in it , in this their commendyng of virginitie , though for causes aforesayd , preferryng single state before matrimonie : nor compellyng all sortes of men to lyue in that single state to the daunger of their soules , but rather dyd beare with their infirmitie , grauntyng them full libertie of maryage , so to turne this necessitie into vertue : then by ouermuch austeritie to dryue them to leade a sole lyfe , to the hynderaunce both of godly studies , and to the vtter suppressing of true and godly prayer in a pure and vndefyled conscience . For they thought with saint Hierome , Aduersus Iouimanum . lib. 1. Chrisost , in Paul . 1. T● . 3. Sup. pa. 251. Quod non sunt tanti virgines , quanti necessari● sunt sacerdotes , There is not so great necessitie of hauyng virgins , as hauyng priestes and ministers to the buyldyng and repayryng of Christes Churche . And therefore saith Chrisostome : Thapostie wrytyng that the Byshop shoulde be the husbande of one wyfe : in that his canon ecclesiasticall exhorted men to that office , and vsed to graunt a more moderate vertue to them , then required the perfection : lest els the church ( saith he ) shoulde be without ministers ( which must needes haue many ) yf the exact perfection were exacted of them agaynst their power & strength , and agaynst their gyft that is geuen them of God , beyng a gyft so rare , and not obteyned of many .

Nowe as these fathers were ledde with a good and godly spirite to moue men to this state , to take it who can take it , and vsed no further force or violence of compulsed chastitie : So agayne there were other fathers and wryters mouyng to this perfection , which are to be feared to be ledde with an other maner of spirite , suche as Paul prophesied of before should come in the later dayes , 1. Tim 4. Spiritus manifeste dicit , quod in nouissimis temporibus discedent quidam a fide , attendentes spiritibus erroris & doctrinis demoniorum , in hypochrisi loquentium mendatium , et cauteriatam habentes suam conscientiam , prohibentium nubere , et iubentium abstinere a cibis , quos deus creauit ad percipiendum cum gratiarum actione , fidelibus & iis qui cognouerunt veritatem . Quia omnis creatura dei bona est , & nihil reiiciendū quod cum gratiarum actione percipitur , sanctificatur enim per verbum dei & orationem . The spirite speaketh euidently , that in the latter tymes some shall depart from the fayth , and shall geue heede vnto spirites of errour and doctrines of deuyls , which speake lyes through hypocrisie , and haue their consciences burned with an hotte iron , forbyddyng to marry , and commaundynge to abstayne from meates whiche God hath created to be receaued with geuyng thankes , of them that be faythfull and knowe the trueth . For euery creature of God is good , and nothyng ought to be refused , yf it be receaued with thankes geuyng : for it is sanctified by the word of God and prayer . And this dyd saint Paul speake very shortlye after he had made rules for Byshops : emonges whiche , he wylled that the Byshop should be the husbande of one wife . For of what spirite may it spryng , that pope H●ldibrande dyd so rage in his boysterous lawes and preceptes for this forced state of single lyfe in his tyme , neuer before forbydden as testifie diuers recordes , as is before touched ? What commotions , what calamities , pag 214. what mischiefes rose and folowed of such his spirite and conscience marked with an hotte iron ? let the common recordes of stories be searched , and then shall it appeare what good came to the christian religion by this his doctrine demonycall , forbyddyng maryage , and dissoluing matrimonies that were perfected , and in good quiet . Let Sigebertus storie be expended , and one other wryter of our owne countrey Radulphus de diceto , for all other be hearde what they wryte . Gregorius papa 7. Hildibrandus . Celebrato synodo symoniacos anathematizauit , vxoratos sacerdotes a diuino remouit officio , De anno . 1017. & laicis missam eorum audire interdixit , nouo exemplo , & vt multis visum est inconsideratò preiudicio , contra sanctorum patrum sententiam . &c. Gregorie pope the seuenth of that name , called Hildibrand , in a councell kept dyd accurse suche as committed symony , and remoued maryed priestes from diuine seruice , and dyd forbyd the laye people to heare their masses , which was done in example altogether newe , Supra pag. 2.15 . and as it appeared to many , in an vnconsiderate preiudice agaynst the iudgement of the holy fathers . &c. Of whiche matter ( saith he ) r●se so great a sclaunder , that the holy churche was in no tyme of herisie , rent a sunder with a more daungerous diuision and scisme , whyle some stoode for iustice , some agaynst iustice , some not holdyng them selues from symonie , some pretendyng an honest name in the vice of couetousnes , whyle they dyd beast freely to geue that thing , which vnder the name of charitie they dyd sell , and as Eusebius speaketh of the Montane heritiques , vnder the name of oblations , they can craftyly get rewardes . Furthermore , fewe there were that kept their chastitie : some of them counterfaytyng only a chastitie for lucres sake and for glorie , many encreasing their vnchast lyuing by the committing of periurie , with the more multiplication of adulteries : whervpon the laye people takyng this oportunitie , dyd ryse vp agaynst suche as were in holye orders , and withdrewe them selues from all ecclesiasticall obedience , the laye people dyd foully entreate the holy misteries , of them they disputed , they dyd baptize infantes , vsyng the fylthy humour of their eares in steade of holye oyle and creame , refusing to receaue at their last departure the lordes supper , and dyd abhorre to receaue the vsed obsequies of the churche in their sepulture of maryed priestes , the tythes appoynted to the priestes they consumed with fire , and to gesse the rest by this one ( saith he ) the laye people dyd take the bodye of the Lorde consecrated of the maried priestes , and often trode it vnder their feete , and of wylfulnes dyd shed abrode the blood of our Lorde , and many other thynges agaynste ryght and lawe were done in the Churche , and of this occasion many false prophetes dyd ryse in the Churche , and by their prophane nouelties , dyd withdraw them selues from ecclesiasticall discipline . Thus farre wryteth the sayde Sigebertus and Radulphus : Loe the tragidie of that tyme . This holy father Hildibrand litle belyke considered the canon of the councell at Gangrense , the whiche inuolued hym in the sentence of excommunication for his doyng . Si quis discernit presbiterum coniugatum tanquam occasione nuptiarum , Celeb. an. 324. sup. pag. 259. quod offerre non debeat , & ab eius oblatione ideo se abstinet , anathema sit . If any man maketh such difference that he thynketh a maryed priest by reason of his mariage ought not to say masse , and therfore doth abstayne from his oblation , accursed be he . This vehement spirite of pope Hildibrand ( speakyng lyes in hypocrysie ) so vniuersally flowed ouer , not onlye other christian Realmes to their great disquiet , but also began somewhat sharply to be executed shortly after the conquest time by Archbyshop Lanfranc , at whose first commyng for good lucke he founde the Church of Canterburie most miserably brent . Whiche Lanfranc laboured to bryng into thraldome the libertie of priestes maryage : where in his councell holden at Winchester , An. 1076. indictione . 14. though he forbad Prebendaries in their cathedrall Churches to haue wyues , yet dyd constitute freely , that priestes dwellyng in vyllages and townes , hauyng wyues , shoulde not be compelled to forsake them , and they which had none , shoulde be forbydden to haue . And further constituted thus : Let Byshops hereafter foresee that they presume not to geue orders to priestes or deacons , except they first make a profession to haue no wyues . Thus farre the canon of the synode . Here began this prohibition in some part , of wyues to priestes ( before that tyme neuer forbidden ) But yet he moderated so the matter , that he made a decree that such priestes as dwelt in townes and vyllages , beyng maryed , shoulde not be seperated , but continue with their wyues in their ministration ecclesiasticall , that is , to bury and to christen , to shryue & to housell , to say masse and mattens , with all such offices belonging to that state : So that he did not thinke but that maryage & massyng might stande together wel enough , though pope Hildibrande woulde none of it . And surely Lanfranc was more modest in this matter , howe rudely soeuer fryer Dominik Stubbes in his Catologe of Yorke Archbushops calleth hym the minister of the deuyll , in contryuyng the subiection of the Archbyshop of Yorke , to the Archbyshop of Canterburie , & so to make deuision betwixt those two sees . For peraduenture Lanfranc esteemed other by his owne infirmitie : who whether he had a wyfe or no , is not reported in common storie . Yet in storie it is tolde that many men iudged Paulus , whom he so glad made Abbot of S. Albons , to be very nye hym in kynrede , as Matthew Paris writeth , Paulus monachus Cadomensis Archiepiscopi Lanfranci nepos , De anno . 1077. imo aliquorum relationibus consanguinitate propinquior , Paule a muncke , and nephewe of Archbyshop Lanfranc , howebeit by the report of some others he was more nye to hym in blood . And no maruell of suche a matter in Lanfranc , sometyme beyng a muncke : For it is playnelye aleaged in that solempe treatise written by Anselme against the lawfulnesse of priestes maryages , in an olde hande to be shewed , intituled , Contra offendiculum sacerdotum , that munckes professed , vnderstanding those reasons which were made agaynst the maryage of church men to be so slender , were maried and forsoke their professed votarie state a great many of them , to lyue in honest matrimonie , as it is declared in their London councell , against whom they had a constitution to bryng them in agayne , anno . 1102. whiche cause Anselme doth labour by reasons much to condemne . Whervpon beyng blowen with Hildibrandes spirite , he dyd in an open Synode decree the abrogation of maryage from all priestes , deacons , and subdeacons , and wylled them also vnder great paynes to be separated , which were conioyned in matrimonie before , anno . 1102. 3. Henr. 1. and decreed yet by Lanfranc not to be compelled to leaue their wyues . He was the more bolde ( saith the storie of Rochester ) and confident to gouerne the Church so rigorously , for the fauour and loue he thought he hadde both of kyng Henry , and of Malcolyne kyng of Scotlande , for the maryage of his daughter Mawde to the sayde kyng : And therevpon bare hym so bolde , not only agaynst the kyng for inuestitures to force the popes determination therin , but also to depose diuers from their dignities . In whiche pastyme , where the kyng commaunded Wyllyam Gifforde Archbyshop of Yorke to consecrate certaine Byshoppes whiche were by hym inuested : He fearyng the rigour of the sayde Anselme ( saith the storie ) refused to do the kinges commaundement , though he alleaged it to appertayne to his crowne . But howesoeuer Anselme laboured the matter in his bronded conscience : yet contrarye to all his extreme thundryng , the priestes regarded not that his constitution , nor kept it : for the priestes kept styll their wyues 200. yeres after . And though in certaine of his successours dayes , there was constitution vpon constitution , lawe vpon lawe , and decree vppon decree : yet were they no more holden and kepte , then Calixtus canon long before that was kept : whiche as Polidore wryteth , De rerum inuent . was by a common consent abrogated , as was also ( saith he ) Gregories decree : and as Hugo wryteth , that the Apostles 29. canon was of no force , vntyll Siritius dayes , who dyd renue it , Dist. 84. Quod olim . and were by non vse abrogated and defeated . And although that both Lanfranc first began , & Anselme more seuerely folowed , for he seperated priestes which were alredy maryed , and included subdeacons also , and made constitution that no prieste , deacon , or subdeacon , should be receaued to order without profession : yet could that synode , nor any other decree euer after obtayne their purpose , but was alwayes gaynesayde , for the priestes denied to make such profession : which also was yet neuer vnto these dayes receaued or vsed , nor in the Pontificals both of Saxons and late of Englyshe since the conquest , such professions were expressed . Although in the Romishe Pontificall there is mention made of suche profession for the priestes of Italy and Spayne . &c. But the priestes of Englande dyd euer resiste that seruitude , to kepe their libertie from vowyng , profession , and promysyng . And although many Byshops dyd attempt to exacte suche profession , yet they preuayled not , as may appeare in an epistle written to Anselme , from Girardus seconde Archbyshop of Yorke after the conquest . Sitio clericorum meorum integritatem , sed praeter in paucis admodum , vel aspidis surditatem , vel fabulosi cuiusdam Prothei mutabilitatem inuenio : Variis linguarum aculeis modo minas , modo conuitia infligunt : sed hoc facilius in iis qui remotiores sunt tolero . Illud omnino graue genus mali est , quod hii qui quasi in sinu meo sunt , qui canonicorum nomine gaudent , canones aspernant , aduersus consilii nostri statuta quasi Sophistici disputatores argumentantur , professiones vero mihi paenitus abnegant canonici illi qui sine professione ad sacros ordines inordinabiliter sunt prouecti , & qui in presbiteratu vel diaconatu constituti vxores siue concubinas in publico hactenus habuerunt , ab altari nulla se reuerentia continuerunt . Cum vero ad ordines aliquos inuito , dura ceruice renituntur , ne in ordinando castitatem profiteantur . I do muche desire the puritie of my clarkes ( saith Girarde ) howebeit , except in very fewe , I fynde to raigne eyther the deafnesse of the aspe , or the inconstancie as it were of Protheus , of whom the poetes speake : with their manyfolde styngyng tongues they do ouerlade me sometyme with threates , sometyme with tauntes : but it is more easye to beare this in them whiche be farther of . But this is a more harde griefe , for that they ( which as it were ) be in my very bosome who glory in the name of canons , do despise canons , and agaynst the decrees of our councell ( as Sophistes vse ) in their disputation , make argumentes . As for professions , they vtterly denie me these canons , & Prebendaries whiche are promoted inordinately to holy orders : and when I call any to orders , they resist me very obstinately , that they wyl make no profession of chastitie in their orderyng . Thus Girarde the Archbyshop , in whiche epistle the good father writeth , howe that the sonne of a certaine prieste and archdeacon , obteyned of hym by meanes of the brybe of a summe of money geuen hym , the gyft of his fathers prebende , and of the tythes whiche his father had in possession ( his father beyng alyue ) and as yet he is ( saith he ) and so foorth . And wryteth , that he can not abyde to see the byer of his Churche to remayne in his stall dayly in his eye . Which fact yet this Girarde seemeth to repent of , and prayeth for pardon and remedie at Anselmes handes . To the which epistle Anselme doth aunswere , epistol. 78. centuria 2. that he wyl release nothyng of his decree , Fabian . as he wryteth the same to Herebert , byshop of Thetford , he beyng the begotten sonne of Robert , intruded into the abbacie of Winchester , who bought the abbacie for money , and he the byshopricke of Thetforde for one thousande poundes . Suche a monstruous symoniack , that his spurious progenie and his symonie is noblie set out in vearse in W. Malmesbury , emongest which vearses , this is one : Filius est praesull , pater abba , Symon vterque , beyng a very hotte enemie in all his tyme agaynst priestes maryages , as commonly personages of such honestie sheweth them selues . It is much to be marueyled , that this man with other of his suite woulde haue their decrees and constitutions so rigorously obserued , and they them selues no folowers of them , howe seriously soeuer they were made of late by Hildibrand , then by this councell holden in the west part of S. Peters Church in London : whereof the first canon is this . Primum ex auctoritate sanctorum patrum , symoniacae heresis surreptio in eodem concilio damnata est . First by the auctoritie of the holy fathers , the cryme of the symoniack heresie , in that same councell is condempned . In which cryme ( saith the councell ) were certaine Abbottes founde , and deposed , & there they be named . For which Abbottes , yet being thus depriued for symonie , & certaine Bishoppes faultie in such crymes as were worthy ●eposition , the sayd Anselme was a great suter to pope Pascall , to whom he made his viage at Rome , as offended with the kyng in the third yere of his raigne , and caryed with hym those Abbottes degraded . And Anselme was receaued of pope Pascal very reuerently , at what tyme wryteth Matthew Paris , Anselmus archiepiscopus pro episcopis et abbatibus degradatis , multa precum instantia Papam rogare caepit , vt cum illis misericorditer dispensaret , vt possent amissas recipere dignitates . Tum sedes clementissima , quae nulli deesse consueuit ( dummodo albi aliquid vel rubei intercedat ) prescriptos pontifices & abbates ad prestinas dignitates reuocauit . &c. Anselme the archbyshop began to entreate the pope with much instaunce of supplication for the byshoppes and the abbottes so degraded , that he woulde mercyfully dispence with them , that they shoulde receaue agayne the dignities that they had loste . Then the most mercyfull sea , whiche is not wont to denie any mans request ( so that some red thyng or some whyte thyng may make intercession ) he reuoked agayne the foresayde byshops and abbots to their olde dignities , and sent them home to their owne proper seas . Is not this a conscience bronded with an hot iron , vtteryng falsehood in hypocrisie , so earnestly to entreate for them that offended against the holy ghost ? where their money shoulde rather haue ben reiected , act. viii . as it was once sayde , Pecunia tua tecum sit in perditionem , rather then vnrepentauntly doublyng symonie vpon symonie to haue lyght pardon , and Anselme so wylfully rigorous agaynst the maryed priestes , whiche by Gods lawes they myght do , and without all mercie to seperate them , where pope Pascall wylled hym to shewe mercie , and referde it to his owne libertie and discretion , yea to seperate a number of such whom he founde maryed , lawfully in a synode by Lanfranc stablyshed , wherein was also constituted that they shoulde not be seperated ? Besydes these ( saith the councell ) were remoued from their Abbacie others , euery man for his owne cause . If ye aske what other causes those were lyke to be ? Some wryters affirme , that it was the cause of infamous Sodomie , a peculier vice then moste vsed emonges the religious . Against which enormitie , in the selfe same councell they made constitutions to suppresse that horrible cryme , founde chiefly in the persons of the religious order , partly of the laitie .

Good reader , yf a man shoulde expende the great heate of this father Anselme and his brethren ( in hypocrisi loquentium mendacium prohibentium nubere ) may not a man maruayle to heare , why they forbad matrimonie , Gods very remedie and institution appoynted agaynst all fylthynesse and vncleanenesse , when that horrible vice , not muche to be named , so franckly raigned , that they were compelled to make constitutions agaynst it ? Was this prohibition of maryage thinke you fytte to extynguyshe this enormitie ? Or rather flowed it not out , ex doctrina demoniorum in hypochrisi loquentium mendacium , & cauteriatam habentium conscientiam ? O consciences marked and scarred with an hotte iron of Antichristes stampe , Dani. xi . whose notes be , Quod erit in concupiscentiis feminarum , O blyndnes of hypocrisie , which would leade vs out of the ryght way walkyng in the holynes of angels , Coloss. ii . counterfaytyng thynges which he neuer sawe him selfe , causelesse puft vp in the iudgement of his fleshe . Mercifull God what meant this rigorous Anselme as at this tyme to vrge so importunely this doctrine of Satan , when he knewe and confessed in his epistle written to Wylliam his Archdeacon thus . Considerandum etiam est , quia hactenus ita fuit publicum hoc peccatum sodomiticum , Epistol. 78. cent. 2. vt vix aliquis pro eo erubesceret , et ideo multi magnitudinem eius nescientes in illud se praecipitabant . It is to be considered that hytherto this sinne hath ben so publique , that scant any man was ashamed therof , and therefore many ignorant of the greatnes therof , fell headlong thereto . Wherevpon the sayde Anselme on a tyme when kyng Wylliam was going ouer sea to Normandie , Edmer . he made earnest suite to hym that he woulde geue commaundement ( yf it so pleased hym ) that the olde auncient synodes myght be renued agayne , to refourme that which is amysse , that christianitie , whiche in this realme is in many almost wholly lost ( saith he ) may be restored to his olde state : for the most horrible outrage of the Sodomiticall vice ( saith he ) is to much spread abrode , besides the vnlawfull copulations of consanguinitie , and other such detestable crymes , that they haue defyled very many by their excesse ▪ &c. If Anselme knewe this vice so foully to raigne in the realme , Edmer . li. i . yea among the laitie who had libertie of maryage : what myght he gather shoulde folowe , where this libertie should be by his decree restrayned , euen from them who had presently their wyues in house with them , and in possession ? What other thyng was lyke to folowe of this prohibition , then such fylthynes as before rehearsed ? For as saint Barnarde doth inuey agaynst such . Sup. Cant. serm. 66. Tolle de ecclesia honorabile connubium , & thorum immaculatum , nonne reples eam concubinariis , incestuosis , seminisluis , mollibus , masculorum concubitoribus , & omni denique genere immundorum ? Take away from the Churche honorable maryage and the bed vndefiled , shalt thou not replenish it with concubinaries , with incestuous copulations , with sodomiticall vices , and finally with all kynde of beastly persons ? This good religious man , belyke perceauyng about that tyme the extremitie of these rigorous hypocrites , inueyed sharpely agaynst them in the selfe same sermon , with these wordes here and there . They be sheepe ( saith he ) in outwarde habite , but foxes in lyfe , and woolfes in subtiltie and crueltie : these be they that woulde be seene good , but not so to be : they woulde not be seene euyll , but yet wyll so be : these be they whiche to the cloke of their fylthynesse , haue adournde them selues with the vowe of continencie , and do iudge fylthynes to be reputed in wyues only : where that only cause of hauing a wyfe , is it which doth excuse al vncleanenes in companie : these be they of whom saint Paul dyd speake , Men attendyng to spirites of error and doctrines of deuyls , not by the reuelation of Iesu Christe , but rather and that without doubt as the holy ghost dyd prophesie before , by illusion and fraude of deuyls peakyng lyes in hypocrisie , forbyddyng to marrye . Plainely they speake this ( saith he ) in hypocrisie and in foxes subtiltie , pretendyng that they speake so for the loue of chastitie , which they haue inuented rather to noryshe and multiplie the cause of fylthynes : Yet ( saith he ) the matter is most euident , that I do maruayle howe euer it coulde be perswaded at any tyme to any christian man , Note this contemplatiue Barnardes spirite in these so sharpe wordes . except that they be eyther so beastly that they do not perceaue how they geue ouer the brydle to all vncleanenes in condempnyng maryages , or els be so full of wickednes and swallowed vp in deuyllyshe malice , that though they do consider it , yet they wyll not see it , and so delyght in the dampnation of men . For ( saith he ) take away mariage out of the Churche , and by and by foloweth all fylthynesse , as it is sayde afore . Surely ( saith he ) continencie is very rare vpon the earth , and thervppon the same Barnarde doth insult agaynst such , Quid manum dei abbreuias ? quid largam benedictionem nuptiarum restringis ? &c. Why doest thou abridge the hande of God ? why doest thou restraine the large and liberal benediction of mariages ? why doest thou chalenge that to be only appertayning to the virgin , that is graunted to the whole kynde ? Ueryly Paul woulde not permit this , except it were lawfull : and yet I say not enough that he doth graunt it , but he wylleth it also . &c. What is more manifest ? Ergo he graunteth it because it is lawfull , and he wylleth it also , because it is expedient . And doth the heretique ( saith he ) forbyd that which is both lawfull and expedient ? He shall proue nothyng by this his prohibition but that he is an heretique . And thus farre Barnarde agaynst these hypocrites and condempners of maryagies in diuers persons , wrytyng euen about the very same tim when these prohibitions and seperations were a doing . So hat Epiphanius ( as is afore rehearsed ) wryteth of such . Pag. 81. a. Serpens alatus hic est , & scorpius alas habens secundum multos modos , & volans & imitans quidem ecclesiae virginitatem , non habens autem puram conscientiam . This serpent fleeth abrode , this scorpion hath wynges after diuers fashyons , fleyng here and there , and counterfaytyng virginitie of the Churche , but yet without a pure and sincere conscience . Iudge reader , whether of these two mens spirites were most lyke to be of God or of Satan ? Anselmes , who diuorced in this wretched and slyppery tyme them which were maryed , agaynst the spirite of Pathnutius , and other of the fathers in the Nicene councell , and Lanfranckes spirite in his prohibityng maryed priestes to be seperated ? Or the spirite of Gregorie the great , Sup pag. 201 who dyd write agaynst a lyke decree of Pelagius his predecessour , and dissolued it , saying : Quod mihi durum atque incompetens videtur , Dist. 31. ca. ante trien vt qui vsum continenciae non inuenit neque castitatem promisit , compellatur a sua vxore separari , atque per hoc ( quod absit ) in deterius cadat . That is thought to me to be very harde and also importable , that they which haue not the vse of continence nor haue promised chastitie , shoulde be compelled to be separated from their wyues , whervpon they may ( as God forbyd ) fall into worse . It is not without good cause , that the Byshoppes in kyng Henries tyme the first , after the departure of Radulph archbyshop of Canterbury , next successour to Anselme , of a further experience , agayne made suite to the kyng that they might chose a seculer clarke to be their primate , and no more of the munckes coate : for they sayde , they dyd not lyke nor loue the gouernement of the munckyshe archbyshoppes . Which thyng the kyng graunted , and they therevppon presented one Wyllyam Curboyl , Chro. saxo . Petriburgen . in anno . 1123 Canon of the minster of Chichester . And though the Prior of Canterbury and other munckes there , with the helpe of Henry an Abbot of Amely & legate of Rome , tolde the kyng that it was agaynst ryght to set a clarke ouer the munckes : yet these munckes at this tyme preuayled not ( though before they dyd ) immediatly after Anselmes death , yea after by their trauayle to Rome , the munckes laboured to the pope to denie the sayde Wyllyam his pall , & the aduersaries hoped well to haue their purpose . Yet saith the storie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That which ouercame Rome , that ouercame the whole worlde , that is , golde and syluer : and so the pope alowed hym , and sent hym home , with his pall , and with his blessyng .

It is a wonder to see howe the order of munckes in those dayes were sterne and stoute , yea checkmate with the kyng and nobles of the Realme , and howe they laboured to deface all others , to the settyng vp of their owne estimation , howe holy they aduaunced their owne order , their religion , and the estimation of their holy vowes : which to blase out to the simple credite of the people , they cared not what lyes they made of the greatest personages , no what lyes they made openlye in stories , wherof they were for the moste part the greatest wryters ( their wealth so abled them . ) If ye aske an example , ye shal reade in the storie of the muncke of saint Albons , and out of Thomas Rudborne , muncke of Winchester , of no lesse personage then of king Henry the first his wyfe Mawd , daughter to Malcolyne kyng of Scottes , and to that moste holy woman margaret , sister to Edgare Adelyng , and maried to the same Henrie by the sayde Anselme Archbyshop , who after due processe , for that she was once for her safegard kepte in an Abbey at Winchester , to put by vnworthy woers , hauing on the vayle only without professing or vowyng , and so proued to be free , to consent to kyng Henries request in spousage , as she her selfe dyd much stande in allegation to proue her selfe free , and desirous to accept the kynges beneuolence . Whiche storie and processe , is tolde fullye by Edmere , Anno. 1101. sometyme muncke of Canterburie , who was a continuall associate to Anselme in all his doynges and iourneyes , and auoucheth vpon his credence this to be true . Yet commeth in the sayde muncke ( in magnifiyng the vertue of their monasticall vowes ) and wryteth , that she vtterlye abhorred to be maryed to a mortall kyng , seyng she had alredy Christe for her husbande , insomuch that she was fayne to be long laboured of her father and all her frendes she hadde , to geue her assent , and with pure force and compulsion , was compelled to geue her assent agaynst her wyll to marry with kyng Henry : But with these wordes ( as is falsely fayned of her ) spoken in great bytternesse of heart , Forasmuch as thus it must be , after a fashion as I may I geue my consent , but as for the fruite of my wombe that shall folowe this matrimonie I commende it to the deuyll , for I haue vowed my selfe to God as to my spouse , whose spouses ye haue attempted thus wickedly to defyle . Thus farre that storie , with more sclaunderous matter , both to the kyng and his lawfull wyfe , in respect of settyng out the vertue of their monastical vowes . And leste ye shoulde thynke that he wryteth thus alone , nowe foloweth the sayd Thomas Rudborne , muncke of Winchester , and telleth the same sclaunder of her , and wryteth , that she dyd curse the fruite that shoulde spryng of her body . Wherevpon ( he saith further ) that Christe her spouse toke such vengeaunce in his ielousie for his spouses thus temporally maryed to a mortall kyng , that so it folowed , that the chylder of them both , Wylliam his eldest sonne duke of Normandie , and heyre apparaunt , to whom the Realme was sworne and dyd their homage , and Richarde his other sonne , and his daughter , with his neece , and many other noble personages of the cleargie and laitie , were drowned in the sea , to the number of an hundred and fourtie persons , and this miserable fortune dyd they ascribe to the mothers cursyng : anno . 1201. where Henry Huntyngton and others do ascribe it to the iust wrath of God , for the sinne of Sodomie , wherwith all or almost all were infected . Whiche extreme plague of God so was sent for that vice of whiche Anselme gaue the occasion by his Sodomitical decree . But thus was their estimation in munckery laboured for by them : As it is also wonder to consider howe Munckes were conspired togethers to aduaunce them selues , their houses and landes , their vowes & dignities , insomuch that they had obteyned of Iohn 13. pope of Rome his letters , to Edgare then kyng , so councelled by Duustane archbyshop , and other his sworne companions , Ethelwolde byshop of Winchester , and Oswolde byshop of Worcester , to wryte to him , requiryng him to see in his cathedrall Churches none to be chosen byshops , but suche as shoulde be of the monasticall religion , and wylled hym to exclude the seculer prebendaries at Winchester , and in their place to put in munckes . In whiche his letters , the same pope Iohn wylled that neuer any of the seculer clarkes shoulde be promoted to the dignitie of the byshoppe there , but first to be chosen out of the very same Churche , or els of any other abbay whatsoeuer ( so he be a muncke ) or els he doth accurse both the geuer and the receauer , & iudgeeth him to be perpetually dampned at the day of iudgement . Yea so superstitious they were in their phansies concernyng this monasticall vowe , that archbyshop Oddo , whose surname was Seuerus , called to the Archbyshop sea anno 934. woulde not take vpon hym after his election to be consecrated , before he had taken vpon hym ( for the more holynes of his dignitie ) the habite of a muncke , at the abbay of Florence in Fraunce : because saith he ( whiche yet he saith vntruely ) all the Archbyshoppes of Canterburie before hym were munckes . And Baldwine Archbyshop anno 1184. after he had taken his pall and intronizated , by and by he toke vppon hym the habite of profession at Mereton , and declared ( saith Nubergensis ) the purpose of his religious mynde in outwarde habite : Lib. 4. ca. 33. and so dyd his next successour Reginalde before his consecration , dying by the way to Canterburie , yet first takyng vpon hym the habite of a priuate muncke . Wherevpon saith Treuisa of Oddo , that he was lewdelye moued therefore to make him a muncke , for Christe ne none of his apostles was neuer muncke ne fryer .

Loe , after this sort dyd diuers of them magnifie the vertue of their vowes and habites , to blynde the worlde with pretendyng holynesse outwardly , but inwardly ( I feare ) were euen such as Wylliam Malmesburie before doth testifie of them , Pag. 215. and recited agayne by Wylliam Thorne , a muncke hym selfe at Saint Austines ( de anno 1005. ) saying further his olde schole vearse . Qnia , quod noua testa capit , inueterata sapit . Addyng moreouer , Proh dolor , iste modus viuendi inter religiosos pessimus , ita a primaeuis temporibus monachis inoleuit , quod vsque ad hoc tempus succidi non possit . Vtinam faeditatis exemplo , vicinos non inficiant . Alas , this most euyll trade of lyuyng emongest the religious , hath so since the begynnyng continued in the munckes , that vnto this day it cannot be cut of : woulde to God by their fylthy example they infected not their next neyghbours . This is no newe complaynt of any late muncke : For Abbot Tritenhem , wrytyng of a very auncient and learned muncke Rabanus Maurus , such a one as he saith , Quod nec Italita similem , nec Germania peperit aequalem , That neither Italie had his lyke , nor Germanie brought foorth his matche . And he lyuyng in perpetuall studiyng of scriptures , gouernyng his munckes by the space of xxiiij . yeres accordyngly , they were so leude towardes hym in displeasure , that they sayde he was to much addicted to the scriptures , and neglected the worlde : The deuyll thus workyng in them ( saith he ) to be sclaundered in that thyng , wherein they ought to haue ben edified . Wherevpon he beyng offended , gaue place to their anger , woulde dwell no longer with them , but forsoke his monasterie for euer after , and went to the emperour Lewes , who dyd frendly entertayne hym , and in conclusion was made Archbyshop of Mense . And yet these munckes helde them selues in most estimation of the worlde , to the intollerable iniurie of all other of the cleargie , more honest in lyfe , though they made not so much of their paynted sheathe , and better learned then them selues , vntyll such time as almightie God had reuealed their detestable hypocrisie at the full , and their beastly sodomiticall life , in most of them founde by inquisition in kyng Henrie the eyght his dayes , and therfore were by the iust iudgement of God iustly suppressed , & some of their houses restored to them from whom they had so long agaynst all iustice deteyned them .

Thus somewhat out of the principall purpose haue ben strayed , to note the sequele of their foresayde professions , which in hypocrisie they do so much aboue all reason extoll . Nowe as this Anselme aforesaid was tyl his lyues ende earnest to force his decree , yet he preuayled but a litle , for Henrie the kyng hym selfe was agaynst hym , and wylled that the priestes shoulde kepe both their wyues & their churches , as they dyd in Lanfranckes dayes : for hym selfe testifieth in his epistle to the Prior & his brethren at Canterburie , Epist. 77. cent. 3. though yet in his rigour he contempned the kynges commaundementes , as he euer vsed ouermuche seueritie agaynste the kynges of his time in other matters the most part of his life : not onlye standyng ouerthwartlye in the matter of inuestitures , Edm. lib. 4. and for the Bishoppes homage making for their temporalties , as alwayes frowardly resistyng the kynges reasonable requestes . As where he desired to consecrate one Richarde electe of London , at Chichester nye at hande where they were , and for more speede in the considerations of the wayghtynesse of his seruice presently to be put vpon hym : he denyed hym , but woulde needes consecrate hym at his owne chappell at Pagham . And also when he desired hym to consecrate the electe Abbot of saint Austines , eyther in his owne monasterie , eyther in the kynges chapell , at the request of the kyng and diuers of his brethren the byshoppes , that were then , Lib. 4. woulde for none of them all be moued from his seuere determination , but woulde needes consecrate him at Lamhith where he was at hostage . So wylfull a man in all his doynges ( sauyng the reuerence of his learnyng ) that though he sawe that it was nothyng expedient for the moste part of the cleargie of Englande , to be thus depriued from their ministerie ( beyng so many in number ) insomuche that pope Pascall wrytyng to hym , sayth : that in England there is so great a multitude of priestes sonnes , that welnygh the greater part and the better part of the cleargie is of this sort and condition : Epist. 31. cent . 4. Edm. lib. 4. whereby the Churche myght haue ben better serued , and the more soules saued by an infinite number . In which epistle , Pascall the pope wylled yet to consider the necessitie of the tyme , and commoditie of the Churche : and so referred the matter to his wysedome , and religious carefulnesse which he thought to be in hym , but all in vayne : for he proceeded without all entreatie to all rigour and seueritie , with barbarous extremitie , was yet by Gods prouidence somewhat restrayned by Anselmes second absence out of the Realme for three yeres togethers and more , so that his decree was much contempned , for that many priestes resumed agayne their wyues . And though Anselmes austeritie in lawe , gaue the prince in those dayes to vse his corrections , and mulctes of money in his necessitie , for maynteynyng his warres in Normandie , aswell imposed vppon them whiche were not chargeable , as chargeable , for breaking that lawe : And their churches miserablie charged by such exactions vpon the priestes by the kinges officers : and for that they were not able or woulde not pay , they were drawen to pryson , & there tormented . Whiche extremitie caused two hundred priestes at once , wearyng their albes and other priestlye vestmentes , on barefoote to resort to the kynges palace , crying with one voyce vpon the kyng for mercie , & afterwarde sued to the Queene for her pitie , who wept at their miserie , but durst not vse any intercession for them . Whervpon Anselme from beyonde the seas wrytyng to the kyng Henrie , dyd much blame hym , as saying : that all maner of corrections , and forfaytures of all suche , shoulde appertayne to the Byshoppes , and in their default to the Archbyshoppes , but no tyme belonged to the kyng . He than beyng vnder the popes wynges thus wrote : as euer vpon the pope , Anselme bare hym selfe bolde , and euer redy to make his vages to his succour . As he dyd in Wylliams dayes rayse then a great trouble , as Wylliam Malmesbury writeth . Magnis vtrinque motibus , magnis consultationibus actum , eratque ratiocinatio regis huiusmodi . Consuetudo regni mei est , a patre meo instituta , vt nullus preter licentiam regis appelletur papa . Qui consuetudines regni tollit , potestatem quoque , & coronam regni violat : qui coronam mihi aufert , inimicitias & infidelitatem in me agit . This matter was done with great sturres on both sydes , and with great consultations . And this was the kynges reason . It is a custome in my realme , and so constituted from my father , that none shoulde be appealed vnto , or called pope besydes the kynges licence . He that destroyeth the customes of the Realme , doth also dishonor and dissolue the auctoritie and crowne of the Realme . He that taketh the crowne from me , intendeth enmitie and infidelitie agaynst me . Wherevpon Anselme reasoned to the contrary , with ( tu es Petrus . &c. ) concludyng that he woulde so shewe his duetie to the kyng , as he myght perfourme his obedience to the pope , In his exequendis ( saith the storie ) omnes episcopi Angliae , primati suo suffragium negarunt . But in perfourmyng these thynges attempted by Anselme , all the byshops of Englande dyd denye to ioyne with their primate . Which sturryng nature of Anselme , no maruayle though it displeased both the byshoppes and the nobilitie , whose desire & suite was after Anselmes death , that the kyng shoulde chose any byshop of the seculer state , or any clarke of the kynges chappell to this office , rather then of this order . And howesoeuer it be interpreted , it is not vnlyke but that both Wylliam Rufus kyng , and Henrie the first , kept the office voyde so many yeres , the rather for suche wylfull abusyng of their place , to the disquiet of the kyng , and agaynst the liberties of the Realme . For so irritable was Anselme and so soone prouoked without any iust cause , to go to Rome to his holy father . If any thyng went agaynst his mynde , then straygh-way he woulde appeale to Rome to displease the prince : As this lyghtnes of his , is vttered by a frende of his , wrytyng vnto hym , beyng at the seconde tyme ( as he calleth it ) in his exile , Edm. fo 187. that he went away , sponte , nullo paenitus cogente , neither feared with imprisonment , nor otherwyse tormented , nor that his sea was denyed vnto hym : but only for one poore worde , Willi . warewaste . spoken by one certaine man , named William , he determined to flee , and so by his fleeyng gaue the aduenture , that there folowed ( saith his frende ) hereof innumerable inconueniences , the vnmerciful tirannie of the prince , the spoylyng of the poore , the damages of the Churches , the lamentation of wydowes , the bewaylynges of old men for losyng their lyuynges , the rauyshyng of virgins , and inceste in their vnlawfull companies , and that ( saith he ) that is the chiefest mischiefe to the shame of our honestie , priestes to mary wyues . Oh conscience brent with an hot iron , makyng lawfull maryage worse then all vices rehearsed . But a very litle cause myght geue any Byshop , Abbot , or Muncke , or any of the cleargie to go to Rome at those dayes , to accuse the prince , and to procure the interdiction of their lande , as all suche as wyll searche stories , shall soone perceaue this vsuall trade . In conclusion , after the sayde Anselme returned agayne into Englande , he dyd besturre hym selfe to restore the religious to their loste quietnes , and forced on his extreme decree vpon the priestes returned to their wyues , takyng the oportunitie of the kynges absence in Normandie , warryng there agaynst his enemies , and had the victorie of them . Which Anselme , thought it not only enough to remoue them from their office : but also to depriue them from their benefices , and drawe them quite out of the cleargie , not once permittyng them to be in the quyers amongste the clarkes : and suche as were not conformable , pronounced them infamous , and decreed farther , that whosoeuer would not relinquishe his lawfull wyfe , the moueable goodes of suche priestes , deacons , subdeacons , and prebendaries , that should haue any familiaritie with their wyues , or shoulde haue any other women in their houses but such as were of consanguinitie nye vnto them , shoulde be forfayted , and delyuered vnto the Byshoppes , and that their wyues with their goodes , shoulde be vsed as adultresses . Surely a man to much addict to his owne wyll , Edm. lib. 5. without any humanitie , not not shewyng his loyall affection vnto his prince in his requestes howe reasonable soeuer they were , not to his owne brothers requestes . For when he had decreed determinatly to go to Rome to complayne , his brothers requesting him that the kinges ambassadour , who should likewise go to Rome , prayed that he might go in companie with hym , he vtterly denied the same , and was vnremouable , saying , Quod dixi , dixi , which yet pretended holynes , constancie , & discipline of the Churche , for his defence . In whiche extremitie yet he continued vnto his lyues ende . About whiche tyme , when the kyng dyd requeste hym for Thomas the younger , newe elected Archbyshop of Yorke , to respyte his profession , wherat the sayde Thomas dyd stande doubtfull : he seuerely aunswered the kinges messengers , that he would the kyng to vnderstande , that he woulde rather suffer hym selfe to be torne into small peeces , then that he would remit any of the olde antique constitutions of the fathers , or that he would remoue one houre from this his purpose . Wherevpon , a litle before his death , he wrote his letters vnto the sayde Thomas , to discharge hym of his priestlye orders , whiche he had of late receaued at the handes of one of his Suffragans , nor no more to presume to meddle with anye pastorall cure , tyll he had made his subiection & profession : and that yf he woulde perseuere , he forbad vnder perpetuall curse all the Byshops of whole . Britanie , that none of them shoulde laye handes vpon hym , to the promotion of his Byshopricke . And therevpon he writes , Tibi quoque Thoma , sub eodem anathemate ex parte dei interdico , vt nunquam benedictionem episcopatus Eboracensis suscipias , nisi prius professionem facias . &c. And to thee Thomas also I forbyd vnder the same curse on gods behalf , that thou neuer take vpon thee to be consecrated into the Byshopricke of Yorke , before thou makest first thy profession . &c. The copie of which sayd epistle sealed with his seale , he sent to euery byshop of his prouince , chargyng & commaundyng , that they vpon their obedience shoulde demeane them selues towardes the same Thomas , accordyng to the tenor of the letter aforesayde . Immediatly after this , he departed this life , the eleuenth kalends of May . Loe , thus ye see that he coulde sooner make an ende of his lyfe , then make an ende of his rigour . If the reader wyll farther heare the storie to the ende of this controuersie concernyng the ryght of his profession , as it is written by Edmer , it foloweth . At the feast of Pentecost ensuyng , where the kyng kept his court at London in great glory and honour , after the feastfull dayes past , he began to enter communication with the Byshoppes and the noble men of the Realme , what were to be done concernyng the consecration of the elect of Yorke , and wylled the Byshoppes to go apart to discusse this cause , which were in number xi . They determined to call vnto them Sampson the byshop of Worcester , to knowe his opinion . The which byshop beyng father to the sayde elect , Edmer . thus aunswered . Licet hunc qui in pontificatum Eboracensem electus est , olim ex coniuge silium susceperim , eique iuxta seculum et carnis naturam , honoris ac dignitatis prouectu ius aequissime debeam , multo maxime tamen id matri meae ecclesiae Cantuar. debeo . &c. Although this elect of Yorke be my sonne , in tyme past had by my wyfe , & therfore owe vnto hym accordyng to the course of the world and coniunction of blood , to wyshe the preferment of his honour and dignitie : yet I owe that thyng most chiefely to my mother Churche of Canterbury : and therevpon I iudge that he ought to make his canonicall profession to the Church of Canterburie : for I was present when that my brother Thomas the elder , his vncle ( xxxvij . yeres past ) Archbishop of Yorke , was dryuen by inuincible argumentes to make his profession to Lanfranc then archbyshop of Canterburie , and his successours . Whiche sentence yet of his father , though the kyng and the byshoppes dyd well alowe , and with expendyng the recordes of the same : yet the sayd Thomas the younger elect , woulde not so submit hym selfe . Thomas stobues in catologo Ebor. ca. 52. Wherevpon the kyng beyng moued , pronounced , that eyther he shoulde do it , or els he woulde discharge him of the Byshopricke : and not only lose his fauour , but also he woulde expell all his kinrede out of the Realme . Wherevpon Sampson byshop of Worcester his naturall father , and Richarde Baiocense his brother , so nye of kinrede , were instaunt vppon hym . And though that Ranulph byshop of Durham promysed the kyng a thousand marke in money , and to the Queene a hundred , yet it auayled nothyng saith the storie , for the kyng would not be corrupted with money : and so at the laste , the sayde Thomas made his profession , and lyued but v. yeres in his dignitie , and dyed a young man , as the storie saith , beyng a very corpulent man . If the reader wyll nowe vnderstande what successe this foresayde decree of Anselme had after his death , thus wryteth the storie : That though the decree was somewhat calde on after hym , by the kynges commaundement , yet he relented , and so it folowed ( saith he ) that the priestes toke their wyues agayne which they had , or els renouncyng their former , toke others , and freely maried harlottes , so saith the muncke . In which discourse he maketh insinuation , that standing the tyme of the prohibition , thers were both fornicatours and adulterers , and such as committed incest with their nygh kynsefolke , not onlye with their sisters , but also with their owne daughters : so that ( saith he ) though this good father , after the example of the feast maker called many to the feast , yet in no respect was there any effectuous obedience geuen vnto his wordes . For ( saith he ) let hym reade that wyll the text of this councell at London , and well consider the statutes therof , and let hym then iudge who it is that obeyeth them , who it is that fulfylleth them , or what he is that accompteth them not vayne . So that the priestes and the prebendaries obteyned so muche with their Byshops and Archdeacons , that suche priestes as dyd relinquishe , dyd returne againe to their wyues , as is sayde before . Whiche sayde matter is here brought in , not as alowyng any thyng that was committed agaynst the precepte of God : but to shewe what speede hadde this his decree in his lyfe tyme , and what successe this vnreasonable tradition hadde after his lyfe . If you woulde knowe the cause or grounde that might moue this father Anselme , otherwise learned and of austere conuersation , although in this to be feared , rather to be of the number of them of whom Saint Paul saith , In hypocrisi loquencium mendatium , & cauteriatam habentium suam conscientiam prohibentium nubere . &c. Forsooth his redy good wyll and accesse to the holy father of Rome , the supportation that he founde there , the spiced conscience he had in his wrong obedience vnto that sea , esteemyng hym so hyghly ( supra id quod colitur ) made hym to esteeme his prince the lesse , ii . Thess. ii . and from tyme to tyme troubled and endaungered his Realme in his office , to the disquiet of the people , & enducyng in his bronded conscience fedities and enormities innumerable . Whiche his blynde zeale not accordyng to knowledge , Henrie Beuclarke well vnderstandyng , dyd not only staye his importunitie , but also resisted the popes auctoritie to his owne face , doing in his princely estate , as appertayned to his kyngly ryght . Though that Anselme the popes proctor dyd aunswere , that he would not for the price of his head consent to the kyng agaynst the popes prohibitions , except it were dispensed withal agayne by the sayde pope , vpon the kynges wordes , Quid mihi de meis cum papa ? quae antecessores mei , hoc in regno possiderunt , mea sunt , hec si quis auferre mihi voluerit , quod inimicus meus sit , omnis qui me diligit , certissime nouerit . What haue I to do with the pope concernyng myne owne ? That which myne auncestours haue possessed in this Realme be myne , whosoeuer woulde take these from me , let all that loue me , certaynely knowe that he is myne enemie . Which stout wordes of his so spoken , might declare what he knewe . Surely he was like for his knowledge to haue done as much in expellyng his vsurped aucthoritie , yf oportunitie of tyme had serued hym , as his successour long after hym kyng Henrie the eyght brought about and finished . Whiche thyng is well signified by the wordes of his owne letters written to kyng Henrie , Edmer . wherein Pascall the pope complayneth , that he dyd in his Realme all as pleased hym , and that he restrayned the messengers and letters of the sea apostolyke , that they coulde haue no passage , or be permitted to enter into the Realme without his suffraunce : and further Pascall chargeth hym , that without the knowledge of the popes holynes he doth kepe synodall councels , where he insinuate that all the wayghtie causes of the Churches throughout his whole prouince , should be determined by the vicars and the deputies of his holy sea . And further he chargeth hym , that besyde his auctoritie he presumed to make translation of Bishoprickes at his pleasure , which ( sayth he ) can not be done without the licence of the sacred holy sea of Rome . And farther to set out howe the knowledge of this kyng , made him well to vnderstannde his vsurped auctoritie in his Realme , and well perceauyng howe the Realme was wont to be abused by shamefull exactions and expilations which his legates vsed to do within the same , was weery of the sayde abused aucthoritie . Wherevpon pope Calixtus after his councell holden at Remis , anno dni . 1119. came vnto Gisortium , Edmer . to speake with the king , & had conference with him . When the kyng had obteyned of that pope to haue all such customes which his father had in England & in Normandie , and especially of all other , that he should not suffer any man to vse the office of a legate at any tyme in Englande , except him selfe did require the same for such matters which coulde not be ended by the byshop of Canterburie and the other byshoppes of the Realme . All which thynges ( sayth the storie ) beyng thus determined , the pope doth make request to the kyng for his loue , to be frendly vnto Thurstone Archbyshop of Yorke , to restore hym to his Byshopricke . Wherevnto the kyng aunswered : that he woulde neuer do it whyle he lyued , for ( he saith ) he hadde so promised vppon his fayth . Whervpon Calixtus dyd aunswere . Ego apostolicus sum , & si feceris quod postulo , ab hac te fidei sponsione absoluam . I am in the apostles sea , and yf thou wylt do that which I request , I wyl absolue thee from this promise of thy fidelitie . Well sayth the kyng , I wyll entreate of this hereafter : and shortly sent vnto hym his messengers , to signifie that it is not for the kynges honour to consent to such absolutions agaynst a mans fayth . And farther sayde , that except Thurstone woulde make his profession to the sea of Canterburie , he shoulde neuer sit in the Churche at Yorke whyles he was kyng of Englande , by compulsion of any edict from the pope whatsoeuer : this haue I promised , and this ( sayth he ) wyll I obserue . But it may be thought peraduenture vnlike to be true , that the pope would come so farre as to Gisors aforesaid his owne person to speake with the kyng , it may so be obiected by some Romanistes , who labour so hye to aduaunce his deitie : but to such as be indifferently read in storie , it is not incredible . For Matthewe Paris reporteth , howe that pope Innocent vsed his craftie deuice by his Cardinals , towardes kyng Henrie the third , in the .xxix. yere of his raigne : Which Cardinals , only louers of money , craftyly sent to the kyng ( vnder the colour of great frendshyp ) their counsell , which they auouched to be both holsome , honorable , glorious to the Realme , and very profitable : that was , that he shoulde sue by his messengers to the popes holynes to come personally into his Realme , which say they shoulde be honor most excellent to Englande and immortall glorie , that in your dayes the lorde pope , whiche is knowen to be the father of all fathers , shoulde appeare personallye within the coast of the Englyshe nation . For say they , we remember well that hym selfe hath sayde ( whereof we reioyce ) that he would very gladly see the daintie sightes of Westmonasterie , and the riches of London . When this was knowen to the kyng , he was very glad , and woulde easelye haue bowed to this subtyll councell , except he hadde ben holden vp by the contrary counsayles of his subiectes learned , to gaynesay it , or dissent to satisfie this his desire . Qui dicebant , quòd satis , imo nimium iam suorum caursinorum vsuris , & Romanorum ac Italicorum rapinis , & simoniis Angliae puritas maculatur , quamuis non presentialiter bona ecclesiae , & regni dissipet & predetur . Which sayde , that the puritie of the Realme of Englande was alredy enough , yea to much defyled by the vsuries of his cormorantes , and by the extortions and simonies of the Romanistes and Italians , though that he do not by his presence waste and robbe the goodes of the Churche and of the Realme . And farther they sayde , for that the sayde pope was denyed any entrie into the Realme of Fraunce , though that he required the same by his solempne ambassadours , & so his entrie was denyed to enter into the realme of Aragon . For , saith the writer , Infamia enim curiae papalis id promeruerat , cuius fetor vsque ad nubes fumā teterrimam exhalabat . The infamie of the papall court had deserued this repulse , the stinche whereof dyd breathe out euen vp to the cloudes a most detestable fume . Edm. lib. 6. And as concernyng any commyng of any legate into the Realme , he woulde neuer admit one as long as he lyued . And though that pope Calixt sent into the Realme afterwarde his moste solempne legate Petrus Romanus , monachus Cluniacensis , commyng in a more portly glorie then euer any dyd before , the kyng so disposed the matter , that after he was come into Englande , wylled that he shoulde neither visite churche nor monasterie , & commaunded that he shoulde be brought to be at hoast with him : for he sayde , his Realme of Englande was free from the iurisdiction of any legate , and so shoulde be duryng his lyfe , for so had Calixtus promised hym . Wherevpon , after some liberalitie bestowed vpon him on the kynges behalfe , the king sent him ouer againe the way he came , out of England , though his commyng was to haue exercised his office of legatship thorough the hole Realme . If the reader wyl know the cause why that Thurstone fell into the kinges displeasure , was for that he askyng licence of the kyng to go to this councell of the bishop of Rome , and coulde not possiblie obteyne the same , before he made his promise vpon his allegiance , that hè would do nothyng with the pope in preiudice of Canterb. churche , nor woulde by any mans perswasion receaue his episcopall consecration at his handes , which so faythfull a promise to the kyng , he contemptuously brake notwithstandyng , wherat both the kyng and the nobilitie dyd much maruell for such infidelitie . But suche was the obedience in those dayes to their princes : for the more fauour they bare to this forrayne vsurper ( that is in playner tearmes , falsely forsworne to the kyng their liege lorde , and enemie to the Realme ) so farre as it myght stande to the aduauncement of the popes iurisdiction , whose creatures they were , and so reioyced in common speache to call them selues , and as it myght with the satisfiyng of their owne gaynes , dignities , and pleasures .

Thus farre out of the common written stories haue ben alleaged , the rather by the occasion of entreatyng of byshop Anselmes tumultuous doynges , who was the firste that euer in England toke vpon hym to diuorce lawfull matrimonies in all priestes , so many hundred yeres vsed in quiet possession in the Realme , and many of them stablyshed by Lanfranckes constitution : and as he the first , so the most extreme agaynst all ryght and conscience , vntyll the raigne of Quene Marie , in whose dayes Hildibrandes spirite was raysed vp agayne , and Anselmes whot Munckyshe zeale in lyke sorte prosecuted , as it was in his tyme .

If any man be offended with so much in particularitie vttered , let hym vnderstande these matters to be fetcht out of the bokes of such stories most written by munckes , who both in wordes , deede , and wrytyng , professed the state of perfection , expressyng all charitie , & therfore can not be thought to rayle in the writing of their stories , which ( saith both Matth. Paris and Henrie huntyngton ) muste be perfourmed in all trueth , without any parcialitie eyther of personages for honour and holynes , nor maye not be transgressed for loue of kyn or frendes whatsoeuer . After Anselme archbyshop , folowed Rodulph a seuere muncke in profession also , Rodulph . first an Abbot in Normandie , after that , byshop of Rochester , and in conclusion archbyshop of Canterburie , of whose dayes no great recorde is extant , of makyng or forcyng any decrees or constitutions agaynst maryed priestes , although it is reported of Edmer that he was very seuere agaynst the said Henrie the first , Ioannes Hagustaldensis beyng a prince of such godlynes , that one Cronicle writeth so much to his commendation , that he saith . Post quem princeps non surrexit alius , qui sic iniustas regni exactiones interdiceret , subditos in pacae & modestia sapientius disponeret . &c. After whose death , there folowed no prince lyke hym , in repressyng the wronge exactions vsed in the Realme , and that gouerned his subiectes more wyselye in peace and quietnes , none that dyd more reuerence ecclesiasticall persons , and that better maynteyned the poore or the religious by his expences , and that after his death ( he saith ) by and by sprong vp all wicked men , disturbers of peace , murderers and robbers , with al kynd of mischiefes . Which princely qualities , saith Wylliam of Malmesburie , he gote by his education , brought vp and instructed in all the seuen liberall sciences . Which education was in the vniuersitie of Cambridge , saith Thomas Rudborne , so that his learnyng was a great cause of the wyse gouernyng of the Realme . He hadde worthyly the name of Beuclarke , whom his father Wylliam the conquerour purposed to haue preferred to a Byshopricke , Scala chron . and therefore caused hym to be instructed in learnyng , whiche turned as muche to the commendation of the father , for that he iudged a Byshop ought to be learned , and that not only blood and other corporall ornamentes commended so muche the partie a man to be of that vocation , as prudence gotten by learnyng and knoweledge . In whiche his knowledge , the sayde Henrie toke so much delectation , Wil. Mal. and founde the fruite therof so necessarie in gouernement , that he was wont to saye , Rex illiteratus , Asinus coronatus , a Kyng vnlearned , is an Asse crowned . This man so wel vsyng his gouernement to Gods pleasure , that Henrie Huntyngton who lyued in his dayes testified , that God caused his fame to be spread through the whole worlde , and that he gaue hym three special gyftes , wisdome , ryches , and victorie , in such aboundaunce , that he excelled ( saith he ) all his predecessours . Edm. lib. 6. Some proofe of his graces & good qualities may be considered , partly occasioned to be remembred by this foresayde archbishop Rodulph , who at a certaine coronation of the kynges newe wyfe Atheleida , daughter to Godefride duke of Lorayne , in the xxi . yere of his rayne , the sayde Rodulphus beyng th executor of the solempnitie at masse , and at the alter in his pontificalibus , castyng his eyes behynde hym , and seyng the sayde kyng syttyng on an hye throne with the crowne on his head , he went in a great haste from the alter vp to the kyng ( whom he knewe was not crowned by hym or his predecessour ) At whiche sodayne commyng , the kyng reuerentlye rose vp to hym : and the byshop asked who had put on that crowne on his head ? The kyng with a sad countenaunce aunswered , that he had no great care therof : and therfore he sayde with a modest voyce , that it was out of his remembraunce . Ueryly saith the byshop , whosoeuer put it on , dyd it not by any ryght , and as long as it standeth vpon thyne head , I wyll not go any farther in ministration . To whom the kyng did aunswere : If not ryghtly as you saye it be put on , do you that which you knowe most to be done with iustice , ye shall haue me no gaynesayer in any thyng . Wherevpon the byshop lyfted vp his handes to take of the crowne from his head , the kyng as redy to vnlose the lase vnder his chynne wherewith his crowne was stayed on his head : the lordes perceauyng that attempt , they all with a loude voyce cryed vppon the byshop to spare the kyng , and to suffer the kyng styll to weare it on his head in that solempnitie . Which thyng the byshop at length permitted : and standyng there neare the kyng crowned , he began the Gloria in excelsis , the quyer folowyng , he afterwardes retyryng to the aulter agayne . Further to amplifie the quiet spirite , wisedome , and modestie of this kyng in this fact , I shall not neede , but leaue it to the reader to iudge what benefite this king had by his learnyng . To note the vntimely importunitie of this Rodulphus , what his wisdome or wylfulnes was , I also leaue it to the readers iudgement : but I woulde the reader speciallye to beare in remembraunce , whether ( as it is sayde before ) after Anselmes death , the byshoppes after Rodulphes death were not iustly moued to be suiters to the kyng , to haue their Archbyshop otherwyse chosen then out of the munckes coate : whose wordes be these , as the Saxon chronicle doth report them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Anno. 1123. Then spake the byshoppes betweene them selues , and sayd : that they neuer more would haue any man of munkes order to be Archbyshop ouer them , for they neuer alowed nor loued munckes rulyng : and the kyng graunted that to them . Nowe to ende the storie of this tyme , to set out before your eyes the marueylous wisedome that this kyng gathered by his learnyng in his youth : It is written in common historie , that the kyng came from Normandie into Englande , which was a great cause of mirth and ioy , that the people made for his prosperous returne . But the next day after , certayne of his sonnes , daughter , and neece , with other very many of the nobilitie , men , women , and chyldren , and some of the cleargie , folowing hym in the seas , by misfortune were all drowned ( as before is sayde ) except one poore base man which escaped to tell the misfortune . Which heauy casualtie many men dyd much maruayle at , and were very sorowfull : But yet were they sooner pacified vpon the kynges example , when they sawe hym ( whom it dyd moste respecte ) to beare it with so manly a mynde , referryng it with a quiet gesture and voyce to the equitie of gods iudgementes , which no man can resist . For as comfortyng hym selfe ( sayth the storie ) he sayde with a lowly spirite : As the Lorde pleased , so was it done , be the name of the Lorde therefore blessed for euermore . Amen .

Thus farre haue we enlarged the matter vpon reheasyng the tyme of Rodulph when this kyng dyd raigne , whose godly qualities ought to be had in memorie for the notabilitie thereof for euer , to the settyng out of Gods glorie , to the commendation of learnyng , the fruite whereof this prince shewed so maruelously . William . Chro. Ceno Mart. an . 1132 After this Rodulph , folowed William aforesayde , in whose dayes almost all London was brent by the fire of Gilbert Becket . This William renewed the same lyke constitution of Anselme in his tyme , Pag. 217. by the helpe of the popes legate Ioannes Cremensis a priest Cardinall , who after he had ben very costly and chargeably enterteyned with gyftes and rewardes , and after that brought honorably to Canterburie , and there on Easter day sang the hye masse at Christes aulter , and after his great progresse goyng from byshop to byshop , Chro. Saxo. Pet Burgens . from abbey to abbey , and commyng after that about the natiuitie of our Ladye to London , kept his councell there : in which the legate dyd commaunde that Anselmes decree should be obserued better then it was : but all preuayled not ( sayth the Saxonicall storie ) and he afterwarde departed home to Rome with shame enough . In this mans dayes , Chro. Ioren . in anno . 1135. Robert Bloet muncke of Euesham , byshop of Lincolne , had a sonne named Simon , whom he made deane of Lincolne , a young striplyng deyntyly brought vp , he begat him saith Huntington when he was Chauncellour to William the great kyng . Hen. Hunt. li. 8 ca. 2.

Nowe though the sayde William Archbishop attempted the matter agayne at Michaelmas tyde , and woulde geue the priestes no longer respite to put their wyues a daye but to saint Andre ●es daye : Yet sayth the storie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Chr Saxon. anno 1129. This dyd byd the archbyshop of Canterburie , and the byshoppes which were in Englande . And yet all these decrees and byddynges stoode not , al held their wyues by the kinges leaue euen so as they before dyd . In whiche tyme the stirre was so great , and the cause so harde to be wonne , that William the archbyshop gaue ouer , and referred the controuersie wholly to kyng Henrie . a●●● . 25. Henrie . Wherevpon he decreed that the priestes shoulde continue with their wyues styll : Of whom for that the kynges officers toke pencions , the byshoppes began to repent them of their committyng so the cause , wherof they woulde haue had the orderyng them selues to some other purpose . For which pentionarie matter , Anselme had certaine yeres before by his epistle well chydden the kyng : wherof yet belyke the kyng as beyng well learned in the lawes , as Matthewe Paris testifieth , made not so great ● conscience as certaine of the votarie bishoppes dyd , as o●fended that fayth shoulde be inuiolablie preserued betwixt such as were in matrimonie , seyng hym selfe had such conscience of breakyng his fayth that he made , and as he iudged it not dispensable by the popes auctoritie , as he not long before had declared to pope Calixtus hym selfe . For yf he had thought it to haue ben agaynst the precept of God , he woulde neuer haue suff●ed so many yeres the continuaunce of the same by his auctoritie . anno . 11●8 . 〈…〉 Chro. Aug. Chro. 〈◊〉 . After William , folowed Theobaldus , in whose dayes the house of saint Gregories in Canterburie was brent anno 1145. the churche and almost the whole citie of Rochester was first brent , the chathedrall church of Yorke was brent , and without that citie the church of saint Marie , where was an Abbey , with the goodly Hospitall founded by the archbyshop Thurstone , brent for good rule ye maye be sure , their chastitie deserued no lesse . That Thurstone archbyshop was he that builded the monasterie of Fountaynes , and repented hym therof by open worde , and sayde he neuer repented hym more of any thyng : and when certaine laye men present hearde him so say , and were offended at his saying : he sayde , ye be laye men , and knowe not the pith of my wordes , and therfore he afterwarde alwayes sayde , that he woulde rather geue to lecherous men , then to munckes . But as concernyng the plague of God in the burnyng of so many Abbeys , professing such holynes as is to be marueyled , what may be read in storie , Chro. Peter 1070. annal. eiusd. 1113.1114 . Walterus weekes . 1116.1121.1112 . Houenden . 1184. Houenden . 1188. Gualter Couent. 1212. Fabian . 1261.1370 . besydes these that are alredy spoken of , and those that do folowe in other mens dayes . As ,

Howe the abbey of Peterborowe was once brent ,

Howe the monasterie of Worceter was brent ,

Howe the abbey of Chichester was brent ,

Howe the abbey of Peterborowe was brent once agayne ,

Howe the churche of Powles with many other cathedrall churches were brent ,

Howe the abbey of Glocester was brent ,

Howe the abbey of Glastenburie was brent ,

Howe the churche of Beuerlay was brent ,

Howe saint Maries churche of the Chanons in Southwark was brent ,

Howe the steeple of Euesham was set on fire by lyghtnyng ,

Howe the Abbacie of saint Edmundes was brent , with diuers more , as hereafter partly doth folow . The rather may these examples thus so generally & vniuersally and so thicke executed vppon these munckes houses , be a more proofe of gods plague agaynst their munckyshe lyfe and order , as nothyng pleased with the most of them , then the aduersaries can iustly charge the vniuersall religion of the Gospel receaued , by the particuler burnyng of one steeple in the Realme , so seldome seene in these dayes . To note what intemperate weather , what immoderate wyndes , what lightning , what thunder , what earthquakes fell vpon these houses : besydes , to note howe vniuersally before the conquest all these monasteries , howe much soeuer they were multiplied and increased , God dyd euer bryng them downe agayne , and complaned them euen with the grounde , that fewe or none remayned vnbrent , or vndestroyed by the inuasion of infidels and other nations , from tyme to tyme commyng vppon them , shall not be nedefull , to cumber the reader at this tyme with tediousnes . Neuber . lib. 3. cap. 5. Well , these houses were not brent for other mens faultes : Where the cronicle of Peterborow ascribeth this plague of God in burnyng their churche and all that was therein , to their retchlesse lyfe , and wretchednes and dronkennes they vsed . And William Thorne muncke of S. Augustines , anno . 1168. ascribeth the burnyng of their churche & abbey , to the foule abuse of takyng infantes ( scant weaned from their nurses ) to be munckes professed among them . A pretie age for a perpetuall vowe , and a worthy cause to make such subiect to the austeritie of archbyshop Pecchams constitution : Apud Lamhith anno . 1281. ca. Item moniales . where he ordereth , that yf the Nunne tarry one yere in the habite , before she haue taken the bishoppes benediction , must yet be reputed for professed , and may not returne to the world again : for if she do , she must be accompted & vsed as an apostata . Although ( saith he ) the religious haue not receaued the byshops benediction with the solempnitie of a vowe , they may not yet iudge themselues to be free , if they be once come to the yeres of discretion and reason , and be able to perceaue fraude and deceyte . Where there be many examples lefte in writers , what wretchednes hath folowed of these young professions , I wyll report but one , the tragidie wherof is suche , that it shoulde hurt chaste eares to heare the fylthynes that therin is tolde , of a certaine young chylde of foure yeres of age , brought into the Nunrie of Wattune in Yorkeshire in the dayes of Henrie Murdack , an ambitious munke of Cistercense as Polidore writeth , who gate his Bishopricke of pope Eugenius by suite and craft , by the disprouyng of William , elected thervnto : Which Abbey was founded , or rather restored by Gilbert , a priest of Semplingam . Whiche storie is expressed at large by Ethelrede , a Cister muncke in Rhieuall in the dioces of Yorke abbote , a man eloquent in his tyme . Which young girle when she came to age , he wryteth howe maruelouslye she was delyuered , her chylde conueyed awaye by the sayde Henrie Murdack then dead , who brought her first into the Abbey . Whiche byshop , in a Palmers weede appeared in a vision , hauyng with hym also in the vision two auncient celestial women , they three only at the birth , and no man knewe where the chylde became , no not the mother , who was so sodenly restored to her health againe , that there was no signe or token left in her that euer she was in that takyng , and the infamie which myght haue rysen to the couent quite abolyshed , whiche was the greatest inconuenience that the Nunnes dyd feare , in the close handlyng of this matter as the storie bewrayeth : whiche processe begynneth in these wordes ▪ Miracula domini & manifesta diuinae pietatis indicia scire , & tegere , portio sacrilegii est . To knowe the miracles of God , and the manifest examples of his diuine mercie , and to suppresse them , is a spice of sacrilege . &c. Further the sayde auctour doth auouche the matter to be very true , who comming from his owne monasterie at the request of the father of the house , dyd see with his owne eyes this young mayden in the strawe where she lay newely and miraculously delyuered , hearyng all the rest of this tragidie of such persons ( saith he ) which neither the sobernes of their age , neither their approued holynesse , woulde suffer them any maner wayes to lye . If it be replied , why shoulde these hystories be renewed agayne , to the defamation as it may be iudged of these holy professers of chastitie ? Aunswer may be made . Why dyd these contemplatiue fathers leaue in wrytyng to the p●steritie these practises so shamefull , except that eyther they woulde blynde the eyes of the worlde , in excusyng their fedities , coueryng the outrages of their lyues as wrought by the miracles of God , so abusyng the peoples ignoraunce , to make them beleue what they listed to set out and magnifie , or els whether God by his secrete iudgment vsed these munckyshe parciall wryters as instruments to detect their hypocrisie , to the shame of their counterfayte lyuyng , who dyd all that they coulde by wrytyng & reporte , to shame gods holy institution , deuised by his gracious and diuine foresyght , to preuent all such fylthines which he knew must nedes folow when his ordinaunce should be put out of the waye . But suche was the endeuour of all these professed persons , to kepe secrete their foule misteries , or els when they must needes come abrode to knowledge , then to turne their practises to be as gods miracles : for neuer woulde they suffer any but them selues to be priuie of their misteries , they coulde not abyde the lyght . No not Thurstone archbyshop aforesayde hym selfe coulde be receaued of the religious of Saint Maries house in Yorke , when they were in chapter together , where he commyng vnto the Abbey , accompanied besydes his owne familie with other notable learned men , the whole couent made open exclamation agaynst hym , yet their archbyshop , and so threatned hym , that ( as he saith himselfe in his epistle written to William archbishop of Canterburie ) he was afrayde of their violence : and whereas the archbishop woulde haue pacified them , saying that he came but for their peace and commoditie , they rose vp agaynst hym , and were redye to laye their handes vpon hym , and tolde hym playnely , that neither he nor Richarde their Prior with his complices , shoulde bryng in any newe reformation amongst them agaynst their olde customes , though the sayde Richarde and other of his good brethren woulde fayne haue enduced them better to obserue saint Benets rule , which ( the Byshop testifieth in his epistle ) was almost through the whole world , of Munckes commonly despised and troden vnder foote . And in further talke with them , the archbyshop sayd to them : that , yf ye despyse my episcopall auctoritie , takyng that from me which belongeth to my office , to visite you : then ( saith he ) your Church must soone decaye . Wherevnto was aunswered hym : that we had rather haue our Churche for an hundred yeres shut vp , then thus to haue any new reformations amongst vs against our olde wont . And they all cryed out , Voce frenatica , capite inquiunt , capite rebelles , apprehendite proditores . &c. as they had ben mad : Lay handes ( saye they ) vpon them , lay handes vpon them , attach these rebelles , and apprehend these traytours . So with much a do , to the great wonder of the people abrode , the Archbyshop was fayne to returne home againe to his palace , and leaue them as he founde them . Lo here is the state of perfection , which they so much boast of , and this was their rule . But nowe to returne agayne to the foresayde Theobalde . This sayde Archbyshop belyke had no great conscience for byshoppes and priestes to haue wyues , and their chyldren to be preferred to ecclesiasticall lyuyng . For as Iuo Carnotensis dyd iudge by the report of Radulphus de diceto , anno . 1161. in anno 1161 : This Theobalde dyd consecrate Richarde Archdeacon of Couentree , and sonne of Robert Pech Byshop of the sea of Chester , to be Byshop of the same sea after his father . Wherevppon saith he these wordes . Non igitur vel a sacris ordinibus , vel a parochialibus curis , vel ab ecclesiis cathedralibus , vel etiam ab ipso papatu silii sacerdotum ( si probalilis vitae fuerint ) sunt arcendi &c Priestes sonnes are not therefore to be kept backe , eyther from holy orders , or from the cures of paryshes , or from cathedral churches , no not from the papacie it selfe , yf they be of good conuersation . And by and by in the storie he reporteth : that Felix the thirde beyng a priestes sonne , was after made pope , and Agapitus the sonne of Gordian a priest was made pope , Gelasius the sonne of Valerius a byshop , was made pope , Siluerius the sonne of Hormisda a Romane byshop was made pope , Deusdedit the sonne of Stephen a Subdeacon was made pope , Theodorus a greke borne sonne to Theodorus a byshop was made pope , Wylliam Neuber . lib. 2. cap. 6. Nicholaus an Englyshe man , sonne of a priest , was made pope , after called Adrianus quartus . Thus farre the sayde Radulph in storie . Which sayde byshoppes of Rome , so written in number by pope Damasus to Hierom , Distinc. 56. Osius . are not to be vnderstande to be borne in fornication , as Gratian doth auouch there , but were borne in priestly lawfull matrimonies , whiche were lawfull euerywhere to priestes before the prohibition , and in the Oriental churche be proued euen vnto this day lawfull vnto them . His wordes therin be these . Cum ergo ex sacerdotibus nati in summos pontifices dicuntur esse promoti , non sunt intelligendi de fornicatione , sed de legittimis coniugiis nati , que sacerdotibus ante prohibitionem vbique licita erant , & in oriental● ecclesia vsque hodie eis licere probantur . And pope Vrbane saith there , Ca. Lenomansem . that priestes chyldren are not to be kept from a Byshopricke , yf other vertues be found in them , as a priestes sonne was elected byshop of Cenomannia , and so admitted by hym . And but for tediousnes , I myght rehearse many more , as Adrian the seconde , Iohn the eleuenth , Iohn the fourtenth , Iohn the sixtenth , sonnes of popes and byshoppes . So honorable saith Paul is wedlocke amongste all , Hebre. 11. and the bed vndefiled : Whereas adulterers God shall condempne . Such a grace ( saith saint Augustine ) is in mariages , De bono coniugal . cap. 24. through all nations and all sortes of men , for cause of procreation , and in the fayth of chastitie . And here I do appeale to the consciences of such as name them selues catholyke men , whether that it hadde not ben more honorable to God , more agreable to his worde , and more commendable to the Churche , for that spirituall blynded byshop Hugh , sometyme byshop of Dunelme in this Theobaldus tyme , and with more honestie , haue folowed the example of this Richarde of Chichester in his matrimonie : Wylliam Nubri . lib. 5. cap. 9. then to be a notorious concubinarie & fornicatour , or rather adulterer , when he was treasorer in Yorke Churche , hauyng belyke without shame three diuers concubines , of which he had three diuers sonnes ( as witnesses of their fathers iniquitie ) of whiche he was so little ashamed , that he ioyed in them , and had suche blynde loue towardes them , that he preferred one of them Henrie deputiaco to be one of his hostagies , for delyueryng vp the castle of Wyndsor to the kinges chauncelour , to ryd●e hym selfe out of prison at Southwell , who by his fylthy lyfe deserued to be destitute of Gods grace , Houenden anno 2. Ric. primi . and so to spende his whole lyfe after he was byshop in sumptuous wastfull buyldyng of his castles , couetous gatheryng to feede his ambitious desire in bying of his Earldome of Northumberlande , and heapyng and hoordyng treasures togethers : so he was made a common pray to the prince , and a mocke to the people , after xlii . yeres beyng in his Byshopricke , and beyng deluded by a prophesie , loked styll in his dotyng age for x. yeres lenger : but God cut hym vp , as he was huntyng for more dignities , choked ( in his iorney vp to London ) with gluttonous ingurgitations toke a surfet as the storie telleth , makyng his ende impenitently , and after his death al his good● ( notwithstandyng his testament makyng ) confiscated to the kynges coffers , and his especiall frendes and seruauntes stretched vpon the racke to confesse and declare the whole of his goods , vpon whom nothing was bestowed to priest , clarke , his churche , or the poore . And here it might be asked , howe Anselmes so rigorous constitution not long before decreed , or Williams constitution against concubinaries , were so much forgotten , of such as dyd elect this infamous man to the dignitie of a byshop , or continued hym in the same so notorious as he was ? Belyke the canons were voyde , and decrees serued but to suppresse true and lawful matrimonies , not much caryng for the reformation of notorious and monstruous concubinaries . If they had not had a conscience marked with an hot iron , yf they had not ben men speakyng lyes in hypocrisie , they coulde not haue dissembled this state of lyfe to be so aduaunced , and their eyes so wyde open to rebuke and deface gods holy institution , so separatyng them a sunder whom god had coupled togethers , transgressyng the precept of god , for the stablyshyng of their owne traditions : the matter so horrible , so apparaunt , cannot be coloured , howesoeuer it be gorgeously set out to the eye , by the vaine endeuour of the aduersaries . And say what they can , yet shall matrimonies be honorable before God , and adulterers condempnable in the iudgement of godly learned persons . I say not only honorable in the laitie , but also in the cleargie , to the which state whomsoeuer almyghtie god calleth vnto , as that noble emperour Iustinian auoucheth his iudgement in the same , In nouellis const . 3. Saucimus . esteemyng Epiphanius the archbishop of Constantinople so muche the more , Quod ex sacerdotibus genus & originem duxerit . And if the the testimonie of Reymund in his sonne may be taken , he wryteth agreablie to this : and sayth farther , that the priestes of Grece regarde not any vowe of chastitie in their holy orders , and celebrate diuine seruice hauyng their lawfull wyues . Finallie , in the laste yere of this mans Bishopricke , Fol. 85. in Glosa . Floriger . anno . 1160. Mat. Par. 1161. Marie the Abbesse of Ramesey , of some infamie noted in her Abbey , daughter to kyng Stephen , was maried to Matthue , Earle of Bollon , with the kynges fauour and the nobilitie , and had two daughters by hym : at which mariage Thomas Becket , then the kynges chauncelour , hadde great indignation at the vnlawfulnes therof . Wherewith the kyng was offended , and for his earnestnesse in the matter saith the storie , suffred many great displeasures and persecutions of the earle . Belyke he was blowen with a peece of Hildibrandes spirite , & of Anselmes austeritie , for tolleratyng thynges agaynst his deuotion . What woulde he haue ben towarde the same kyng Henrie , yf he had liued in the yere of his raigne xxiij . when the kyng caused Barthelmew Bishop of Exeter and Roger of Worceter , to repayre to the Abbey of Almesburie , to depose the Abbesse there , for the imfamie of her lyfe . Whiche Abbesse after her profession in religion , Chro. Roff. anno . 1155. Wylliam Thorne . anno . 1168. was proued to haue ben deliuered of three chyldren . And the lyke systers in her house were lykewyse dispearsed and dryuen out of their cloysters and houses , and fylled vp the Abbey agayne with Nunnes sent out of Founte Euerarde . And further , the kyng hauyng pitie yet on that good Abbesse beyng thus degraded , & thereby myght perishe by hunger and neede , promised her yerely twentie nobles , and dyd suffer her to go whyther she would at her owne libertie . This permission and discharge of their vowes and profession , belyke woulde haue much displeased the sayd Thomas , Thomas Becket . being so angry with the Abbesse of Ramsey for her lawfull matrimonie . Nowe this man aforesayde was elect archbishop of Canterburie , next the sayde Theobaldus , whose chaplen he was , by whom he obteyned the Archdeconrie of Canterburie , in whose time almost al Canterburie was brent by the punyshment of God , M Pa 1161. M. West. 1161. Lib. Roff. with the Abbey of saint Augustine , as their storie doth declare . He made no great a do by any constitution agaynst priestes maryages , because he was otherwise fully occupyed . Then after hym came into the sea the Prior of Douer , sometyme munke & supprior of Canterburie , Richarde , in whose firste or seconde yere the church of Canterburie was consumed by fire : Richarde . 1184. Chron S. Augustine . Geruasius . anno . 1177. Chro. Roff. and within foure yeres after that , was brent with fire the churche of Rochester the seconde tyme , with all the offices of the whole citie , aswell without the walles as within . To whiche Richarde was come from heauen a voyce in these words . Tu quis es ? tu es qui dissipasti bona ecclesiae tibi commissa , & ego dissipabo to de terra . Thou what art ? thou art he whichh hast wasted the goodes of the church committed vnto thee , Gualte . Couent . therefore wyll I waste thee out from the earth . And so at the towne of Halynges , saith Rochester storie , he was sodenly stryken with a colicke , and dyed . Yet dyd this man in this day kepe a synode at Northampton , where Hugh the popes legate was present , and an other at Westminster anno 1175. v. kl. Iulii , where he a freshe renewed the old prohibitions and decrees agaynst priestes concubines , Roger Houenden & Geruasius . anno 1174. Chro. Ierouallensis . who yet of his fatherly pitie dyd consecrate one Galfride Ridel archdeacon of Canterburie , to be bishop of Elye , who was the thirde in order of the first erection , as the catologes of the bishoppes of Elye doth recorde . Which sayde Galfride shoulde haue gone to Rome with the sayde Richard elect of Canterburie , and with Reginald elect of Bathe , for the confirmation of their elections . Whereas Alexander then pope dyd much blame the absence of the others elect bishops of Englande , vidz . elect of Winchester , Herforde , Chichester , and of Elye . Whiche pope dyd more earnestly aske why the elect of Elye came not with them ? The bishop of Orleans aunswered . Forsooth sayde he , Habet excusationem Euangelicam , He hath the excuse of the Gospell . What is that saith the pope ? Sir saith he , he hath maryed a wyfe , and therfore can not come . And though there was then much altercation brought before the pope and cardinalles , yet the pope dyd foorthwith consecrate the elect of Canterburie : And he after he was returned home to Englande , dyd consecrate the said Richarde anno 1174. pridie nonas Octob. anno regni Hen. 2 xxi . who lyued bishop there , vntyll he dyed , though he ended his lyfe at Winchester intestate anno 1189. the firste yere of kyng Richarde . In which sayde catologe is also recorded , that the sayde Richarde before his election , dyd openly purge his innocentie by oth , that he procured not the death of Thomas Becket , neither by worde nor deede , nor wrytyng , which was also required of Roger archbishop of Yorke , and of Gilbert bishop of London : and so in the Assention day in his owne churche he was intronizate , whereto he gaue very great giftes saith the storie . Thus hytherto this holsome decree of Anselme , belyke , howesoeuer ( saith the storie ) it had fauour of some at the first , and what earnestie soeuer he shewed therin , was not kept nor yet receaued vniuersally , seyng that this Richarde wyttyngly dyd consecrate the sayde Galfride hauyng a wyfe , and so aduouched before the popes holynes and the whole consistorie of cardinalles . In this Richarde his dayes , was a synode holden by hym and some of his brethren at Wodstocke , anno 1175. Hen. 2.21 . to chose a bishop for the bishopricke of Norwich , and for chosyng of abbottes whiche were many vacant : Amongst which their election , they dyd elect Galfride the kynges sonne , to the bishopricke of Lyncolne , after that it was voyde xvij . yeres almost , by reason of the morgagyng therof into the kynges handes . But king Henrie his father would not haue hym then consecrated , for that he was within yeres , and knewe not whether he was necessarie to the gouernement of suche a dignitie : Wil. Neu. lib. 2. cap. 22. and therfore the kyng sent hym to Towres to haue some exercise in the scholes there , vntyll he was thought worthy that he might take the dignitie of such honor . Though yet his sonne aunswered not his expectation , and thervpon for his vnworthynesse compelled hym to resigne it agayne , Nubrigen . lib. 4. cap. 2. whom notwithstandyng kyng Stephen his brother next succeedyng hym , preferred to the archbishopricke of Yorke . See here this good kynges zeale whiche he had in the election of a bishop . Belyke it may appeare that the kyng had more regard then all the bishoppes had besides . Which acte is worthy to be had in remembraunce , to shewe to all princes , to cleargie men , and noble men , specially patrones of benefices to haue a conscience with them , in preferring men to such heauenly , chargeable and worthy office of the cure of mans soule . And in the dayes of this bishop , the kyng was counsayled to build an Abbey to the honor of God and S. Thomas of Canterburie , Rog. Houeden . anno . 1177. Rex . Hen. 2 23. for the remission of his sinnes ( as the storie saith ) And so was the churche of seculer prebendaries in Waltham turned out : they expulsed for their wyues belyke , and reguler chanons brought in . That is , vi . chanons from the abbey of Circester , and vi . of Osney , and iiij . of S. Oses , and of some of them made officers , and replenyshed the house with chanons , about the number of an hundred , or fourscore at the least , besydes their externe officers of the house . Thus was religion the decaye of seculer learned men , a cause of their expulsions : so much had they blynded the eyes of princes at that tyme , to multiplie dumbe munckes , and to hynder preachyng prebendaries . Walter Couentriensis . Neuerthelesse , the kyng gaue to the Deane in recompence , a manour of his , duryng his lyfe , and gaue the prebendaries accordyng to the value of their prebendes : and suche prebendaries as woulde not receaue such recompence , that they shoulde holde their prebendes duryng their lyues , at the discretion and estimation yet of archbishop Richard , who was present , with other bishops , as were also the deane and the prebendaries , when the kyng in his owne person put the reguler chanons in possession . In deede the Romishe sleyght wrought in this kynges facte , Fabian . ann. Henr. 2.28 . for such alteryng the house of Waltham abbey is to be considered , the grounde wherof was , as it is tolde by storie , that the kyng had vowed and sworne before two cardinalles , to go in his owne proper person to warre agaynst Christes enemies in the holy lande , they so deuising to bereue the realme of their prince , and to ieoperde his person , to the reuenge of Thomas Beckets death , whiche was layde to his charge . But the wyle was perceaued , and he promised for dispensation of his oth , to buylde three Abbeys in Englande . Which sleyghtie iniunction of the cardinalles , the kyng was councelled as prudently to fulfyll : For he turned as is sayde , the seculer chanons of Waltham into reguler chanons for one foundation : and for buyldyng of the seconde Abbey , he turned the Munkes out of the Abbey of Almesbury , and set in their steede Nunnes : and for the thirde foundation , he renewed sparyngly the charterhouse of Witham besides Salisburie : and thus perfourmed the condition of his dispensation of buyldyng of three Abbeys . But thus was not the Romyshe quarrell quieted towardes the kyng : For the pope Lucius the thirde , was well contented when one Heracleus patriarch of Ierusalem came into the Realme , to moue hym to trauayle agaynst the Sarasens , and was very instant vppon hym to take that iorney , puttyng hym in mynde of the oth that he once made before the two cardinalles aforesayde . But the kyng perceauyng the craftie dryft , aunswered , that he would liberally bestowe of his owne to the charge of such vyage : but he myght not depart from his owne lande , and leaue it as a pray to the aduersarie . This aunswere the Patriarch toke very displeasauntly and angerly . The kyng yet somewhat to pacifie hym , accompanyed hym vnto the sea syde : but the more the kyng laboured to satisfie hym , the more was the Patriarch offended , speaking spytefull wordes agaynst the kyng , chargyng hym that he was vntrue to the Frenche kyng ( but the more true to his owne lande ) & that he slewe Thomas Becket , and lastlye , that he had forsaken the protection of Christes fayth , and in his rage charged the kyng that he was worse then a Sarasen , and sayde of his chyldren , that they came of the deuyll , and to the deuyll they shoulde . But the kyng ( saith the storie ) kept his pacience , and sayde that he woulde not in any wise depart out of his owne lande . Wherevpon the Patriarche departed from the kyng in great ire , for that his Foxie deuice toke no better place . Lo here was a worthy Patriarch , a creature of the pope , thus to deale with so noble a prince . Maye it not here be timely brought in , Psal. 2. Et nunc reges intelligite , erudimini qui iudicatis terram . &c. If kynges and princes wyll suffer them selues quietlye to be thus shamefully abused , in their owne realmes , to their owne faces , by suche externe commers , whose vocation ought of moste congruence to haue dryuen them to the reuerence of kynges and princes : who maye haue pitie of them yf they be deluded ? Although this noble prince for his most notable pacience ought to haue immortal commendation : so is he more worthy to be aduaunced for his wisedome and prudence ( for that he coulde not be moued to leaue his Realme for a pray ) then his seconde sonne Richarde the first , folowyng hym , who was so soone induced by Romishe perswasion to seke aduentures abrode , first impoueryshyng his Realme , and by sellyng of the castles of Barwicke and Rothisborowe for a great summe of money , for some part of the exployte of his viage : and made other such sales , neither princely to his honour , nor profitable to his Realme . And so he passyng on , more valiauntlye then prudently , was at the last dryuen by force , and taken of the armie of the duke of Ostriche , and thereof suffred harde imprisonment for the terme of a yere and fyue monethes : but at the last was raunsomed for suche a huge summe of money as pinched the whole state of his crowne , collectyng both of the laitie and cleargie , aswell churche as chappell within the whole Realme . Which extremitie he myght haue well escaped , yf he had folowed the example of his father Henrie . Let this suffise for this tyme for one example of Romishe practises , to learne princes to be wyse . After this Richarde , folowed Baldwinus archbishop , Baldwine . of whom we reade of no constitution that he made , nor of his next successours , tyll the yere of our Lorde 1222. when Stephen Langton kepte his councell at Oxforde , whiche Stephen was the cause of all the broyle betwene the pope and kyng Iohn , for his admission to the Archbishopricke , agaynst the kynges wyl and pleasure , to the intollerable iniurie of the crowne , and sclaunder of the Realme , besydes the innumerable hurtes that came therof . He made in his constitutions a decree against priestes concubines , of whom the world swarmed full after the open forced restraynt from maryage : yet then many of the cleargie as they myght kept in secrete wise their wyues for conscience sake , and hadde belyke suche successe as other of his predecessors decrees had . Edmund . For his seconde successour from hym Edmunde , in his constitutions tempered the matter more easely : Who dyd decree , that yf these concubines would not turne them selues into religion , after monitions geuen vnto them , they shoulde lose the priuilege to kysse the paxe at masse , and also be put from the holy bread : and yf they woulde stubbernlye persist , they shoulde be excommunicate ( when it pleased the Ordinarie ) so long tyme as the concubinaries shoulde deteyne them in their owne houses , Mat. Par. anno . 1226. or publiquely out of their houses , and then should afterward be deliuered to the seculer power . After whiche Edmundes departure , Boniface . came into the sea Bonifacius of Sauoye , vncle to Queene Alienour , wyfe to kyng Henrie the thirde . The same archbishop , who was wont to say that his three nexte predecessours , Stephen Langton , Richarde , and Edmunde ( in whiche three mens dayes was made the great haule at Canterburie , with other the buyldynges there ) had let hym a haule to hire & to buylde vp : For they left the bishopricke indetted , Mat. Par. 1245. partly for that buyldyng , more then xv . thousande markes ( though some recordes speake of a more summe ) which he was fayne to pay to redeeme the bishopricke cleare : although some wryters referre a greater part of that debt to the great prodigalitie of the sayde Stephen Langton , anno . 1120. in the translation of Thomas Becket from vnder the shrowdes , to a more glorious shrine aboue . At which translation , he procured the presence of the kyng , and of the most part of the nobles of the Realme , with an infinite concourse of people to be present , and gaue to all that woulde aske it both hay and prouender , all the way from London to Canterburie . At which tyme he made such cheare , that the storie saith , he made the wine to runne plenteouslye out of diuers places in the citie in conduites all the whole day , to glad the people withall . Wherevpon saith Ranulphus , he spent so much , that his fourth successour Bonifacius was scant able to pay the expences . It may be that they were very mery that day : for the wryter of that translation , almoste spent his whole matter in setting forth the ioy that was made amongst them , and how the people were inebriated wonderfully , and muche he speaketh of inebriations : but leste the posteritie should grosly take these inebriations , he turneth it vp and downe in his storie , and translateth it to the inebriation of the holy ghost , with whose grace ( saith he ) they were deepely inebriated , and as it were spiritually dronken with ghostlye aboundaunce of ioye . In deede some men otherwhere were ouermuch inebriated : for the kepers of Westminsters notable palace , suffred it to be brent about that yere very negligentlye . But as concernyng this archbishop Bonifacius , though he made certaine constitutions , yet he suffred that matter of priestes maryages alone . Yea Othobone kepyng a synode in his time , decreed nothing against priestes wiues , though against concubines he renewed Othos constitution , but not so his constitution de clericis coniugatis , and yet had priestes after wyues . For Iohn Peccham in his constitutions , folowyng the next successour of Bonifacius , made his lawe De filiis sacerdotum . And this sparyng of lawes makyng agaynst maryages in Bonifacius tyme , not vnlyke to be done of fauour he bare to the state : For in the yere of our Lorde .1250 . he purposyng to make his visitation in diuers places of his prouince , Mat. Paris in hist. maioai . as by his legantine ryght he well myght do , & beyng at London , came to the cathedrall church of Powles for that matter , but was there repelled : and after that commyng to Saint Barthelmewe , though there he was solemly receaued of the couent in procession , the chanons being in their copes , yet would they not that he should make any inquirie of their liues and conuersation , alleaging that they had an Ordinarie , to whom they woulde be subiect , and to none other : whiche caused a great tumult to be made in the Churche , betwixte the chanons and the Archbishoppes seruauntes . In whiche stirre , as the storie of Abindon telleth , in anno 1252. one of the chanons was slayne , and diuers sore hurt . Wherevpon the citezins which were there cried out , and were purposed to haue rong the common bell : & in their speaches they defamed first hym , that the kyng had intruded hym into his dignitie without election canonicall , chargyng hym with ignoraunce , & that he had no learnyng , and last of all say they , he hath a wyfe . Whereby may appeare that this state was then so odiously traduced , that the Munckyshe wryters some of them , speake very sclaunderouslye of hym , as beyng in a state that they coulde not abyde . Howebeit , though some speake their pleasure , yet wryters of as good credite as some of those munkes do commende hym for his large and decent familie , descrybyng hym to be Procerae staturae , eleganti corpore , auunculum dominae Alienorae Reginae , qui de nobilissimo sanguine natus , & regnorum vtrorumque principibus , ipse procerus & fatis sufficiens fuerit . &c. Of a comely stature , and a decent personage , beyng the vncle of Queene Alienour , who was borne of a very noble blood , descending of the princes of both Realmes , beyng personable and sufficient enough , hauyng testimonie therof of certaine prelates of the Realme . And though the Munkes of Canterburie his electors , be sayde to haue repented them of their election , either for the state of lyfe he might be of , as he was charged , or for that he began to bryng them to some order of religion , which they called oppression : Yet the preferment which he procured to his church , seemed not to shew hym so vnworthy as some of their pennes would note hym , or that he was not elected canonically , but intruded , as than the fonde people sayde of hym . For both his election , consecration , and intronization , be orderly set out in the yeres as they chaunced , as certainly as of any other . And for some profe hereof , that he was lawfully consecrated , he came therefore with other his brethren electe , to the pope beyng at Lions , when this popes chamber was set on fire & brent , with diuers of his iewels & recordes : emongst whiche ( saith the storie ) was brent that vnluckie and miserable charter of kyng Iohn , concernyng his submission to the papacie , and for paying of his tribute , so assured by that charter . But thus ( as is aforesayde ) Bonifacius euyll entreated and expelled in his iurisdiction metropoliticall , made his repaire to the kyng at Westminster , and so dyd certaine of the chanons that were hurt , to complayne : but the kyng woulde geue them neither syght nor audience . After that tyme , the prebendaries of Powles , with diuers other of their learned councell , with certaine of the chanons and their interloquuters , went in great hast to Rome , to complayne to the pope . After them dyd folowe Bonifacius , and made his aunswere , in such wise , that both the prebendaries with their lawyers , and the chanons with their councel ( after some money spent ) returned home agayne without any profite or glorie in their attemptes . Nowe this Bonifacius hauyng a wyfe himselfe , no maruell though he made no constitution for prohibition of maryages , except he had folowed some mens examples , who to cloke their owne incontinencie , be very rigorous to make lawes agaynst others , so to set out a countenaunce to the world , that they be not faultie in that which they chastise others for . Wherof may be gathered , that the former institutions of his predecessours in this matter , were not greatly regarded or kept , no not Othos constitution legantine , who departed but three yeres before that Bonifacius came to the sea , Chro. Cant. was sent from Gregorie the ninth , and receaued as a legate : And for that the same was ( saith some stories ) that he decreed certaine constitutions not very grateful to the cleargie , Fabian . which he dyd vtter in a synode at London in the octaues of saint Martin , in saint Powles churche , he was not much welcome : which synode dyd endure three dayes continually ( and no more . ) For by some apparaunce , and so it was saith Matthew Paris , he brought with hym in his bosome these decrees from Rome , before any councell began , assented , or disputed to . Much lyke as the report goeth , that of late in the great generall councell holden at Trent , though they made gaye pretences , by the inuocation of the holy ghost at masse , to assist their spirites to decree nothyng but for the wealth of christendome : yet the president of the councell brought all the articles in his bosome alredy framed at home , whiche they must that day conclude on . In whiche sayde councell holden at London by Otho ( saith Florigerus ) left he shoulde be thought to haue done nothyng , or not to haue come into Englande for any reformation , he commaunded vnder a dreadfull paine , that the churches vnhalowed shoulde be halowed . After which councell , the legate wandryng about the Realme , as the maner was , for the speedy collection of his money , and commyng from Lincolne about Easter tyde by Oxforde , he toke his In at Osney , where the schollers of the vniuersitie and those his Romanes , fell at suche square in wordes together , that they toke them to blowes , and that by the prouocation of the Romanes : but such a conflicte was betwixt them , that the Romanes went by the worse . Whervpon was slayne ( saith Florigerus ) the whole familie and retinue of the legate , anno . 1238. and many mortally wounded , and in conclusion the legate hym selfe besieged , and dryuen for his succour into the belfrey of Osney , who sent to the kyng then at Abyndon to delyuer hym : and so he restored to his libertie , suspended the whole vniuersitie for one yere , and brought the schollers and studentes of the same vniuersitie vnder excommunication and subiection , and draue them to open penaunce , as is farther sayde in the sayde storie . But that matter ended , and his procurations and other gyftes ( whiche he had many ) well bestowed : the next yere the legate went into Scotlande , and dyd exact of all the prelates and beneficed clarkes the thirteenth part of their reuenues , and transmitted it ouer to the pope . Though Fabian nameth Othobone , yet in this yere it must nedes be of Otho . The cause of all this broyle at Oxforde ( saith Fabian ) rose of suche his constitutions as he decreed agaynst the liberties of the cleargie , in his articles v. in number : emong which , other writers affirme for one , scilz . the prohibition of mariage from the priestes . As for the maner of the entertainment of Otho the legate had of Englishe men , it shall not neede to declare what he had in the whole : For of one only , byshop of Winchester , when he knewe he woulde kepe house at London the wynter folowyng , he sent hym fiftie fat oxen , Math. Paris 1237. an hundred quarters of wheate of the finest , and eyght tunnes of the sweetest wines . As for scarlet , furres , golde , syluer , horse , plate , sent hym before he came into the Realme , and after he was once come , & how he vsed himselfe , let Matthew Paris be read , and see the pompe and pryde of that prelate , whom the king himselfe ( a gods name ) must meete on the waye . Rex autem ei vsque ad confinium maris occurrit , et inclinato ad genua eius capite , vsque ad interiora regni deduxit officiose . The kyng dyd meete hym at the borders of the sea , and at his first syght bowed his head downe to the legates knees , and brought hym very seruisablie into the inwarde partes of the Realme . If ye aske , who was lyke to be the cause he came into the Realme ? For he was sent for by the kynges commaundement , where all the lordes sore complayned of it , yea good Edmunde archbishop of Canterburie dyd much blame the kyng for his sendyng for , he knowyng ( saith the storie ) that to the great preiudice of his dignitie , dyd hange ouer his Realme much losse and daunger thereby . In deede the bishoppes his brethren , belyke not lykyng the colde and easy proceedyng of the sayde Edmunde , in his constitution in the defence of the cleargies liberties , and agaynst the priestes concubines agaynst which he proceeded no more sharply then he did , his brethren thought that it was to litle , and therfore gaue councell to sende for a legate , as is to be gathered by the gorgeous meetyng him at Paris , and by sendyng hym suche great rewardes & gyftes by the bishoppes and famous clarkes , receauyng hym with such processions most honorable , with belles ryngyng , with all reuerence as was belongyng , yea ( saith Matthew ) vt decuit , & plus quam decuit , more then was meete and conuenient : and therfore may be soone iudged who were lyke to be councellers to the kyng , who in their dryftes then doubtyng nothyng but by the meanes of a legate sent from Rome by the pope hymselfe , that what he woulde constitute , should be terrible , and set out for a good countenaunce to the worlde , and kept notwithstandyng some of his constitutions at leysure . For these zelous men concernyng this pretensed holynesse of the cleargie , rather meant to make a shewe to the worlde of a perfect chastitie ( in refourmyng the state thereof , as it was then thought , decayed muche their estimation among the people ) then meant it in deede , or that they euer thought these decrees and lawes shoulde be obserued . For the practise declared , howe after the great shewes of terrible decrees agaynst concubinaries the matter was handeled : beyng lyke that by such restraynt , seyng the inuinciblenes of conteynyng in their priestes , to be seene that their tollerations and qualifications shoulde turne partlye to their owne better obedience , hauyng the concubinarie priestes euer in their daunger , and shoulde turne the more to the commoditie of their officers which dyd serue them . And it is not vnlyke , but they learned of their holy father the pope , by tollerations to seke their gaynes . For saith the lawyer vppon Othos constitution ( ca. licet ad profligandum ) that by some lawyers iudgementes , as Iohn Andrew , though Hostiensis and hym selfe holdeth the contrarie , Quod crimen meretricii debet ecclesia sub dissimulatione transire , nam & marescallus pape , de facto exigit tributum a meritricibus , & hoc forte ad maius malum euitandum . 32. q. 1. non est culpandus . That the churche onght to passe ouer by dissimulation the cryme of open harlottes , because the popes marshall in deede at this present ( saith he ) exacteth tribute of harlottes , and that peraduenture for auoydyng a greater mischiefe , wryteth the glose . If ye aske , what shoulde sounde to suche a gesse that most of them meant to make many decrees from tyme to tyme , but neuer meant or thought to haue them kept ? Consider good reader howe their expositors & glosers , the lawyers wipe away with their gloses , the pith & strength euen of this strayte lawe of Otho the legate nowe constituted , so that they make it but a shypmans hose , and so trauesable that it can neuer be executed , meanyng in dede to shew rather outwardly a chastitie to bleare the eyes of the worlde , then hopyng to haue it so in deede . For euen in that very chapiter is recorded , and well brought to remembraunce the watchword they had among them ( si non caste , tamen caute ) for that was their principall care , to go closely away , to cary cleane , and to lyue in secrete as they lust , and then all very well . With which banbery gloses , they hadde at the laste brought the open cleargie to renounce open auouchyng of their wyues , and lyued yet diuers of them secretelye with wyues of late dayes . For euen of late in archbishop Pecchams dayes , Pecham . anno . 1281. they ( after Othos decree of the same ) styll prouided agaynst priestes chyldren , that they shoulde not nexte and immediatly succede their fathers in their benefices without the popes dispensation , for feare ( as the glosers shewe the cause ) to make spirituall lyuynges , temporall inheritaunce . The reason of whiche their decrees do playnely declare , that they toke priestes maryages for lawfull : for els a bastarde in deede is not inheritable , nor can clayme by inheritaunce his fathers possessions and lyuyng . No more doth the common lawe of the Realme , count them bastardes borne in priestes matrimonie , so long as the ordinarie doth not execute the canon of the churche against them whyle they liue , whose mariages though they be voydable , yet not voyded , make their chyldren heritable . Nowe this misterie ( si non caste , tamen caute ) was secretelye delyuered from hande to hand , to them which were the wyser and of more experience , and so lyued secretelye with their frendes , not openly vouched for wiues . But in affectu sororio , amore vxorio , & fide coniugali , as they vse the tearmes . In which kynde of lyfe , there be no small argumentes , that some bishoppes and the best of the cleargie , lyuyng within the memorie of man , dyd continue . &c. Where the poore simple priestes and ignoraunt idiotes , hauyng litle skyll of such misteries , and hauyng as feruent prouocation , the most part of them , in the fleshe , as the better sort had , knowe no other remedies , but eyther to lyue in single fornication , or secretly in adulteries with other men wyues , euer hauyng before their eyes ( si non caste , tamen caute ) But yf it chaunced that they were taken to manifestlye in the cryme , that there coulde be no excuse for them , then were they ( be ye sure ) extremely punyshed , but yet seldome with open punyshement , for it is agaynst the lawe . Quia clerici solennem paenitentiam agere non debent . And further for to comfort the concubinarie priestes Guilermus Lynwood vpon the title de constitutionibus ca. Distinct. 28. Presbiter . Quod incontinencie , moueth a question . An contraueniens constitutioni peccet mortaliter , he saith . Qui voluntarie , siue contemptabiliter sine rationabili causa transgrediuntur praeceptum legis , siue constitutionis aut canonis peccant , nam tales impediunt finem , quem legislator intendit . Vbi tamen non voluntarie , non contemptibiliter , fed ex causa rationabili aliquis transgreditur canonem , non peccat mortaliter , secundum Thomam & recitatur per Arch. 76. dist. vtinam . &c. And to helpe foorth the matter , De habitu clericorum const. Otho . ca. Quoniam de habitu . Iohn Aton the gloser of Othos constitutions , mouyng the question , whether a constitution or councell whiche the subiectes neuer accepted or obeyed , do constrayne or bynde to the obseruation thereof ? After many constitutions and alegations of lawes , and contrarie determinations of lawyers and glosers of the popes lawes ( in tanta Papalardia ) as he doth vse the tearme : he byddeth the reader to holde that whiche he doth determine . Which tearme of a Papalard Gaulfride Chauser doth vse , for a dissemblyng hypocrite , pretendyng one thyng , & meanyng another . Fol. 154. Howebeit , in the discusment of this question he saith , that yf of the behalfe of the lawe , there myght folowe eyther sclaunder or more harme , then shoulde the common custome obserued preuayle , concernyng the excusation from temporall punyshment . Yet saith he , in facte this is very seldome obserued , when by the obseruyng of the constitution , the purses of the prelates shoulde be made emptie thereby . But ( saith he ) all other constitutions which be ( Bursales prelatis ) auaylable to the prelates purses , such be well commended to memorie , and be also executed to the vttermost inche . And lest the lawe of Otho shoulde be to sharpe for the concubinarie priestes , or they to soone condempned , the gloser thus handeleth the matter vpon those terrible wordes of Otho . Statuimus et statuendo precipimus , vt clerici et maxime in sacris ordinibus constituti , De concub . clericorum ca. licz , at pro - qui in domibus suis vel alienis DETINENT PVBLICE CONCVBINAS , eas prorsus a se remoueant infra mensem , et ipsas vel ahas de cetero nullatenus detenturi alioqui ab officio & beneficio sint suspensi &c. vsque digne satis fecerint , & de beneficiis se nullatenus intromittant , alioqui ipso iure ipsos decernimus fore priuatos , & volumus & districte precipimus , vt archiepiscopi et episcopi diligenter faciant inquisitionem . &c. We decree , and by decreeing do commaunde , that clarkes , specially such as be in holy orders , which in their owne houses or other mens do deteyne openly concubines , that they remoue those from them vtterly within a moneth , and that they in no wyse deteyne them or other from hencefoorth , or els be they suspended from the office and benefice . &c. vntyll they shal make condigne satisfaction , & that they intermedle in no wise with their benefices , or els we decree them to be depriued ipso iure . And we wyll & straytely commaunde , that the archbishops & bishops make diligent search hereof . &c. Nowe commeth in this fauourable gloser to temper all the matter more gently , in fauour of the concubinarie priestes , and saith that these three wordes detinent publice concubinas , that do deteyne openly concubines , muste concurre ioyntly together , so that this tearme openly must aswell determine this detention , as this tearme concubine , that is to say , that this detention be pulique , and this concubine kepyng , be publique , for els it taketh no place . As for example , when a woman is commonly beleued to be the persons sister : though this deteynyng be publique , yet she is not knowen to be a concubine . But what ( saith he ) yf he be founde to lye with a woman ? I aunswere : A fauourable glose vpon an harde texte . yet it is to be taken secrete , and for this maye not he be compelled to voyde publiquely , excepte it can be proued otherwise . Againe , this worde deteynyng , is to be taken when these concubines be deteyned by the priestes proper costes : for els , yf the woman lyue of her owne , though the priest haue to her publique accesse , it maketh no matter : for the entent of this constitution , is to restrayne vnhonest dilapidation of the priestes . And agayne ( saith he ) this constitution was made more easie by pope Alexander the seconde , whiche nowe may not be preiudiced by a legate only , & therfore in that poynt doubtfull whether it byndeth . And where it is sayde openly , or publiquely , vnderstande that ( saith he ) when the priest is not afearde to appeare so before the whole multitude , for els it forceth not : as yf he deteyne her secretelye within his owne house , or any of his frendes , for then he shall not incurre into the penaltie of this statute , seyng that an house declareth a thyng secrete , and not pu●lique . And further he saith , it is not enough to be taken for publique , because it is knowen only of some certaine : therefore holde thou ( saith he ) these wordes , publiquely , to signifie commonly and before many , and yet is not the prieste to be charged to deteyne a concubine , though openly and commonly once or twyse he be seene to resort to her , which maketh not this fact of his notorious as is here decreed . And hereto agreeth Wilhelmus Lynwood , that though these thynges ought not to be done publiquely , yet belyke they maye do them secretely as the doctors say . Yet saith he , this is true to th effect of escapyng the payne : which though it be inflicted to them that do these forbydden thynges publiquely , yet it is not extended to them that do them secretely , and so be they excused concernyng the payne , but not concernyng the fact . Lo here is a fauourable glose of their watchworde , si non caste , tamen caute . And againe to note the deuotion of these good men , to worke an immunitie to their concubinarie priestes , De habitati . clericorum . li. 3. ca. vt clericalis . where as Stephen in his constitution in the auncient written copies and bookes , forbyddeth them to kepe their concubines both publice & occulte , and that they haue no accesse vnto them either publicum or occultum : They haue put out these two wordes occulte and occultum out of their bookes of constitutions prouinciall , as also in their common printed bookes of councelles generall , late printed at Paris 1555 per Franciscum Iouerium , wherein the same councell holden at Oxforde by Steuen is inserted . Agayne , to minse this matter , to make the pillowe more softe to put vnder the elbowes of these concubinarie priestes , he wryteth , the it must be considered what perseueraunce he vseth in this crime , for it must be taken for a continuall perseueraunce proued , yf it shoulde charge hym . And furthermore it must be a full moneth , and this moneth must stande of no fewer dayes then xxxi . saith he . And where it is decreed that within a moneth she must be put away , that is saith he , though some rigorously do expounde these wordes within a moneth , from the publication of this decree , or from a month after warnyng geuen : yet holde thou ( councelleth he ) from a moneth of suche publique detention begun and proued . And yf all these wyll not help the matter , then he saith vpon the word deteynyng , that it must be continuall and long vsed . For yf vppon any sodayne deteynyng of his possession of her , he shoulde fall into this greeuous payne , then it were to to rigorous a lawe , consideryng the frailtie of our tyme , and for that this frailtie of the fleshe doth moue to pitie , and not to rigour . And thus throughout , this gentle gloser wypeth awaye the wordes of this decree , in such wise , that nether this lawe nor any lyke shoulde euer take such place eyther to hynder the ordinaries commodities , or charge the prieste except he wyll hym selfe . Thus here ye see the practise of the chaste churche , to what poynt they haue brought all their harde constitutions , either to abiure mariages , or els to learne the priestes an immunitie to lyue in fornications and adulteries without checke or coste , except the charge of a litle tribute yerely , to pacifie the officiall or commissarie . &c. with their returne after iniquisition , non est inuentus . May it here haue place that W. Nubergensis writeth . li. 2. ca 16. Episcopi dum defendendis magis clericorum libertatibus vel dignitatibus quam eorum vitus corigendis resecandisque inuigilant , arbitrantur obsequium se prestare deo & ecclesiae , si facinorosos clericos quos pro officii debito canonicae vigore censure coercere , vel nolunt , vel negligunt , contra publican tueantur disciplinam , et episcopalis circa eos sollicitudo sit languida . Whyle the bishops be more busie to defende the liberties or dignities of the priestes , then to correct & cut of their vices , then they thynke they do good seruice to God and to the churche , yf they may maintaine the wicked priestes agaynste the churches discipline , which priestes they eyther wyll not or neglecte to restrayne , as their duetie is , by the sharpe censures of the churche : so that the bishoppes care is nowe become verye colde and dead . As this lawyer aforesayde vseth fauourable expositions in priestes concubines : so in the chapter before he hath one fauourable glose for priestes whiche do mary after their order . For he saith , though by the rigour of the lawe he must needes lose his benefice : yet yf by this mariage he incurre not Bigamie , then may they dispence with them in his ministration and in his benefice . For if he were made Bigamus by his maryage , then it cannot be dispenced with but by the pope only . Finally , to plaister vp the matter to the priestes commodities in this cause , besydes lawes they haue no bad councell of some diuines to , of great name . For it is written , yf the clarke beyng in lesse orders , as Benet or Colit , haue a benefice , and can lyue chaste by no meanes , and therfore is in ieopardie to lose his benefice ( not for being vnchaste , but for hauyng a benefice and mariage together ) then let him ( saith he ) by the aduice of his ghostly father liue secretely with a wyfe , and so secretely deceaue the eyes of his ordinarie : yea and though he come after to holy orders , yet thynketh he to be lesse sinne to lyue with a wife , then against Gods precept to lyue in fornication . Thus you see , that all the matter was handeled to lyue openly cleane and chaste , but secretelye to lyue as they woulde . For as many of the cleargie lyued in adulteries . &c. and some in vices sodomiticall : so dyd diuers , whose consciences were better , and in knowledge more wise , lyued secretly with wyues , and prouided for their chyldren vnder the names of nephewes and other mens chyldren , chosyng rather so to do in obeying S. Paules precept , Rom. 14. Tu fidem habes , penes temetipsum sit , habe coram deo . And folowyng agayne his councell , Videte ne bonum vestrum hominum malidicenciae sit obnoxium , & vnusquisque in suo sensu abundet . Qui sapit diem dno sapit . Thou hast fayth , haue it to thy selfe before God , and take heede that your libertie be not subiect to the euyll tongues of men , and let euery man abounde in his owne sense . He that is wise , and can discerne the day , let hym discerne it to God . In whiche contemplation , not vnlyke that not onlye this archbishop Bonifacius , and other bishops of olde dayes , but some of late dayes dyd lyue , though all the worlde dyd not barke at the matter . Nowe yf Boniface archbishop of Canterburie had a wyfe , Richarde bishop of Chichester had a wyfe , yf Galfride bishop of Ely was auouched before the pope hym selfe to haue maryed a wife , yf Robert of Lincolne had his sonne , besydes others that stories make mention of sence the conquest , as of Archdeacons and Priestes , Munkes and Nunnes , by the popes dispensations , innumerable : howe vnaduised be they which write checkyngly , that of all the bishoppes that euer were in Englande , none were maryed before Crammer ? Is nothyng to be proued by storie true , but such as they lyst to agree vnto , or haue read ? If the bishoppes of Salisburie of olde tyme , and all other bishoppes of the Realme , dyd holde for trueth in the sacrament of the Lordes supper , before the conquest as doctrine common , the which doctrine is nowe more openly set out by Caluine , and most learnedly proued by witnesse of the auncient auctours , by the bishop of Sarum that nowe is , and others : If it be euidently testified by hystorie , that the pope had no such clayme of auctoritie amongst the christian Britanes , nor were at any tyme so receaued , as Austen when he came in , sent as cardinall ( saith one wryter ) from pope Gregorie , to haue had the christian bishoppes and other of the cleargie whiche he founde in the realme at his commyng , to be subiect vnto his legacie and trade of his religion , which they denyed him , wherevpon folowed that shamefull murder of the Britanes both ecclesiasticall and laitie , amountyng to a very great summe , as Bede and other manie do testifie : What vanitie is it to affirme the contrarie so openly , so confidentlye , as though these outlandyshe wryters had read all recordes concernyng these causes ? or quia faenum habent in cornu , they may haue such boldnes and trust in their slypper pennes , to dryue all men vnder the hatch , to discredite all men whom they dislyke , yea to ouerthrowe and to turne ouer the imperiall state of their naturall countrey , to the shamyng of the prince , to the chargyng of all the nobilitie with scisme and error , to the defacyng and disablyng ( yf they coulde ) the honestie , learnyng , and estimation of the better sorte of the cleargie , so declaryng what spirite they styll shewe them selues to be of : That where almyghtie God ( who be praysed therefore ) haue restrayned their olde furious wonted crueltie , that they can nowe hang and bren no more , stocke or imprison any more their aduersaries : yet can not ceasse by their vnruly natures to persecute the whole Realme with their pennes and styles , to daunger the state to the peryll of sedition , to shame such men as so modestly aunswere them , with their vyle wordes and tauntes , more meete for Ruffians then graue deuines , who of reuerent conscience shoulde debate the wayghtie matters of their soules , the honorable groundes of our fayth , the maiestie of Christe , of God hym selfe . Is it lyke that God wyll powre there his spirite of trueth , of puritie , where suche lyes , such fyltynes is kept in store , where mere malice wryteth , and slaunder so doth aduaunce her selfe ? Surely the longer suche men write in this sort , the farther of they dryue indifferent conscionable men from them , and the more earnestlye prouoke the weake men to reuenge their spyte in them selfe and in their frendes , the more prouoke they some men to vse some bitternesse againe , and to put abrode in syght , that whiche otherwyse myght haue ben kept in scilence . Which for that stories be common , though some yet in fewe mens handes , so farre as the reuelation may make to extoll gods glorie , his trueth and veritie , to make the blynde worlde to see somewhat , except they be altogether blynde , is some mens intendement , rather peraduenture prouoked then sought of purpose , so to weare out the vaine tyme of this pilgrimage , tyll the sonne of man shal come : Vt auferat omnia scandala , & omnes iniquitates , qui reddet vnicu●que secundum opera sua , iustus iudex . But a gods name , why shoulde they make this their doctrine of transubstantiation and grosse presence , to be so newe that Berengarius must be the first auctour , most vntruely so faced out ? Where auncient recordes proue so farre the contrarie , and setteth out suche the true doctrine , so to be vrged and appoynted , both for priestes in their synodes , for religious in their collations , for the common people in their orderlye exhortations , expressed in Homylees , of a great number extant in Saxon speache for all the festiuall dayes in the yere , which written , were so vsed many a yere before Beringarius was borne or hearde of . So that the bishoppes of olde may aswell be charged to be Caluanistes , yf the assertion be so considered , aswell as the bishoppe of Sarum , or any bishoppe at these dayes . And aswell maye that learned archbishop Rabanus Maurus , be charged to be a Caluanist , beyng in the yere of our Lorde 808. because his opinion was agaynst the scolasticall transubstantiation , affirmyng that the materiall parte of the sacrament is turned to the noryshment of our bodies , and therfore ( saith he ) is the bread called the body of Christe : because as the bread doth noryshe the body , so Christes body norysheth the soule : and because the wine worketh blood in the fleshe , therfore it is to be referred to the blood of Christ . This to be Rabanus iudgement , is so aduouched by the auctour who dyd abridge Amalarius booke , wrytyng de ordine Romanae ecclesiae . Whiche Amalarius in the begynnyng of his seconde booke , doth shewe the cause why of olde tyme emonges the Romanes the lessons were read in Greke and also in Latine , as it is at this day vsed ( saith he ) at Constantinople for two causes : One for that there were present Grecians , to whom was vnknowen the Latine tongue , and also for that the Romanes were present , to whom was vnknowen the Greke tongue : an other cause to expresse the vnitie of both nations . So that the sayde Amalarius may be witnesse , that in the olde tyme the lessons of the scriptures were so read in the Churche , as by the readyng the people myght vnderstande to their edification . But as concernyng the sayde Rabanus , it is not vnlyke that he had receaued his iudgement from his maister Alcquine , an olde Englyshe wryter , whose auditor he was , and Alcquine agayne sometyme auditor of Bede , as Tritemius testifieth . Wherevpon to consider the iust computation of yeres , it is not vncredible but that such faith towardes the sacrament which we nowe professe , was in the Realme before the conquest , and so continued tyl Lanfranckes dayes . And for all the examinations and executions which were done in the Englyshe Churche afterwarde , by diuers Ordinaries in the Realme : yet from age to age it was reteyned , and men founde for holdyng that auncient fayth by their inquisitions , though cruelly brente , in such mercie as of late was shewed to poore christian men , women , and chyldren , wherein the order of their doyng ouer that article was alwayes vrged and charged vpon them , whiche they woulde condempne for heretiques , though their greatest greefe was to heare of those contemned persons , other practises of their lyues and religion so dispised and reproued : but thinking by laying that cause of the sacrament to their charge , it would compel al other men to beleue them to be heretiques and worthyly brent . But God doth open men eyes better to iudge , then before was knowen . God graunt for such knowledge men may be thankfull to God in their lyues and conuersations . But to returne agayne to the matter purposed , and to walke in the wyde discourse of testimonies and examples whiche myght be brought in , to proue both bishoppes and priestes as haue ben in matrimonie in this Realme before the conquest ( the recordes whereof howe enuiously so euer haue ben suppressed , rased , & defaced : yet remaine enough of that sort to proue the fact , though the scriptures fayled to be brought forth for triall of this trueth . ) And to aleage the stories of other countreys , what bishoppes and priestes of great fame and learning haue ben of this state openly aduouched and commended , were a matter of greate largenesse , the numbers be so many , and therfore the matter to be but needelesse to such as haue any meane syght in stories . So that to rude and vnlearned persons , who esteeme al thinges newe which they haue no remembraunce of , or haue not ben of late dayes in vre , were not worthy any more to be written : And yet to the learned , or suche as make moste bragge of learnyng , all this to muche , especiallye yf they be suche as haue eyes to see and wyll not see , and eares & wyll not heare , heartes and wyll not vnderstande : and therefore let it suffise them whose consciences be fearefull , and woulde gladly be enfourmed of the trueth , at the least waye to serue their turne , whose cause it is , to serue God in a pure conscience , in the lawfull vsage of his institution , not vnlawfull for them , and geue their humble thankes to God , and let enuious men barke what they can against it . For whyle the Gospell shall haue any credite or estimation , they shal neuer preuayle ( after so much lyght of gods worde shewed ) to beate downe this institution of God , free for all maner of persons by the libertie of the Gospell , as all other creatures of tyme and place be made for mans necessitie and comfort . And yf men crye out agaynst the vnhonest or vnlawfull abuse of Gods institution in any person , I wyshe with them that the abuse were by lawe and decree refourmed . But good men wyshe the libertie therof no more worthy to be taken awaye in it selfe , then they thynke reasonable to be plucked from them any other such benefite of God , erected and instituted by his diuine ordinaunce , to the represse of fylthynes & other abhomination , not to be commonly rehearsed , though to commonly they haue ben vsed of some persons , who be now the more vnexcusable , hauyng the libertie graunted , yf they defyle them selues as haue ben accustomed . So that by this libertie is no bridle geuen ouer to lewdnes as some do talke , or that they be lyke to haue the fewer to be chaste : but the more to be wyllyngly chaste in deede , the restraynt thus reuoked , as in examples of these dayes who lyst well to consider , may heare of graue men , vifiting in diuers dioces of the Realme abrode , howe fewe concubinaries , howe fewe fornicators , howe fewe adulterers of the ecclesiasticall state be detected and proued , in suche comparason , as of xij . or xiij . hundred diuers paryshes , of one dioces not foure accused : Who yf any be resident at home , kepyng vp their houses in due reparations , vsyng such hospitalitie as they be able , teachyng their flockes as they may , be most of that sort & condition . And if this serue not to the godly policie of the Realme , for such outrages to be extynguyshed , and suche as can not lyue chas●e to haue their libertie , and suche as can by the secrete gyft of God lyue chaste , in the same quietly to folowe the state of their vocation , and haue thereby their iuste commendation for the same : I leaue it to be considered of men of godly consciences , of wyse men in experience , and of true policie in deede . And here is to be aunswered that obiection which is commonly made of diuers persons , whiche both feare God , and wyshe all offendicles to be taken out of the Churche , that the Gospell myght haue his full credite . They vse to obiecte the saying of S. Paule , 1. Cor. 7. He that is syngle , careth for the thynges of the Lorde , howe he may please the Lorde , But he that hath maryed a wyfe , careth for the thynges of the world howe he may please his wyfe . To aunswere such , it is good to heare the saying of one godly deuine , where he saith : they must vnderstande that S. Paules wordes must be taken in such sort as he meant them . For he meant not vtterly to sequester from all maryed persons a care and desire of heauenly thynges , and to discharge them by all maner meanes to please the Lorde , and to attribute to them the onlye care of worldly busines , howe they shoulde please their wyues , as peculierly to them : But he spake only of that which is commonly wont to be done , specially in such matrimonies which be contracted and spent out in worldlynes , that be ledde and entangled with the desire and loue of worldly thynges . For an infidell woman which is geuen to the worlde , is wont to withdraw the man from godly matters , to worldly & carnal busines : of which sort of persons S. Paul speaketh this sentence . For els no christian man can denie , but that a godly wyfe is an helper to honest and godly lyfe in this worlde , to all such as haue not the gyft of single lyuyng geuen them of the lord . For the wordes whiche almyghtie God spake , Gen. 2. must needes stande in strength , where he sayde : It is not good for a man to be alone , let vs make an helper which may be with hym , lyke vnto hym selfe . Whiche wordes , the Lorde vnderstode not but of such an helper as myght serue a man towardes a godly and heauenly life : for whatsoeuer doth not helpe therto , can not be called of the Lorde an helper of man , but an impediment or hynderaunce . It is manifest and euident to all men , that as S. Paule dyd not pronounce this sentence generally of all them which lyue in single state , that they all care only for the thinges of God , and are nothyng ledde with the desire and care of worldly thynges : Euen by lyke reason he meant not his saying of all maner persons , that they care only for such thynges whiche be worldlye , and despise those thynges which be heauenly and godly : for wedlocke is holy and the bedde vndefyled . These be the wordes of the holye ghost , Ad Heb. 13. which is only the spirite of trueth , only holy and pure , and therfore must needes be verified of all such wedlocke that is contracted and vsed accordyng to his institution , whether it be of priest or of lay man , whether it be the first mariage , the seconde , or the thirde , for the worde of God maketh no difference either of person either of number . Wherefore , yf an honest wyfe that feareth God , be maryed in the Lorde , she can not be but an helper to perfourme a godly lyfe , and that to priestes , specially such as haue not the gyft of chastitie , or to suche as wyll passe ouer the sowre pylgrymage of this passyng lyfe , to haue a trustie and faythfull frende to beare the burden of all greefes and heauynesse in comfortable moderation , and therby to auoyde the daungerous temptations that otherwise myght encomber his lyfe . As Elizabeth was an helpe to her husbande in the seruice of god , Luk. 1. in the ministerie of the priesthood . And the mother of Gregorie Naziazene dyd also helpe her husband in the episcopal office , of whom Naziazene in the funerall sermon of his sayde father , wryteth , that she was not only a notable and excellent helpe of his father in godlynes , but also a teacher and defender of his cure , with many other wordes of hye commendations of both their vertues : so that their mariage was aswel a copulation of vertue as of body . Which thyng haue many other godly women perfourmed to their husbandes , and do the same at this day . And the said Gregorie Naziazene doth tell that Basil a priest , was father of three bishoppes : of Basil the great of Cesaria , of Peter of Sebastia , and of Gregorie of Nize . Which Basil ( saith he ) though he bounde hym selfe in matrimonie , yet he lyued so therein , that he had no impediment therby to attayne both perfecte vertue and perfecte knowledge : So that in his coniugall state he kept his lyfe & priestly order , wherof these three , chastitie , matrimonie , and priesthood ( whiche be wont to make diuers kyndes of lyfe ) were nothing repugnaunt in hym , or dyd any wayes hynder his vertue . Wherefore , it cannot be sayde that holye wedlocke , yf it be begun in the Lorde , shoulde be by it selfe an impediment to the office of a priest , specially forasmuche as the holy ghost hath ordeyned it , and hath enioyned it in the first place among the ornamentes of a minister of the church . Whervpon further it foloweth , that saint Paule wrote not these wordes ( He that hath maryed a wyfe , careth for the thynges of the worlde , howe he may please his wyfe ) of all maryed persons : but of those only which be ioyned in matrimonie after the worldly maner , and with such persons as be geuen to the worlde , and therfore he addeth strayghtway after these wordes : this I speake to your profite , not to entangle you in a snare . By which saying , he doth acknowledge a wyfe to some men to be so necessarie for a godly lyfe , that single state to such men must needes be a snare & most greeuous inconuenience . And let not the scrupulous consciences of men be blynded in them selues , as to iudge any impuritie in the bodyes of them which honestly vse gods institution of matrimonie . De virg. cap. 33. No Saint Austen doubteth not to say : Quia fancta sunt etiam corpora coniugatorum fidem sibi & domino seruientium , that the bodyes euen of the maried folke be holye , of such as preserue their fayth to them selues one to the other , and their fayth to god . And there in that discourse saint Austen proueth , that the graces of continencie was not vnlyke in Iohn , Cap. 21. who neuer had a do with maryage , and in Abraham who had chyldren : so that the chastitie of the one , & the matrimonie of the other , came to one ende to serue the Lorde . Agayne , it may not be thought , that for the worldly cares which may be in matrimonie priestes be more charged , than for other cares and turmoyle of the worlde . For suche carefulnes may assone defyle the puritie of the mynde , as the cares which be in matrimonie . Aswell be these carefull trauayles of the worlde forbydden to the priestes , as cares which be in wedlocke . De bono viduitatis . cap. 23. God forbyd ( saith S. Austen to the wydows ) that ye shoulde be entangled with the desire of riches , in steede of the cares of matrimonie , that in your heartes money should beare the chiefe rule , and so loue of money should be your husbandes . Wherevppon Chrisostome wryteth . Audiant hoc virgines , Hom 19. 1. Cor 7. quòd non in hoc definita est virginitas , corpore solum virgines esse . &c. Let virgins heare , that virginitie is not in this poynt so concluded , for the bodyes only to be in virginitie . For she which hath the cares of seculer matters , she is neither virgin nor honest . And Theophilact saith : 1. Cor. 7. When thou shalt beholde any virgin which hath vowed , carefully inclined to worldly matters , knowe thou certainly that she differs nothyng from a maryed woman . And saint Hierome saith : It wyll profite nothyng to haue the body of a virgin , yf the mynde haue inwardlye maryed . This affirme I ( saith Athanasius ) that euery virgin , wydowe , or woman continent , yf she haue the cares of this worlde , De virg. . those very cares be her husbande . Whervppon I must conclude with saint Austen to these . Desinant isti contra scripturas loqui . Epist. 89. quest 4. Let these ceasse to speake against the scriptures . And let them in their exhortations excite mens myndes to the more perfect state , that yet they do not condempne the inferiour gyftes . For some ( saith he ) in their exhortations , can not otherwyse perswade virginitie , but that therwith they condempne the matrimonial estate , forasmuch as S. Paule saith plainely , euery man hath his gyft of God , one after this maner , and another after that . Thus farre S. Austen . Better ( saith he ) is meke matrimonie , then vauntyng virginitie . In Psal. 99. And therfore the sayde saint Austen exhorteth virgins , that they conioyne other agreable vertues , as handmaydes which in deede do moste beautifie the true virginitie , In Psal. 75. without which ( saith he ) the virginall lyfe either is dead in it selfe , or els defourmed in it selfe , and let the state be holy both in body and spirite , seruyng God without seperation at all . Of such myndes were the fathers in olde tyme , so exhortyng to the single state of lyfe , as mens frayleties myght beare the perfection , and vsed no condempnation or compulsion , but left it indifferent to the conscience of euery man . So dyd that learned abbot Aelfricus ( afterwarde as some affirme archbishop of Canterburie ) prescrybyng a synodal sermon to be spoken by the bishoppes to the priestes , after his reasons and swasions to the sole lyfe , vsed these wordes . Non cogimus violenter vos dimittere vxores vestras , sed dicimus vobis quales esse debetis , & si non vultis , nos ●rimus securi , & liberi a vestris peccatis , quia dicimus vobis canones sanctorum patrum . We do not compell you by violence to forsake your wyues , but we declare to you what ye shoulde be : and yf ye wyll not , we shal be cleare and free from your offences , for we haue shewed vnto you the canons of holy fathers . This writer in all his whole sermon , neuer chargeth the Englishe priestes with any vowe , but only standeth vpon the constraynt of canons ecclesiasticall . For before the conquest was neuer matrimonie once forbydden , nor vowes of seculer priestes once receaued . Nor Gildas that auncient Britaine , in his sharpe inuection against all estates of his tyme , after he had reproued the greatest personages and the regulers of their abuses , he proceedyng to speake agaynst the seculer priestes : yet in his processe he neuer chargeth them for breakyng any vowe , but chiefely for that they were not contented with saint Paules graunt , to be the husbandes of one only wyfe , but contemned that his precepte , and were the husbands of more wyues at once , in such lewd libertie as he charged before the laitie to haue vsed them selues , in renouncyng their former wyues to take newe , and to haue many wyues at once , without all regarde of Gods lawes and commaundement , after such lyke sort as the Irishe men vsed tyll Henrie the seconde his dayes , what tyme the kyng dyd write to pope Adrian of his purpose , to reduce the Irishe nation to better religion . Girardus Cambrensis The pope in his rescripte dyd well commende his good zeale , and councelled hym to go forwarde : but with this prouiso , that ( because saith he ) all Ilandes that be turned to the fayth , belong to the ryght of S. Peter , and the moste holy churche of Rome , the lande shoulde pay yerely to S. Peter for euery house a penye , as pope Alexander folowyng ratified the same , with the reseruation of the sayde payment for Irelande , and bryngyng to memorie also his pencion for euery house of Englande . So that whosoeuer toke payne and coste to set any nation in order , or to bryng them to better beliefe , the pope would lose nothyng thereby : where yet tyll that tyme , his fatherhood dyd most strangely suffer that people so outragiously to liue , tyll the kyng toke the reformation . Upon which letters sent by the kyng ▪ the sayde Adrian dyd confirme to hym and to his heyres of that kyngdome , Walter Couent . and did constitute them kinges therof for euer . And further , in the letters of the said king Henrie sent to the pope , he professed to refourme their abuses , & to put Christes religion better amongst them . Shortly after , the kyng sent his learned men to the archbishops & bishops there , who kepte a great councell at the citie of Cassalense , wherein they dyd constitute , that where before the Iryshe vsed to baptise the children of the greater men in mylke , and of the poorer sort in water , and that where the Irishe laitie had as many wyues as they woulde : nowe they decreed , that water only should be the element indifferently for all their chyldren , and that they shoulde mary in Iure ecclesiastico , accordyng to the ecclesiasticall lawe . If ye wyll nowe knowe in what state the priestes were in that lande : it may be vnderstande of a canon of the councell kepte there by certaine bishoppes , Lib. Sinodal . Ecclesie Wigorū . vnder the names of Patricius , Auxilius , Iserninus , and this dyd they constitute . Quicunque clericus , ab hostiario vsque ad sacerdotem , sine tunica visus fuerit , atque turpitudinem ventris & nuditatem non tegat , & si non more romano , capilli eius tonsi sint , & vxor eius sine velato capite ambulauerit : pariter a laicis contemnantur , et ab ecclesia separentur . What clarke soeuer , from the dore keper to the prieste , be seene without a coate , and doth not couer the vnseemly partes and nakednes of his body : and againe , yf his heares be not shorne after the romane fashion , and yf his wyfe shall walke abrode without any couer vppon her head : let them be both contempned of the laitie , and sequestred from the churche . Lo thus ( as Iohn Auentine saith ) priestes had at that tyme wyues publiquely , Lib. 5. as other christian men had , and dyd procreate chyldren , as I do fynde ( saith he ) in certaine deedes of gyftes which they made to temples and to professed munckes , in which instrument their wyues be rehearsed by name as witnesses with their husbandes , & be called by an honest appellation in latine Presbyterissae . Thus priestes were not forbydden , so they had but one wife at once , and not many , no yf they had diuers one after another , and free to them by saint Paules graunt , so they mary in the Lorde . Vnius vxoris vir . Tim. iii. Nor saint Ambrose hym selfe doth denie this trueth : but playnely affirmeth , that it is lawfull and not prohibited , no not for bishoppes to haue a seconde wyfe , after the death of the first . Although ( saith he ) that he may be woorthy to be a bishop , he must refuse those thynges whiche be lawfull for the dignitie of his order . Which holy Ambrose bishop of Millane , dyd permit in his churche priestes freely to be maryed , and so testified by Barnardinus Corius , in his chronicle sub anno 1387. and so aduouched by Iohannes Neuisanus professor of lawe , in his booke entituled Silua nuptialis . Thus was mariages free at al seasons , for a priest to haue one only wyfe at once , & was neither then woorthy blame , nor was a great whyle after in the Saxons time forbydden , as in bookes of rules and canons set out for the gouernyng of the seculer priestes it may appeare : De regulis clericorum . which be testified in these olde English wordes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let them also do their endeu●u● that they holde with perpetuall diligence their chastitie in an vnspotted body , or els verely be they coupled with the bonde of one matrimonie .

But to stande in rehearsall of suche recordes , what haue ben vsed by the auncient good fathers of the churche , to set out their iudgementes so practised in diuers olde churches , who consideryng the infirmitie of man , would not kepe that libertie in bondage , which God had made free : wherby they had the more continent persons a great number . If therefore suche compulsions of constrayned chastitie were abolished , and the estimation of Goddes institution more reuerenced then it is commonlye , it is not vnlyke but that we shoulde haue lesse cause to make lawes vpon lawes agaynst concubinaries : whiche before the prohibition of maryage was seldome hearde of in the churche , though agaynst Sodomiticall vices raignyng amongst the religious , there hath ben from tyme to tyme lawes and decrees multiplied one vpon another , and yet coulde the rage be neuer refourmed , as they that be of age and haue any experience can well testifie of their doynges . And such auster lawe makers , do not only impel men and women to vnspeakable fedities , but also do receede muche from the auncient fathers that haue ben in the churche before , as Socrates saith . Cuncti qui abstinent a coniugibus spontanea voluntate , Tripart . li. 3. cap. 38. & non aliqua necessitate , etiam episcopi seipsos abstinent , & plurimi eorum etiam episcopatus tempore , ex legittima vxore filios habuerunt . All ecclesiasticall persons in the east church do absteine from wiues by free consent , & not by any constraint or necessitie , yea bishoppes do so forbeare : yet very many of them ( saith he ) in the tyme of their bishoppricke haue chyldren by their lawfull wyues . Thus farre Socrates . Which libertie yf it shoulde be restrayned vnder pretence of religious holynesse , myght not a man iustly crye out agaynst suche forced chastitie , De virg. li. 1. as once Ambrose dyd crye out against the painims religion , for their vestall virgins and Pallas priestes . O misteria , o mores , vbi necessitas imponitur castitate , authoritas datur libidini . O maruelous misteries , O straunge maners , where necessitie ( by vowes ) is imposed vpon chastitie , authoritie ( by lawes immunities ) is geuen to lecherie . Therefore ( saith he ) she is not chaste which is compelled by feare , nor honest whiche is induced by hyre and rewarde .

Which kynde of constrained professed chastitie ( to satisfie the eyes of the worlde ) many tymes proueth not aunswerablie , as it well was seene in that bishop Genebaldus , he maryed the neece of Remigius , who made hym byshop of Laudune . This Remigius was chosen archbishop when he was but xxij . yeres olde . But this saide bishop and his wyfe professed outwardly a conuersion ( religionis causa , Remigius monach●s claruit. 880. saith the booke , and therfore contrarie to the Apostles vi . canon ) yea though they discharged one another from mutuall companie ad nolens volens , so that this man myght well saye , that he coulde neither lyue with her nor without her : yet they had suche mutuall resort together vnder pretence of her instruction , that secretely she was with chylde by hym . Whervpon she detectyng the matter to hym , Antoninus . lib. 2. tit. 11. cap. 18. In Chron. Vincentius in speculo hist. he wylled that the chylde shoulde be named Latro , because ( saith he ) he was begotten in stealth . Which Latro afterwarde proued an holy man , and succeeded his father in his bishopricke , saith the archbishop Antonine . Nowe he dyd permit his wyfe to resorte to hym as before , lest els thereby myght rise abrode some suspection . And therafter folowed that she was againe with childe , & brought foorth a gyrle , whom he commaunded to be called Vulpecula , belike for the craftie and slye handelyng of the matter . Then Genebaldus remembryng hym selfe , went to archbishop Remigius her vncle , and fell at his feete , and woulde haue resigned vp his habite and profession , but Remigius would not permit hym so to do : and hearyng the case , he dyd comforte hym very amiablie saith the storie , but kept hym in a cell for vij . yeres together , and in the meane tyme dyd gouerne his bishopricke , tyll an angell from heauen appeared to fetche him out , commaundyng hym to come foorth : who told him that his offence was forgeuen hym , and that heauen was open vnto hym , the trueth wherof the angell proued to hym then by a miracle . And so Remigius by the commaundement of the sayde angell restored hym to his bishopricke agayne , and there he continued tyll he dyed . And yf we shoulde credite stories that be written : Some doth write saith Antonine , that because S. Iohn was called from his maryage ( that same that was in Cana Galileae , In summa part. 3. tit. 1. cap. 21. whereat Christe and his mother were present by some mens opinion ) vnto the Apostleship , against his wyues wyll Marie Magdalen , yf it be true that some affirme : she vpon indignation hereof , fell to her incontinent lyfe , and was a publique euyl lyuer in the citie . But this holy father Genebaldus with his wife lyuyng in forced professed chastitie , by stealth dyd as their kynde dyd leade them , but yet kepte all thynges close from the eyes of the world , and then all was well . Had it not haue ben more honorable for this bishoppe to haue folowed the example of RESTITVTVS sometyme bishoppe of London , Restitutus . who to the eyes of the world manifestlye lyued with his wyfe : or to haue folowed that notable learned martir Phileas bishop of Thmuis , whom Eusebius so hyghly doth commende for his eloquence , testifiyng that he dyd write a notable martiriloge a booke of martirs , of the number of such christian folke whiche suffred at Alexandria , whom Ensebius also prayseth much for his constancie , who hauyng a wyfe and chyldren to the knowledge of all the worlde , Eccle. hist. Euseb. lib. 8. cap. 8. woulde not forsake his fayth , when he was ledde before the president , and towarde his martirdome for his fayth to Christe , though his kynsfolkes moued hym to saue hym selfe , Hillarius floruit . anno Dom 350 and to haue respect of his wife and chyldren : yet vertue preuayled in hym agaynst such perswasions , and would not so redeeme hym selfe . Or had it not haue ben more commendable to haue folowed the example of HYLARIVS bishop of Poyters , who in his bishopricke auouched both wyfe and chyldren openly , whiche the sayde archbishop of Florens affirmeth was not agaynst his order . Quia ( saith he ) episcopatus ex sui natura , non habet opponi ad matrimonium . Lib. 3 tit. 1. cap. 21. in summa . A bishopricke of his owne nature , hath no contradiction to wedlocke . This Hylarie in his dayes dyd sore lament the order of discipline of the churche to be then much decayed . To which complaynt agreeth that religious father Baptist Mantuan , who wrytyng of the sayde byshop Hylarius , testifieth thus : and there improueth the lawe of forced chastitie more at large . Lib. 1 fast . Non nocuit tibi progenies , non obstitit vxor Legitimo coniuncta thoro . Non horruit illa Tempestate deus thalamos , cunabula , taedas . Sola erat in precio , quae nunc incognita virtus Sordet , et attrito viuit cum plebe cucullo . &c. Thy progenie was no shame to thee , thy wyfe coupled in lawfull matrimonie , was no impediment to thee , God at that tyme dyd not abborre eyther the maryage chamber , or the cradle , or the publique lyghtes vsed to be caryed afore maryed persons . Vertue only was then in price , which now is not knowen , and therfore is vylely esteemed , and lyueth only with the common people , where the cowle is therein worne and slytten . But as concernyng S. Paules canon , for a bishop to be the husband of one wyfe , he had great cause so to order it , for that saith S. Ambrose , he shoulde shewe a more perfection then was commonly vsed of others . For but xvij . yere before Christe , euen emongst our nigh neighbours in Scotlande , it was lawful to haue as many wyues as they listed . Polidorus . Lanquet . anno . 17. ante Christ . Insomuch that their king Ewinus ( hauing an hundred concubines at once ) made it lawfull by lawe that a man myght haue a pluralitie of wyues : and further prouided by lawe , that the wyues of the poore commoners , shoulde be common to the nobilitie , and that the Lorde of the soyle might clayme the virginitie of all his tenauntes daughters , except they woulde redeeme them selues by some pension . The first two saith Polidore dyd Christes religion abolyshe , Lib. 10. hist. the last was long continued amongst them , tyll kyng Malcolyne ( at the request of that vertuous Queene Margarete , mother to Mawde the first wyfe of kyng Henrie the firste ) dyd abrogate that foule pencion . Which kyng then dyd decree , that the virgin after her maryage shoulde paye to the lorde of the fee but one peece of golde for her redemption : Which statute saith Polidore is at this day kept . In deede S. Hierom writeth thus . Aduersus Iouin . lib 2. Quod Scotorum natio vxores proprias non habet , that the nation of the Scottes had no wiues peculiar . De prepa . euangelica . lib 6 cap. 8. Ab vrsper . De antiqui . Iudaica . lib. 17. ca. 2. & lib 4. cad 6. De bello iud. lib 1. cap. 18. Aduer . iud. Tripartit . lib. 8. cap. 11. Of some suche disorder wryteth Eusebius . Multi apud Britannos . &c. In Britanie many men haue one woman to wyfe . Among the Parthians , and in Thrasia contrarie , many women haue but one husband , and lyue all chaste in obeying the lawes . Iosephus recordeth , that it was an auncient vsage among them to haue many wyues at once . For Herode ( saith he ) had nine wyues . As the Iewes had by permission two wyues at once , as he testifieth , where Iustinus martir inueyeth against the Iewes , that their insolence grewe so great , that their teachers dyd permit euery one of them to haue foure or fyue wyues accordyng to their desires , though Valentinian brought it by lawe to onlye a couple , a good emperour yf he had had good counsayle , and nothyng saith the storie he wanted to the perfection of all honour , but godly counsayle of his faythfull seruauntes . This was it not without good grounde , in so much corruption of the worlde , In catalogo . Cesareum . 6 when all nations dyd what they lysted . If Paul required of a bishop in his perfection , to be content with one wyfe : Which prudence saith Hierom , Paule dyd iustly vse , for that he knewe it graunted by lawe , and so practised by the examples of the patriarches and of Moyses , Ad Ocean . lib 2. to this effect that the people might haue large issue by their many wiues . And for that the election of this libertie was open to priestes also , he gaue commaundement that priestes should not chalenge such licence in the churche , to haue two or three matrimonies at once : but that they myght haue euery one of them one only wyfe at one time . And there in that discourse S. Hierom doth much blame the harde and contorted exposition of vnius vxoris virum , to be the husbande of one wyfe , that is of one churche only : and there he doth reiecte that exposition for to much violent . In conclusion , these matters aforesayde , with many others , well and aduisedly pondered by that noble prince king Edwarde , his nobles and cleargie , somewhat to staye the foule abuse so long tyme without remedie vsed in that state of the Realme , which should by duetie expresse ( for example ) most puritie of lyfe : thought it good to remoue the force of such forrayne lawes which compelled to this daungerous state of lyfe , his cleargie meetyng in synode together , and after debatement concluded .

If ye lyst to vnderstande what was done and subscribed vnto , ye shall heare what the lower house dyd affirme in this case of continencie , Iohn Taylor doctor of diuinitie beyng then prolocutor , and William Say beyng register , to accept the voyces and subscriptions of them that were present , to whose consciences was this proposition propounded , eyther to be freely affirmed , or to be freely denyed by them . vidz .

That all such Canons , Lawes , Statutes , Decrees , Vsages , and customes heretofore made , had or vsed , that forbyd any person to contract matrimonie , or condempne matrimonie by any person alredie contracted for any vowe of priesthood , chastitie or widohood , shal from henceforth be vtterly voyde and of none effect .

The affirmantes of this proposition , were almost treble so many as were the negantes . Amongst whiche affirmantes , diuers were then vnmaryed , and neuer dyd afterwarde take the libertie of maryage , as doctor Tailor the bishop , doctor Benson , doctor Redman , doctor Hugh Weston , maister Wotton . &c. Of them that denyed it ( notwithstandyng their superscriptions to the contrary ) as fewe as they were , yet some of them toke vpon them the libertie of mariage not long after , as doctor Oken , maister Rayner , maister Wilsō . Nowe yf any man may fortune doubt of the iudgement of that notable learned man , and commonly reputed of graue iudgement , I meane doctor Redmayn doctor of diuinitie , he shall heare his very iudgement , which he vttered in the selfe same conuocation , written in a paper seuerally by his owne hande , yet extant to be shewed , & subscribed with his owne name : and thus he saith .

I thynke , that although the worde of God , do exhort and counsell priestes to lyue in chastitie , out of the cumber of the fleshe , & the world , that thereby they may more wholly attende to their callyng : Yet the bande of conteynyng from mariage , doth only lye vpon priestes of this Realme , by reasons of Canons and constitutions of the Churche , and not by any precept of Gods worde : as in that they should be bound by reason of any vowe , which ( in as farre as my conscience is ) priestes in this Churche of Englande do not make . I thynke that it standeth well with Gods worde , that a man which hath ben & is but once maryed , beyng otherwise accordingly qualified , may be made a prieste .

And I thynke , that forasmuch as Canons and Rules made in this behalfe , be neither vniuersall , nor euerlastyng , but vpon considerations may be altered & chaunged : therefore the kinges maiestie and the hygher powers of the Churche , may vpon such reasons as shall moue them , take away the clogge of perpetuall continencie from priestes , and graunt that it may be lawfull to such as can not , or wyll not containe , to mary one wyfe . And yf she dye , then the sayde priest to mary no more , remaynyng styll in his ministration . Iohn Redmayn .

Thus this learned man , in such credite vniuersally in decidyng questions of conscience , doth in a great sort of respectes , condempne the vniuersal tract of the bolde assertions inspersed through D. Martins whole booke : and therfore yf any man wyll not be resolued by his iudgement to recante such his opinion , yet shall he neuer be able with all the glystryng floryshe of that booke to discredite hym , or to wynne credite therto . Nowe further to enlarge his conclusions or notes with more sounde testimonie & doctrine , should be but superfluous , to such specially of whom Solomon speaketh . Non recipit ( quidam ) verba prudentiae , nisi ea dixeris , quae versantur in corde eius . Prouer. 18. Some men be of such nature , that they wyll neuer receaue any wisedome or perswasion , except ye tell hym suche thynges which be tost in his owne brayne , and soncken into his owne heart . It is not therfore without good cause , Tit. 3. that S. Paule geueth precept not to haue longe ado with such as be sectaries , thus saying . Foolyshe questions , genealogies , contentions , and braulynges rysyng of the lawes , refrayne them , for they be vnprofitable and vayne . And therefore such a one as is a man of deuision , after once or twyse admonyshyng hym , renounce hym , knowyng this , that he that is such , is peruerted and synneth , as one condempned in his owne iudgement .

And nowe finally to make an ende , yf Chryste , whom the father of heauen commaunded all the worlde to heare , Math. 17. in his doctrine made no prohibition or restraynt in his fathers ordinaunce of matrimonie , Iohn . 2. Math. 19. but honored it with his presence , and commaunded it to be indissoluble , forbyddyng all men to seperate whom God hath coopled , wyllyng but for the cause of fornication no seperations to be made : yf the apostles all , Ambrosius . except Iohn and Paule , were in the maryed state , and did not forsake their wiues after their apostleship , which the xij . canon of the vi . generall counsell at Constantinople doth playnely affirme . Where also besyde is the vi . canon of the Apostles , by what boldnes I can not tell abolyshed . vz . Quod episcopus aut presbiter vxorem propriam , nequaquam sub obtectu religionis abiiciat . &c. The bishop or prieste ought not to put from hym his owne wife vnder pretence of religion , which yf he do , let hym be excommunicate , and yf he so continue , let hym be deposed . Which is so noted in the summe of counsels . If the fathers in the primatiue churche at libertie vsed the same , the cleargie in Grece , in Antioche , and in Alexandria , reteyned the libertie styll in their orderyng : Paule being very feareful to cast any snares to the congregation , counsellyng and commaundyng them that can not conteyne , to mary , pronouncyng that it is better to marry then to burne : the interpretours of the scriptures applying the same grauntes and concessions vpon them that are votaries : Saint Austen in doctrine holdyng & determining in professed disputation , their copulations to be very maryages , & not to be disseuered : If before the conquest mariage was always free , not forbydden to priestes in England tyl after the conquest , sence which time both bishops & priestes were maried , some openly , many secretly , notwithstandyng Ancelmes statutes to the contrary , which hardly preuayled , and gaue great occasion of suche scisme and heresie , Richarde wykes . as was neuer greater in the churche : If for all the multiplication of decrees agaynst concubinaries , the sore coulde neuer be healed , but that the notorietie of such lewde lyfe was vniuersally abhorred as it well deserued : If the kynges auctoritie , by the consent of his parliament , with the subscription of the whole cleargie , enacted the thyng to be lawfull , abrogated all penall lawes to the contrary , as it was declared in doctrine inuincible , set out by the learned part of the cleargie , in their booke wherein they instructe a christian man to lyue godlye , that it was lawfull for hym by gods worde to abrogate canon lawes repugnaunt to the lawes of the Realme , and affirmyng further by testimonie of olde wryters , that whatsoeuer was so enacted in this Englyshe churche , had sufficient strength , aucthoritie , and power , beyng a catholike and an apostolyke churche in it selfe , the rather for doing their endeuour to returne all the order of the primatiue church agayne , and therfore beyng more agreeable to Christes doctrine , makyng more to edifiyng and benefite of Christes church : What learned men , standyng only to learnyng and reason , can iustly eyther impugne the late state and order in this behalfe taken in the raigne of the noble prince king Edwarde the sixt , or yet can reasonably suggill the doctrine and assertions published and set out in the dayes of that famous prince kyng Henrie the eyght by al his best learned cleargie , as makyng way and preparation by their wrytynges and preachynges , to put in execution that which was of late so vsed and practised .

If the fathers of Rome Churche , diuers of the best learned , by their prudence thought it meet to release the rigour of canons and rules of the churche , whervpon they sometyme did dispence in diuers cases of great importaunce , geuyng theyr assent before they were done , sometyme bearyng and tolleratyng many thynges passed without auctoritie after they were done : If their scribes and registers , expositors of their lawe , leaned alwayes to the equitie of the lawes , fauourablie expoundyng them to the moste benefite and sauegarde of suche as were offenders agaynst Goddes morall lawes : If the head fathers and pastors of other churches in their pastorall prudence vsed their tollerations in such cases , as Origen doth testifie , that the bishoppe in Alexandria permitted without & agaynst the scripture , a maryage to be made with a certaine woman in respect of her infirmitie , & as Millane churche and Constantinople churche vsed in the election of their bishoppes Ambrose & Nectarius ( contrarie to the rule of the apostle ) as not yet christened , as is before rehearsed . And if that sayde holy bishop Ambrose dyd in his churche permit priestes to be maryed , as Barnardinus Corius in his chronicle maketh report , & saith further that one Henribaldus Cotta , a lawyer by profession , beyng one of the first that woulde forbyd priestes to marry wyues , was slayne of them for his importune extremitie . Whiche thyng is reported of Ioannes Neuisanus doctor of lawe , in his booke entituled Silua nuptialis , where he aleageth howe the canonistes and schole men racke violently the lawes , scriptures and gospels in this cause agaynst the true sense of the wordes : and aduoucheth further , that these canonistes make large thonges of other mens leather : euen lyke ( saith he ) as the strumpet dyd of an other bodies chylde , and that because they haue no wyues them selues : Who when they haue any , be aboue al other men burnyng in the fire of gelosie , as he bryngeth his auctoritie therfore . But nowe thus they speake ( saith he ) because them selues hauyng not only one paramour , but haue many wyues and paramours , and otherwhyles concubines also at one tyme together . Whervpon he wysheth the lawe of continencie to be remitted , and bryngeth in to ioyne with hym in this his iudgement , not only the famous lawyer Panormitan , but that notable man Felinus also , with others . And furthermore he affirmeth , that the reasons of the canonistes of these dayes , do proue that priestes after they be ordered may not marry , be to no purpose : because ( saith he ) they be grounded in couetousnes , whiche is not conuenient to the true folowers of Christe . And there in that his disputation he citeth diuers doctors , who do disclose the corrupte intention of the canonistes , in deprauyng and falsyfying the letter & textes of Ambrose & other doctors in the same cause . If the churche of Ptolomais attempted so muche agaynste Christes religion and his apostles , consentyng to elect● a platonicall philosopher , miscredityng the principall articles of our fayth , and that after his open protestation , that he woulde not as then either relinquishe his opinion or yet his wyfe , and was accepted with them both : What wyse man indued with any consideration of christian pollicie , can iustly quarrel with the head pastor of our churche of Englande , to tollerate thynges standing against no scripture at all , so passed as they be ? Yea though they should vse more mercie and clemencie towarde the miserie of those ministers , then some euyll and vncharitable instigatours woulde wishe they dyd .

If the vniforme assent and consent of wryters , haue attributed so large auctoritie to counselles and bishoppes decrees , to dispence so vniuersally , that they say a bishop a mere diocesan may dispence with heretickes , that other may the sooner returne agayne , with scismatickes , with simoniackes , with suspended and excommunicates , with adulterers , with murtherers , in theft , in sacrilege , in deacons matrimonie for afterwardes to be contracted with their protestation , in priestes matrimonies alredy contracted , so it be with a virgin , and that he may dispence in orders and dignities vnder the state of a bishop . If he ought ( saith the lawe ) as bounde by necessarie constraint of spiritual gouernaunce , to dispence either in such cases where either some greater commoditie to folowe may be hoped , or where the peryll of some greater inconuenience may be feared , and sometyme in respecte of the multitude , and to auoyde sclaunder of offence that els might be taken : What may be gathered hereof by the wise reader , and what auctoritie is and may be iustly thought to be resiaunt in the whole order and seignorie knit and conioyned al wholly togethers in one , yf so muche be graunted to euery one of them seuerally alone ?

If the Canons of one councell be drawen commonly to expounde an other , as one lawe to declare an other : then where it is decreed in the fourth councell at Tollet , Quod Clerici qui sine consultu Episcopi sui , vxores duxerint . &c. seperari eos a proprio Episcopo oportebit : That clarkes that without councell or consent of their byshops haue maryed wyues . &c. must be seperated by their owne byshop agayne : Howe reasonably then do these men crie for seperation of such of the Cleargie , who dyd not vpon their owne heades attempt the state they be in , and diuers of them neyther without the counsell nor yet instigation of their onely proper Diosesant : but with the consent and aucthoritie of the whole order of all the Metropolitanes and Diocesantes in Englande , in their deliberat consultation , first among them selues , and after so exhibited to the state of the Parliament : afterwarde in their priuate diocesses commendyng the statutes passed , and sendyng their Chaplaynes abrode in their diocesses to declare the commendations and necessitie of the same : as be yet at this day auncient Bishoppes styll alyue remaynyng , that can beare witnesse of this whiche is here affirmed , yf they were therto required .

Last of all , where that noble prince of famous memori● kyng Henrie the eyght , vsed so much prudencie in reducyng and reposyng his Realme in such godlye knowledge and christian peace , as the measure of Gods giftes graunted vnto hym , dyd moue hym to the same , where in this case what clemencie he vsed , it is not vnknowen , and yet vnder sharp lawes so tempred the rigor of them , that of his owne disposition , a verie few felt the extremite of the execution , though many were drawen into feare by them : His onely example myght reasonably stande agaynst all detractours , for the defence of all such his naturall subiectes left behynde hym : of whom he promoted many so much , that they can not forget hym so soone after his departure , which deserued so much at their handes , when he was here lyuyng : Wherby all estates as be aliue , may by prudent comparison , gladly assure them selues to see the lyke after their departure , of those whom they fauour and preferre in the tyme of their lyues . These thynges ( I say ) considered , may I trust be thought of indifferent and learned christian men , not out of tyme spoken , nor out of due order of obedience or charitie vttered : at the lest way , no otherwyse then charitably meant and intended by the writer of the same . Who as charitably desireth the christian quiet reader to peruse , as benyngly to interprete that which is written : which yet be it alway subiect to reformation of all such , as of conscience and godly zeale , wisheth the aduauncement of Gods glorie , the trueth of his worde , the honour of the Churche , and quiet of this our naturall countrey . Amen .

Aug ▪ . de nup et concupis . Ista controuersia iudicem querit , iudicet ergo Christus .

Iudicet cum eo et apostolus , quia et in apostolo ipse loquitur Christus .

This controuersie requireth a iudge , let Christ therfore be iudge .

And let th apostle iudge with hym , for in th apostle also Christe speaketh .

Non afferamus stateras dolosas , vbi appendamus quod volumus , et quomodo volumus pro arbitrio nostro dicentes , Aug. contra donatist . li 2 ca 6. Hieronim . 24. q. 1. cap. non afferamus . hoc graue est , hoc leue est : sed afferamus diuinam stateram de scripturis sacris tanquam de thesauris dominicis , et in illa quid sit grauius appendamus , immo non appendamus , sed a domino appensa recognoscamus .

Let vs not bryng foorth deceytfull balaunces , wherein we may waygh what we wyll , and howe we wyll , saying after our owne opinion this is heauy , this is lyght : But let vs bryng foorth Gods balaunces out of the holy scriptures , as out of the treasures of the Lorde , and in that let vs waygh what is more wayghtie : nay I say not let vs not waygh , but let vs acknowledge the thynges alredy wayghed of the Lorde .

FINIS .