IF MEN had ben so redy to redresse the filthy and vncleane lyfe of prestes ( for the which they haue been noted moste worthely of the whole world ) as they haue beene to staye them from the hollye state of matrymony ( wherby the amendement of the same shuld haue ensued ) neyther shoulde wyuelesse lyfe haue hadde so many procters as it had , neyther vnchaste lyuyng shoulde so muche haue raygned as it doeth : But they would haue ben as willing to set the pen to the boke to make the vnchaste and vycious lyuers to repent and receaue the remedy of the holly state of matrimony , as some busy bodyes haue been ready to procure statutes & lawes , wherby the vnchaste sole life hath beene wyth feare of the paynes of death continued , and the chast maried lyfe in some state condemned . The cloud which hath so long blinded the eyes of the lay sorte in thys poynt , was the opinion of hollines that they conceaued in preestes , for that they maryed not as other men dyd : and the cloud that blinded the eyes of the priestes , was the gaine that they gotte by their vnworthye estimacion . So the one beyng deceued by simplenes and ignorance , and the other by couetousnesse and vayne glory , haue by a mutuall consent continued this deuelyshe state of vnchaste sole life , to the greate hinderance of vertue , and auauncement of vice , and so to the subuerlion of the kyngdome of Christ and settyng vp of the kingdome of antichriste . To the entent therefore that this cloud of ignorance might bee the soner taken awaye from the eyes of the ignoraunte , and that they myght know , that it is not the vnmaryed lyfe , whyche maketh the preest better in the sight of the lord , but the wourse , if he lyue burnyng in desyres , contrary to the order in scripture commaunded , I haue set forth this little treatise , trustynge hereby to please God , and to edifye his congregation : the encrease of whose kyngdome and heuenly glorye I only seeke , and to quiete the consciences of many , whiche be not yet fully instructed and resolued , in this point . And firste I will begin wyth this generall preposition of Paul to the Corinthians . For the avoiding of fornication ( saith Paul ) let euery man haue his wyfe , 1. Co. 7 & euery woman her husband . These two wordes , euery man , and euery woman , betokeneth that this saiynge of S. Paul doth dispence with no man nor woman , that cannot otherwyse avoyd fornication , but that he willeth all sortes , both of men & women , whiche be endaungered by the reason of their fleshe to fall into fornication , to auoyde the same by the heauenly meane of mariage , which is a remedy apointed of God for that ende and purpose . This phrase of speakynge to call matrimonye a remedy , is not only vsed in the Scriptures ▪ but in the doctours also , who afferme wyth one consente that matrimonye oughte to be vsed in the Churche of God , not only for procreation and increase of the worlde , but also for a remedy of incontinencye . 1. Tim 4 And therfore Paule nameth the doctryne , which would take awaye this remedy , a doctrine of the deuell : by the which wordes it shuld appeare that Paule foresawe no small myschefe , whiche shoulde ensue to the Churche of God , by restraynynge the liberty of mariage , or els woulde he neuer haue termid it so heinously , callyng it a doctrine of deuils . If this doctrine had ben persuaded only to prestes , & not by lawe commaunded , it had ben more tollerable , but seyng it hath a commaundement , it is euident , that it is the same doctryne whiche Paule calleth a doctrine of deuels that for byddeth mariage . But what can all the commaundementes of man , that euer were made , preuayle agaynste the ordinaunce of God , planted in mans nature , in his fyrste creation ? Bow a tree by arte with all the wisdom you can deuise , streinyng it , that it may not grow right , and yet wyl it enioye the power of growing ( allthoughe it be croked ) as long as it continueth in lyfe , obeyinge the ordinaunce and commaundement of God , who at the begynnynge bade it growe and multiplye : Euen so the man , who hathe not the gyft to lyue without a wyfe , but is framed in his first creacion to be one of them , by whome the world shal be increased , keepe hym downe with lawes & statutes as streitely as ye can , yet wil he at one tyme or other , kycke againste the lawe , and seke meanes to mainteine and exercise that nature , which God for the continuance of procreation , hath planted in his fleshe . The lawe and wytte of the lawe makers , canne not so restraine mannes will , that it wyll be vnwillyng to that thyng , where vnto it is moste willyng , it will stryue ageinst the lawe , make it neuer so stronge , other in mynde or in deede , as it appereth by the vnchaste lyfe of those , whyche haue been bounde by lawes , not hauynge the gyfte , with whose lyfe , wourse then lecherouse , I am ashamed to occupye my pen . Howe many thousandes haue their been , whyche haue stryuen ernestly for a tyme to obaye the lawe of sole lyfe , contrary to theyr nature ? And yet haue they in conclusion perceaued theyr owne weakenesse so greate , that they were fayne to geue ouer , and yeld to their nature , not withstandynge their former purpose , and the streight lawe of deathe by man made to the contrary : Neyther fastynge neyther watchynge , neyther any thynge suche lyke , is more able to staye theyr desyre ( theyr lyfe and helthe beynge preserued ) then minyshyng of moisture and earthe aboute the roote of a tree , ( so ye kylle it not ) is able to staye the same tree frome bryngynge forthe of leaues and blossomes in the sprynge tyme of the yeare : whereby it maye appere howe sore the lawe makers of sole lyfe , haue thus longe tyme stryuen agaynste the streame , purposynge to bynde the mynde , whiche beynge indued with the spiryte of God , is at lybertie , whan their bandes haue no further force , but vpon the bodye onlye and the outwarde actions . That mariage & priesthod mai stand together . Yf anye man woulde obiecte vnto me , that mariage can not stande with the order of presthod : I wyl aske him again , whether mariage maie stand as wel with the order of priesthod now , as it myght in the Apostles tyme or not ? If it be answered that it maye not , then muste you shewe a reason why : which reason can not bee shewed , except ye alledge the ordre of priestynge deuised by the byshop of Rome , whiche varyeth in deede almost as farre from the preestes that were of Christes ordryng , as a dum picture from the thynge or person whome it doeth represente . And therfore ought they to bee corrected and redressed to theyr former exaumple : so that it muste needes be confessed , that mariage may as wel stande with the order of preestehod now , as it myght haue done in the Apostels tyme : which thing beyng granted , if I can shewe by the scripture and doctoures that the same Apostels were maried , then may I saye , that the obiection is false , for asmuch as mariage stode with presthod in the Apostels . To proue then that the Apostels were maried , being by shoppes and prestes : Mat. 8. Peters wiues mother ( as the Gospell witnesseth ) was healed by Christe of a feuer , by the which wordes it is playn that Peter had a wyfe which thinge Clemens Alexandrinus writing against them that reproued mariage , doth plainly approue , saiynge : Li. 3. ca. 30. Ecle. Hist. An & Apostolos improbauit ? Petrus etenim ac Philippus , & vxores habuerunt , et filias nuptum dederunt : Do thei reproue the Apostels ? Peter and Phillyppe hadde wiues , and also children , which thei gaue to be maryed . And of the mariage of the same Peter , and also of other Apostles , thus writeth Ingnatius , Saincte Iohns disciple : Non detraho autem caeteris beatis , qui nuptijs copulati fueruut , quorum nunc memini , opto enim Deo dignus ad vestigia eorum in regno ipsius inueniri sicut Abraham et Isaac , et Iacob sicut Ioseph et Esaias et ceteri Prophetae , sicut Petrus & Paulus , & reliqui Apostoli , qui nuptijs fuerunt sociati . Qui non libidinis causa , sed posteritatis sub rogande gratia coniuges habuerunt . That is to saye : I discommend not other hollye men , whych were maried , of whome I haue nowe spoken , My desyre is , that I maye be founde acceptable to God in hys Kyngedome at theyr foote steppes , as Abraham , Isaac , Iacob , Ioseph , and Esaye bee , and all the reste of the Prophetes : As Peter , and Paule , and the reste of the Apostles , who were coupled in maryage , and yet not maryed for the fulfyllynge of theyr ●odely lustes , but for the mayntenaunce of theyr posterytee and ofsprynge . Whome shoulde we allowe for a wytnesse of the maryage of the Apostles , if ye wyll refuse Ingnatius ( who testifyed Chryste by his martyrdome and deathe , and was in the same worlde a dissiple of Saincte Iohn the Euangelyste . ) If the prouerbe bee true whyche is vsed of Plautus the Comic . Plus valet oculatus testis vnus , quàm auriti decem : One eye witnesse is more woorthy to be estemed , then tenne eare witnesses . We oughte to geue more creadyte to Ingnacius , thenne to any other , whose knowlage is only grounded vpon a contrary reporte . Saincte Ambrose dooeth also confirme the same sentence , saiyng : In Ca. ●2 . prim . epist. ad Cor. Omnes Apopostoli , excepto Iohane , vxores habuerunt , Al the apostles , except Iohn , had wyues . So that I trust , I nede not to laboure any more in prouynge this pointe ( it beynge proued by so olde and autentike writers ) that to be a priest and to haue a wyfe , be not repugnaunte , but stande so well together , that the Apostels were Byshoppes and preestes , and yet they had wyues not withstandyng . But what nedeth me to wander so farre in the doctoures for the proofe here of ? whan this thing may otherwise be easly shewed by the scriptures it selfe , firste and formost saith Paule both to Timothy and to Tite : 1. Tim 3. Tit. 1. A bishop or priest , must be the husband of one wife . Paul doth not say : It is ynough for him if he hath had a wife , but he saith in the present time : Si quisest sine crimine , vnius uxoris uir . & oportet episcopum irreprehensibilem esse . He muste esse , be , the husbande of one wyfe . Neither finde I greate fault with the doctours which chaunge , be , into hath byn . But suche Bysshops and Preestes as neither bee neither haue beene maryed , neither wille marrye to this daye , muste find some other exposition , for this texte of S. Paule , or els can not I se how they can excuse them selues , but that thei shal be found gilty by this description and rule of a blamelesse Byshoppe . I remenbre that Theophilacte vpon this texte fyndeth a faulte with suche , Theoph vpon . 1. Tim. 3. as would haue a wyfe , in this place , to sygnyfy one Churche or one benefice : but they which so wrieth the scripture , oughte rather merily to be laughed at , then to be with studie confuted , for experience doth declare , that thei would rather ( vxor ) a wife , in this place shoulde signifie twenty other mens wyues , than one of their owne . They handle the scriptures , as S. Hierome did against Iouinian : That is to saye , make it sound as it is writhed , and not as it was wrytten . The wordes of them selues be so plain , that it can not be denied , but that Paule ment that it was not only a thing of sufferaunce , but veray conuenient , or rather requisite for a byshop or a prieste to haue a wyfe . This haue I proued by the woorde of God , by the doctours , and by the example of the Apostles , that presthode in his most holynesse and perfection , maie well bee ioyned with the holy state of matrimony . If any man would pretende , Mariage is no hynderance to a godly lyfe . Chriso . ho. 21. in gene. that mariage shuld hinder him from the seruyng of God , let hym reade Chrisostome in Genesim . And in an other place also , in a sermon that he made against the Iewes , the Gentyles , and the heretykes , vpon the mariage made in Cana , where he hath these woordes : Nec excuses te propter nuptias , Dominus tuus nuptijs interfuit , & nuptias honestauit , & dicis , nuptias obstaculum esse ad pietatem ? Nullum enim ad pietatem est obstaculum . Vis cognoscere quia nihil nocet habere vxorem & liberos ? Moses , nonne vxorem habuit & liberos ? Helias , nonne virgo erat ? Nonne Moses Manna de celo deduxit ? Nonne Elias ignem de coelo deduxit ? An nocuit huic virginitas ? an impedimento fuerunt huic vxor & liberi ? Vidisti Heliam aurigam in aēre : Vidisti Mosen in mare viatorem : vide et Petrum ecclesiae columnam , quia & ipse vxorem habuit . &c. Excuse not thy selfe , because of mariage ( saith Chrisostom ) thy Lord was at a mariage , and commended it with his presence : And saiest thou , that mariage is a hynderaunce to a godly lyfe ? It is no hynderance to a godly lyfe . Wilt thou know that it hurteth nothyng to haue a wife & children ? Had not Moyses a wyfe and children ? Was not Helias a virgin ? Dyd not Moyses brynge Manna from heuen ? Dyd not Helias bryng fyre from heauen ? Dyd virginitee hynder the one ? Or dyd maryage hynder thother ? Thou seest Helias ridyng in a carte in the ayre : Thou seest Moses passyng thorough the myddes of the sea : Beholde Peter also , a Piller of the Church , had a wyfe . &c. In case that ye thynke that the examples of Moses , Helias and Peter , be not enough , I wyl be so bolde ( to bring example of Chrysostome ) to adde vnto theym thre : hollye Abraham , and all the rest of Patriarkes and Prophetes of the olde testament : All the Apostles of Christ in the new testament , Actu. 21. Philip the euangelist , who had many doughters : Cheremon , a bishop in Egipt , of a citie called Nilopolis : These shall ye haue ●in Eccl●si . histo of Euseb. Philias also , whiche was bothe byshop and Marter , and Policrates , a Byshop of the Ephesians , which sayd : Seuen of my fore fathers by ordre , wer Byshoppes of this See , and I am the eyght : Spiridion , and a great numbre of holly men mo , whiche all were maried & highly in the fauour of God . Mariage was no more hinderance to Abraham and the rest of the Patriarches , touching the trew seruice of God , and beyng in the fauour of god , then it was to Moses . Mariage was no hinderance to all the rest of the Apostles , neither is it this day to any other godly man : so that by the meanes thereof , they bee not caste oute of the fauoure of God , more then was sayncte Peter . And saincte Ihon Chrysostom vpon the epistle to Tite , sayeth : Adeo preciosa res est matrimonium , ut poss●t quis cum eo ad sanctum Episcopatus solium sub●ehi , So precious a thynge is Matrimonye ( sayeth he ) that a manne maye ascende with it to the holly seat of a byshop . Let then this vayne quarrell , that mariage shoulde hynder enny man from the seruice of God , be no more alledged , as though there were a great matter in it , when it is sufficientely shewed , that there is none in deede .

But this geare , they thynke , wyll soone bee aunswered , grauntynge that the Apostles and other holly bishops and priestes had wyues as I say : Mary , than will they say agayn , that neither the apostles neyther the reste of the forenamed Ecclesiasticall persons had any matrimoniall vse of their wyfes , after the tyme of their election to their ministery , but did put them away , and vtterly forsooke the companye of theim , after that tyme . Well , yet than graunt they , that the apostles and other holy byshoppes and priestes had wiues , euen in the tyme of their apostleshyp and ministerye , whyche thyng I take at their handes as wonne good grounde . For by that , haue al they granted ( whiche flee to this obiection ▪ that a maried man maie be a prieste , his wyfe being aliue . After this victory then let vs thus procede : The apostles ( they saie ) put awaye their wyues , after the tyme they were called to the preachynge of the Gospell . If I should aske ye , howe you proue that , shoulde not the beste reason or auctoritee that ye coulde bryng for your purpose bee blynde reason or coniecture ? Well , answer what ye shal thynk good , whan I haue made aunswere to your former obiection . Whan ye speake of puttyng away of wyues , it is conuenient , that ye call to remembrance the laufull causes why a man may put awaye his wyfe , by goddis woorde : And in serchyng , ye shall fynde there , that a man can not put awaye his wyfe for any other cause , Mat 5. & . 19. but for adulterye onely . Than is the preachynge of the Gospell no cause , why a man shoulde put away his wyfe . Muche lesse for the Apostles of Christe , whose lyfe was a rule to all the reste of the Christen congregation . I trust you bee not so shamelesse , that ye wyll chalenge the Apostles wynes to bee euyll women , for the mayntenance of your fond reason . And yet yf you woulde so dooe , it maye be gathered by the Scripture that they were godlye and obedient women to their husbandes to your confusion . It is to be thought , that suche as Christe appoynted to rule the whole Congregacion , were hable to rule their wyues , their chyldren and family , or elles shuld not Christ haue obserued the same rule in chusyng of his apostles , as Paule prescribed to Timothye , in chusynge a Bysshoppe . 1. Tim. 3. If they were obedient wyues to their husbandes ( as by that scripture it may bee gathered that they were ) you must nedes graunt , that the Apopostles dyd not put away their wyues , for if they hadde , they shoulde haue offended agaynste Goddes woorde , who chargeth man , not to put awaye his wyfe for any cause , but for adultery only .

Thus then I conclude : Goddes woorde sayeth , that no man maye put awaye his wyfe excepte for adultery , ergo , they dyd not put them away . Yea , and further it maye be thus proued by scripture , that they had Matrimoniall companye with theire wyues in thys wyse . The worde of God was the onely rule of the Apostles lyfe : So that what soeuer Goddes woorde commaunded them , so they dyd : But Gods worde commaunded them , saiynge : Vir uxori debitum reddat , 1. Cor. 17 similiter et uxor uiro . Let the man render the dutye of a husbande to his wyfe , and the woman to her husbande .

Ergo , the Apostles beyng ruled by the sayde scripture , & obeiyng gods worde in this poynte , had matrimonial company with their wiues , and did acordyngly as scripture willeth them . For a profe wherof , the scripture doth testify that the apostles & the brothers of the Lord & Cephas , caried their wiues about with them , to what purpose I pray you ? if it wer not for the auoidynge of that inconuenience , agaynste the whyche , matrimonie is prouyded by god for remedye . If a wyfe be a trouble to theim that be prieestes ( as some do alledge it ) why lefte they not theyr wiues at one place remainyng , and discharged theim selues of so cloggyng a cariage ? as by the scripture it shoulde seeme that Paule dyd . I doubt not , but that they wold haue so doone , yf the infirmitee of the fleshe had not dissuaded them to the contrary . Retourne not to your former fantasy , sayeng as ye bee wont , that ye can not be answered , for if ye can defende without blushyng , that scripture rightly alleged , is not sufficient to confound your coniecture whyche is directly agaynst it , than is your face so blyndelesse , that it can not blusshe . A priest may not put awei his wife vnder pretence of holines .

And because no man should pretende a religious holynesse , by the meanes whereof he myghte shyfte awaye his wyfe , the apostles decreed , as it appeereth in their Canons , Apostolorum Can. 5. that Episcopus aut presbyter vxorem propriam , nequaquam sub obtentu religionis abijciat , A bysshop or a prieste in no wyse maie put awaie his wife , vnder the pretence of holynesse , and colour of religion : by the whiche Canon it maie appeere , that the apostles dyd not put away their wyues . And yet came there a sorte of heritikes , named Eustachiani , shortly after the apostles tyme , who sayde , that priestes that were maried shuld not be set by , and disswaded the people from receauyng the Sacramentes at suche priestes handes : For the condemnation of whiche heretikes in the old councel of Gangris , The counsayle of Gangris whych was about the same tyme , that Nicene counsel was , This decree was made : Si quis discernit presbyterum coniugatum , tanquam occasione nuptiarum , quod offerre non debeat , & ab eius obla●ione ideo abstinet , amathema sit : If any iudge a maried prieste , as thoughe he shoulde not minister , because he is married , and so for that cause withdraweth hym selfe frome suche a priestes ministration , let hym be accursed . This godly counsell of suche antiquitee , compelled not the priestes of these dayes to putte awaye their wyues , neyther condempned them frome their company , but allowed and commaunded theym vnder the payne of accursynge , to kepe styll their wyues , and condemned the Eustachians for heritikes , who vnder the pretence of holynesse were offended with the mariage of priestes , and held the contrary opinion to the counsell . And there is a place cited out of S. Gregory in the Decrees , whiche dothe plainly declare , that it is a lawe of man , & directly agaynst the law of God , that any man should put away his wyfe vnder such a pretence : Dist. 27. q. 2. Sunt qui dicunt These be the wordes : Sunt qui dicunt , religionis gratia coniugia debere dissolui , verum sci endum est , quod si hoc lex humana concessit , lex tamen diuina prohibuit , per se enim veritas dicit : Math. 19. Quos deus coniunxit ▪ homo ne separet . Qui etiam ait : Non licet dimittere vxorem , Ibidem . excepta causa fornicationis . Quis ergo huius latori legis contradicat ? scimus quia scriptum est : Erunt duo in carne vna . Gen. 2. That is to say : Somme there bee , whiche holde opinion , that marriage ought to be broken for relygions sake , but it muste bee knowen , that all thoughe the lawe of man hath so graunted it , yet the lawe of God hath forbydden it . For the truthe it selfe sayd : Math 19 Let not manne separate theim , whome God hath coupled . And it also sayeth : It is not laufull for a man to put awaye his wyfe , excepte for fornication . Who than maye gayne saye this lawmaker ? For we knowe that it is written : Gen. 2. They shall bee two in one flesshe . Marke these woordes I praie you , and ye shall perceaue that they neede no interpretation nor wresting , for the proofe of this purpose . What wolde you haue more sayde , the thing beyng proued by the scripture , by the Canons of the Apostels , & by the old ancient counsayles and doctours ? me thinketh ye shuld change your iudgements , and say another while , as it is largely proued , that the Apostels dyd not put away their wyues , but companyed wyth them , after the tyme that they were called to the preaching of the Gospell , without pretendyng holines of religion .

But then will ye fall on meruailing , how it came first to passe , Priests to put awaye their wiues was the inuention of the Byshope of Rome . that priestes dyd put away their wyues , they hauyng no warrant so to do by gods worde , neither yet exaumple of the Apostels of Christe , and other holye fathers in the Primitiue Churche : From this meruaylynge I truste easelye to delyuer you , if ye wyll take paynes to reade on a littell . Howe shuld Antichrist haue been knowen , if the prophecyes of him shulde not haue been fulfilled ? And one of the chiefe markes , wherby Daniel appointed out Antichriste is , that he shoulde forbyd maryage : whose prophecy must bee fulfylled . 1. Tim. 4. And Paule likewyse prophecyed , that suche doctoures shulde come in the latter days , whiche should confirme that dyuelishe doctrine of Antichriste , forbiddyng men to marye . This doctrine was firste founde out by the diuell , for the maintenaunce of whooredome and all filthye kind of liuing : And it was broughte to passe by the deuelles highe preest , Antichrist , the byshop of Rome , whose power by vsurpation extendeth thoroughout the moste part of Christendom , published and stablysshed this dyuelyshe doctrine against the mariage of preestes , contrary bothe to the doctrine of Christe ( for the whyche cause , it may wel bee called the doctrine of Antichrist ) and contrary to the example of th apostles , as ye haue hearde . And for a profe , that Antichrist byshop of Rome was the first setter abrode of this diuelyshe doctrine , I wyll cite vnto you a playn place ex sexto synodo . 6 Synod . distin. 3● . cap. Quum in Roma . Quum in Romani ordine canonis cognouimus esse traditum , eos qui ordinati sunt diaconi vel presbyteri , confiteri ꝙ non iam suis copulentur vxoribus , antiquum sequentes canonem apostolicae diligentiae , & constitutionis sacrorum virorum , legales nuptias amodo valere volumus , nullo modo cum vxoribus suis eorum concubia dissoluentes aut priuantes eos familiaritate ad inuicem in tempore oportuno : Quicunque ergo diligens inuentus fuerit in subdiaconali ordinatione aut diaconali aut sacerdotali , hij nullo modo prohibeantur ad talem ascendere gradum pro vxoris suae cohabitatione , Nec etiam tempore ordinationis suae profiteri castitantē cogantur , quod abstinere debeat à legalis vxoris familiaritate . Si quis igitur praesumpserit , contra apostolicos canones , aliquos presbyterorum & diaconorum priuare à contactu & communione legalis vxoris suae , deponatur . Similiter & presbyter aut diaconus , qui religionis causa vxorem suam expellit , excommunicetur : si vero in hoc permanserit , deponatur . &c. The englysshe wherof is this ) For as muche as we knowe , that it is in the Canons of Rome , that suche as be appointed to take the order of Deacon or prieste , confesse that they haue not matrymonyall companye of theyr wyues : Wee , followynge the olde Canone and rule of the apostelles dylygence , and the Constitutions of holly menne , wylle , that frome hensefoorthe , lawfull marriage be effectual●e , myndynge in no wyse to lowse the mutualle copulacyon of them with their wyues , or els staiyng them from their familiaritee together in tyme conuenient . Who soeuer therfore be found worthy in the order of subdeacon , deacon , or preeste , let him in no wise be kepte backe or forbydden to ascende vnto such a degree for that he hath his wyfe dwellynge with hym , neither let him be compelled to professe chastitye , whan they take orders , wherby he should forsake his lawful wiues company . Therfore if any man presume contrary to the Canons of the Apostles , to take away the mutual embrasinges and companiyng with their laufull wyues from any preest , or deacon , let hym be disgraged : Likewyse that preest whiche putteth away his wife for religions sake , let him be excommunicate , and yf he so contynue , disgrade hym . Thus farre haue ye herd the woordes of the synode , by the which it is plaine , that the Canons of the Romyshe sorte , and the Canons of the Apostles be contrari . The Apostles taught one thyng : The byshop of Rome brought in another . Nowe iudge you whether is beste for vs which professe Christ , to follow the Apostles of Christ , or the Romyshe Antichrist ? The law of God , which wylleth byshopes and preestes to mary : or the doctrine of the deuyll , as Paule calleth it , whiche forbyddeth theym maryage . It is an extreme wickednes abhorred of God , to stablyshe & defende a doctrine of deuils , contrary to the word of God , contrary to the example of the apostles , contrarye to the ordre of the Primitiue Churche , to the subuersion of chastitie , to the maintenance of hoordom , & other fleshly beastlines : but whosoeuer forbyddeth mariage to theim that hathe not the gyfte of sole life , stablisheth a doctrine of deuils , with al the inconueniences before rehersed . Ergo , thei that forbid mariage to them whiche hathe not the gift of sole life , commaund an extreme wyckednesse abhorred of God . For a further profe of this my purpose , I haue thought good here to recite certayne practises of the bysshop of Rome , which he vsed to bring this matter to passe . It were to tedious , to rehearse all the names of those Antichristian byshopes , that were the patchers & proppers vp of this Decree . Yet one or two of them can I not well passe ouer , but especially Gregorye the .vii. otherwyse named Hildebrande , whose life , who soeuer hath read , may perceiue that he was one of the chiefe authors of the wyuelesse lyfe of the clergye . Reade thoroughout the Cronicles , and I thynke you shal fynde few or none more vicious , more ambicious more cruel , more lecherous : Ye shal be forced to say , that Hildebrand was euen a meete serpent to spit out such a poison at the commaundment of Antichrist , amonge the people of God . Thistoriographers doth abundantly testify , what tumultes & rufflynges he caused at Magunce & Constance , & many other places in Fraunce and Germanye , for th establishment of this most abhominable law against the mariage of preestes .

And that ye may be the better acquainted with his practises , both in these & all other christian Realmes , ye shal vnderstand , that amongest other letters sent to other parties , he addressed also hys letters to Otto byshop of Constance , commaundyng , the he shuld forbyd the mariage through out his diocese , of suche preestes as were not yet maried , & that he shuld breke & loose the matrimonial knot betwene them , that were alredy maried : But Otto ꝑceauing right wel th ūgodly purpose of Hildeb . neither would diuorse those preestes which wer maried , nother deny the liberti of mariage to such preestes as wer yet vnmaryed . The byshope of Rome therfore cursed him , and discharged his subiectes of their dutyes and obedience towardes hym , and appoynted Otto a daye , to appeare before him at Rome in a counsell apoynted . In that counsel Hildebrand with thother bishops of Itali amongest other things , established stoutly a law , that from thenceforth , preestes should not mary . And that such as had maried , shuld other forth with put away their wyues , or els be clearely expelled from all ecclesiasticall function . And none to be admitted into the ordre of preesthode , vnlesse he fyrst were sworne , neuer to mary . This Decree of the sole life of preestes ( when the counsell was dissolued ) was publyshed throughe oute Italy . And the byshops euery wher there , were commanded bothe to obey and execute it . And lykewyse were the byshops of Fraunce forced to obey the determinacion of the same Decree , made by that same counsel of Rome : But the clergy of Fraunce withstode boldly Hildebrandes decree , and cried with one assent , affirmyng , that counsell to be directly agaynst Goddes holye woorde . And that the byshop of Rome tooke that thyng awaye from preestes , whiche both God and nature had giuen vnto them : and that the said byshop of Rome was an heretique , & th auctor of a wycked doctrine , by the suggestion not of the holy gost , but of the deuyll himselfe : and moreouer that his decree was contrary to this saiyng of Christ : Math. 19. All receaue not this woorde : and contrarye also to this holsome doctrine of Saynt Paule : As touchyng virginitie I haue no commaundement of the Lorde : 1. Cor 7. And he that can not absteyn , let him mary : And contrarye also bothe to the Canons of the Apostles , and of Nicene counsell . They founde faulte with this Hildebrande for that he wolde haue theim contrary to the order of nature , lyue lyke Angels without the company of women , and that he hadde also by this Decree opened a window to whooredome and al vnclennesse . Insomuche that they answered with one voice , that thei had rather lose their benefices , then forsake ( agaynste the woorde of the Lorde ) theire wyues . And ( sayde they ) if maryed preestes be an euyl syght to the bishop of Romes eyes , then let hym call Angelles downe from heauen to be ministers in the Churche . But the byshop of Rome was nothynge stirred with all these godly reasons & authorities of scripture , neither yet with the Decree of the holly Nicene counsell , but moued continuallye the myndes of the byshops , with swarmes of imbassadours , & sendyng of letters thycke and threfolde , accusynge theym for their slackenesse & negligence , and also thretnyng them with the plage of his curse , vnlesse they compelled their preestes to obeye his Decree . So that a great numbre of bishops beyng forced by this tirannye of the byshop of Rome , applyed them selues to take away the lawfull law of matrimony frome their preestes . But th archebishop of Magunce perceauing that it woulde be a weghty and no easye thynge to compasse , to take Mariage cleane awaye frome the preestes of his Diocesse : fyrste he admonyshed theym frendlye of this Romysh Decree , geuyng them halfe a yeares respite , for to consult vpon the thynge , and aduertisyng them earnestely to obey the byshop of Rome and hym . And that they woulde of theim selues willynglye do that thyng , whiche they shoulde in conclusyon , wyll they nyll they , be constrayned to dooe : otherwyse he shuld be forced to attempte some thing more greuous agaynst them .

The halfe yeare beeynge expyred , Tharchebyshop called a conuocation at Erifort , where he commanded them , accordyng to the bishop of Romes decree , either vtterly to forsake and forswere mariage , or elles to leaue of their ecclesiastical ministerie : but the clergie defended them selues against Hildebrandes Decree , with scriptures , with reasons , with saiynges of counsels , with th examples of their forefathers , & with a numbre of vnanswerable argumentes , wherby they proued , that the sayd Decree was nothyng to be estemed , but to be worthyly of all men reiected . And whan tharche bishop replied , saiyng , that he was compelled of the bishop of Rome , & that he could do no lesse but accomplishe and kepe his lawes . The clergy perceauyng that there coulde be no meanes made to compasse theyr bishop , neither by disputation , neither yet by intreaty , they withdrew them selues a litell from the counsell , as purposyng to consulte vpon the matter : some thought not good to returne into the counsell , and some other thought it was good to returne , and pluck th archebishop out of his chaire by the eares , handling hym as he had deserued , that there might a notable testimony remayn to their posterite of his worthy deth on that sorte , so that all his successours might take ensample by hym to beware how they toke away such priuileges and libertees from the clergi . Th archebishops spies , made reporte vnto hym of theyr intente , that went out . Then sent the archebyshope somme of his frendes to them that were without , for to counsell them to conceaue a good opinion of their bishop , and to wyl them quietly to retourne agayn into the counsell . They were contented and retourned . Than the archebyshop made promise , that he would do the best he coulde to change the byshop of Romes mynde , wyllyng them in the meane season to returne to their cures . The next yere folowyng , the byshop of Magunce at the commandement of the byshop named Curiensis ( whom the bishop of Rome had sent in ambassage vnto hym , bothe with his letters and commandement ) called a counsayle at Magunce . In this counsayle he commaunded the clergie vnder the peyne of cursyng , that they wolde immediatly in that present Synode , either vtterly forsake their wyues , or els their ministery for euer . The Clergie pleadid theyr owne cause boldely : and whan they perceyued that their answere coulde not be herde , but that they should be compelled by the tyrannie of the byshop of Rome , to obeye , there was a sodayn tumulte , wherein the ruffelynge was so violente , and with suche a force , that bothe the byshop of Romes ambassadour and the archebyshope were putte in ieopardie of their lyues . The counsayl brake vp . The archebyshop perceyuynge and fearynge the daunger of the matter , woulde medle no more with the reasonyng therin , but committed all togither to the byshop of Rome , therein to doo what he shoulde thynke good . But he would here neither Scripture , neyther reason , neyther any auncient wryter sence the apostles tyme . His eares were stopped agaynste all reasons , whyche were contrarye to his opinyon : he heaped vp his thunderboltes of cursynges and excommunications vpon all theym that woulde not obeye this sayenge of his : we wyll , charge , and straytely commaunde you . He wente foorthe on lyke hym selfe , withoute all feare of God , withoute all reuerence to the holly Scriptures , as a horne woode beaste , for the mayntenaunce of his dyuelyshe Decree , pretendyng alwaies a zeale to chastitee , that he myght the safelyer lyue without suspicion in his accustomed lecherous life , whereof the histories doth plentuously intreate , and thus by violence and tyrannie , he compassed his purpose .

The lyke practyse to this that was vsed in Italye Fraunce and Germanye , hath been vsed also in Englande by the bysshops at sundrye tymes , but namely in kynge Edgars dayes , thorough the suggestion of the bysshoppes , Dunston , Ethelwald , and Oswalde , thre monkes , by whose procurement to Iohn the .xiii. of that name , bishop of Rome . The pristes , who were named secular canons , were banyshed out of their colleges of Wynchester and Worcetter , and sundry other places of the realme , bycause they hadde wyues , and monkes were placed in theyr roumes . The chiefe cause that was layde to theyr charge wherfore to put them oute of their lyuynges was , that they were maried . But why I pray you were the monkes nowe of late dayes agayne displaced ? If Matrimonie myght be called a faulte ( as God forbydde that any christen tongue shoulde abuse it selfe in so speakynge ) yet had it been but one fault . Nowe for that one faulte ( as they call it ) what a numbre of fautes I praye you , were there founde in the abbaies at the kynges maiesties visitation ? Dyd nor the confessions of theim selues , in man●r without examination , wytnes those abbays to be the store houses of al vicious lyfe and abhomination ? Was not there couched togither in one dunghyll , superstition , ydolatrie , pryde , malice , ydelnesse , ignorance , abhorryng of maryage , and yet a satisfyeng of their stynkynge lustes of theyr bodyes other ways ? and vnder the pretence of obedyence to theyr Abbotte or pryoure , dysobedyence to God , and theyr prynce , &c. These were the holly ones , whome Dunstone placed in steede of the Preestes , whyche lyued in Godlye marryage . These were the chaste and vertuous lyuers , agaynste whose lyfe it was not lawfulle to speake . But yee maye see by theyr ouerthrowe , how well God was pleased with theyr woorkes . Ye may see how woorthily God hath caste downe theyr begun buylded Babylon , and hathe scattred those blyndlynges to their vtter confusion , and his moste heauenly glory . Thei entred theyr houses as though God hadde geuen theim possession , but thankes bee geuen to God , who hath sent Christ with his whyppe , challengynge theym for papystes and lyars , and declarynge to all the whole worlde that they haue made his howse a Sodomyticall denne of beastelye blynde wretches and steale swat theeues . The selfe same thynge was also practysed by Anselme archebyshoppe of Caunterburye , in Henrye the fyrste his dayes , the seconde yeare of his Reygne , in a Counsaylie holden at London , where he forbadde the preestes of Englande to haue wyues . It was at that tyme a straunge mattier vnto theym : Libro . 7. For as Huntingdon●nlis dooeth wryte , they were neuer forbydden vntyll that day . And for a confyrmacion of Anselmes facte , there was sente into Englande , frome the Byshope of Rome one Ioannes Cremenses , a Cardynalle , who helde a Counsaylle at London , where he alledged many reasones for the restraynte and prohybytyon of Preestes marriages , and amongest other allegacions , he sayde , that it was an exceadynge great abhominacion , for a preest to aryse frome a whores side ( for so he called preestes lawfull wyues ) and immediatly to goe make gods body . Yet it came to passe that although he hadde the same day sayde masse ( which he called the makynge of Gods body ) he was taken with a whore the same nyght . From whence came this felow I pray you ? came he not frome Rome ? was he not a Cardinal ? was he not sent frome the capitayne generall of Antichristes kyngdome the bysshoppe of Rome him selfe ? What neede we then to doubt from whence this lawe of wyuelesse lyfe came fyrst , and who were the stablishers therof ?