AD
LAVDEM
TVAM
DOMINE
.
HEr
folowith
an
answer
/
that
I
Thomas
Abell
priest
haue
made
vnto
a
certain
ynglishe
boke
late
put
forthe
and
imprinted
:
which
doith
falsly
affirme
and
saye
that
it
is
againste
the
law
of
God
/
and
againste
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
widowe
left
without
yssewe
/
and
that
the
Pope
hath
no
power
to
dispence
vpon
suche
mariage
:
the
which
saing
you
shal
se
declared
and
prouid
false
/
more
clerly
&
more
largely
by
holy
scripture
/
by
holy
decrees
/
by
doctours
/
and
expounders
of
holy
scripture
/
and
also
by
reason
here
within
/
than
at
the
beginninge
of
my
answer
/
And
in
lyk
maner
ye
shal
se
this
proposicion
and
sayng
declared
and
prouyd
trew
/
that
a
cristen
man
may
lefully
mary
his
brothers
widowe
left
&c.
bothe
by
the
lawe
of
God
/
and
by
the
lawe
of
nature
:
and
that
the
Pope
hath
power
to
dispence
vpon
suche
mariage
:
for
thowghe
at
the
beginninge
of
myn
answere
/
I
shewe
sufficiently
the
first
saynge
to
be
false
/
and
this
other
last
proposicion
and
saynge
to
be
trew
:
yet
for
bicause
that
I
am
compelled
to
folow
the
processe
of
the
ynglyshe
boke
which
I
answere
to
:
I
declare
and
proue
the
rehersid
proposicions
more
largely
within
this
myne
answere
according
as
the
occasion
is
offerd
:
the
which
if
I
had
done
also
in
the
beginning
I
shuld
haue
/
rehersed
one
thing
and
one
profe
many
tymes
/
and
so
my
answere
wolde
haue
bene
very
tedious
and
longe
.
FOr
asmuche
as
now
of
late
ther
be
certayn
persons
that
haue
made
a
boke
in
Latyn
and
the
same
haue
translated
it
again
into
Englishe
/
where
they
doo
affirme
and
saye
that
a
man
to
mary
his
brothers
wife
a
widowe
/
left
without
yssewe
/
is
so
vnleful
and
so
againste
the
law
of
God
/
and
against
the
lawe
of
nature
/
that
the
Pope
hath
no
power
to
dispence
vpon
suche
mariages
/
whether
they
be
made
and
contracte
al
redy
/
or
els
yet
to
be
made
or
contracte
:
I
am
at
this
tyme
compellid
and
constrayned
by
my
profession
and
promesse
that
I
haue
made
vnto
owr
sauiour
criste
to
answere
vnto
this
vntrewe
sayng
and
to
speke
agaynste
it
.
FIrst
for
bicause
to
saye
and
affirme
that
it
is
forbidden
bothe
by
the
lawe
of
God
and
by
the
law
of
nature
for
a
man
to
mary
his
brothers
wife
a
widow
&c
and
that
the
Pope
can
in
no
wise
dispence
vpon
suche
mariage
made
/
or
yet
to
be
made
is
very
false
and
vntrew
:
and
also
gret
and
high
blasphemy
to
god
is
law
and
to
almighty
God
him self
as
I
shal
shew
ye
here
after
ANd
secondly
I
am
compellid
and
bounde
to
speke
against
this
proposicion
and
sayng
/
for
to
admonyshe
and
giue
my
neighbour
knowleg
of
this
vntrew
opynion
that
is
nowe
set
owt
in
printe
and
goith
a
brode
/
to
aduertyse
hym
to
take
hede
of
this
saynge
and
to
giue
in
no
wise
credence
vnto
it
/
for
it
is
no
smal
daungere
to
mens
sowles
to
beleue
this
false
sayng
and
gret
blasphemy
/
the
which
vngraciouse
persons
haue
/
and
in
their
bokes
do
coloure
and
ornate
with
myche
rethorike
and
eloquent
wordis
to
th
entent
that
their
false
proposicions
&
sayngis
shuld
be
the
soner
beleuyd
&
accepte
of
the
reders
.
And
so
thus
for
these
causes
I
am
compellid
to
answere
and
speke
against
this
before
rehershed
boke
/
in
the
which
answere
I
wil
with
the
assistence
&
helpe
of
almyghty
God
shew
ye
how
that
this
proposicion
&
saynge
is
false
&
highe
blasphemy
to
almyghty
God
to
affirme
&
saye
that
it
is
forbiden
&
to
be
against
the
law
of
God
/
&
against
the
law
of
nature
that
eny
man
shuld
mary
his
brothers
wyfe
a
widowe
/
lefte
&c:
and
that
the
Pope
hath
no
power
to
dispence
vppon
suche
mariagis
whether
that
they
be
contracte
al
redy
/
or
els
yet
to
be
made
&
contracte
/
&
I
wil
also
here
shewe
ye
that
this
is
trew
that
a
man
may
by
the
law
of
God
and
by
the
law
of
nature
lefully
mary
his
brothers
wife
a
widowe
left
with
out
yssewe
/
and
that
the
Pope
hath
power
to
dispence
vppon
suche
mariages
and
to
licence
a
man
so
to
mary
.
THre
thinges
principally
I
note
that
the
persons
the
which
haue
setforth
their
boke
do
saye
.
The
first
is
this
.
In
the
preface
of
their
boke
they
say
that
the
vniuersites
haue
confirmed
their
determinacions
vpon
the
leuitical
laws
by
the
whiche
it
is
forbiden
that
eny
man
shulde
mary
the
wife
of
his
brother
departed
without
children
.
The
seconde
principall
pointe
and
their
saynge
is
writen
in
the
forsaid
preface
the
which
is
this
.
That
it
is
forbiden
bothe
by
the
law
of
God
and
by
the
lawe
of
nature
that
any
Cristen
man
shulde
mary
the
wife
of
his
brother
dyinge
without
children
.
The
thyrde
principal
pointe
and
sayng
is
writen
in
the
same
preface
ioyned
vnto
the
second
sayng
whiche
is
this
/
that
the
Pope
hath
no
power
to
dispence
vpon
eny
suche
mariagis
whether
they
be
contracte
all
redy
or
els
yet
to
be
contracte
.
Now
to
their
firste
sayng
.
where
they
write
that
the
vniuersites
haue
confirmed
their
determinacions
vppon
thes
leuitical
lawes
by
the
which
yt
is
fo●biden
that
eny
man
shuld
mary
the
wife
of
his
brother
departed
without
children
.
Beholde
here
I
praye
ye
vppon
how
goodly
and
substanciall
a
grounde
thies
persons
do
say
that
the
vniuersites
haue
buylded
&
set
ther
determinacions
.
thei
say
vpon
the
leuitical
lawes
by
the
which
it
is
forbiden
that
any
man
shuld
mary
the
wife
of
his
brother
departed
without
children
:
when
that
in
al
the
leuitical
law
ther
is
no
such
mariagis
forbiden
as
euery
man
may
perceue
&
vnderstand
the
loke
upon
the
leuitical
lawes
/
&
also
as
ye
shal
se
it
more
largely
declared
here
after
/
&
by
this
also
ye
may
perceue
what
thies
vniuersites
haue
determined
/
that
is
in
dede
no
thinge
but
a
proposicion
the
which
ys
very
false
euen
lyke
as
then
grounde
is
that
they
haue
bilded
their
determinacions
vpon
.
Now
to
the
second
pointe
principal
/
and
saynge
of
thies
persons
where
as
they
saye
that
it
is
forbiden
bothe
by
the
law
of
God
and
by
the
law
of
nature
that
eny
cristen
man
shulde
mary
the
wife
of
his
brother
departed
without
children
:
this
is
likewise
falce
/
First
it
is
not
against
the
lawe
of
God
:
for
in
the
law
of
God
/
God
him self
by
his
seruant
Moyses
dide
commaunde
and
that
vpon
greate
payne
that
euery
man
of
the
Iues
shuld
mary
his
brothers
wife
a
widowe
left
&c.
as
it
is
playnly
expressed
in
the
olde
lawe
/
nor
suche
mariagis
be
not
forbiden
in
the
new
law
/
as
ye
shal
se
it
euidently
proued
:
ALso
Ierome
saith
that
at
the
tyme
that
Abraham
maryd
his
sister
/
ALso
holy
Crisostome
saith
that
whan
Iuda
the
Patriarke
commandid
his
secunde
sone
to
take
and
mary
his
brothers
wife
Thamar
/
FIrthermore
for
a
man
to
mary
his
brothers
wife
a
widow
&c.
can
not
be
against
the
law
of
nature
/
for
almyghty
God
did
neuer
commaund
eny
m●ner
of
people
to
obserue
and
kepe
that
thinge
continually
and
vppon
a
gret
payne
that
shuld
be
agaynst
the
law
of
nature
/
for
that
were
euyl
of
it self
/
I
Did
say
in
the
first
principall
proposicion
of
this
argument
/
that
almyghty
God
dide
neuer
commaunde
enny
maner
of
parson
to
obserue
and
kepe
that
thynge
contynewally
and
that
vpon
a
gret
payne
which
shuld
be
against
the
law
of
nature
/
this
I
did
saye
to
take
awaye
certain
obieccions
as
this
/
that
almyghty
God
did
commaunde
Abraham
to
kyl
his
soon
that
was
innocent
/
but
yet
almyghty
God
did
not
commaunde
euery
man
so
to
doo
continually
:
and
likewise
thowgh
almyghty
God
did
commaunde
the
multitude
of
the
people
of
Israel
to
borowe
plate
of
the
Egyptians
and
to
carye
it
away
with
them
/
yet
almighty
God
did
not
commaunde
the
people
of
Israel
to
doo
so
continually
nor
yet
he
did
not
commaunde
them
so
to
do
vppon
a
payne
:
but
as
I
haue
saide
/
almyghty
God
commaunded
the
people
of
Israel
to
mary
always
their
brothers
wifes
widows
lefte
without
yssew
/
and
that
vppon
a
gret
paine
/
wherfor
I
saye
that
suche
mariagis
cannot
be
against
the
law
of
nature
:
parauenture
yet
sum
persones
will
saye
that
this
commaundemente
of
almyghty
God
that
bownd
the
Iues
to
mary
ther
brothers
wifis
widows
&c
/
was
no
law
but
a
licence
and
a
dispensacion
that
almyghty
God
gaue
vnto
the
Iues
/
wherby
they
myght
vse
suche
mariages
/
as
almighty
God
did
before
the
lawe
dispence
with
Iacob
to
mary
.ij.
sisters
/
and
hade
theym
both
wifes
at
on
s
/
And
also
in
the
tyme
of
the
lawe
he
did
dispence
withe
certayne
kyngis
to
haue
.ij.
wifes
at
on
s
/
or
mo
/
To
this
I
answer
thus
/
that
thowghe
almyghty
God
did
suffre
suche
mariage
before
the
law
/
and
in
the
tyme
of
the
lawe
that
men
hade
mo
wifes
at
ons
then
one
/
yet
he
neuer
commaundid
that
the
Iues
shuld
take
moo
wifes
than
one
at
ons
/
nor
yet
commaundid
the
pluralite
of
wifes
vppon
a
payne
/
also
almighty
god
sufferd
the
Iues
to
forsake
ther
wifes
by
the
libell
of
repudiacion
/
and
likewise
the
Iues
to
vse
vsury
/
but
yet
this
/
nor
the
other
he
did
neuer
commaunde
to
be
kepte
as
a
law
&
that
vppon
a
grete
payne
:
but
almyghty
God
did
commaunde
all
the
Iues
alwayes
to
marye
theyr
brothers
wifis
wedowes
lefte
without
yssew
/
and
that
vnder
a
grete
payne
/
wherfor
this
commaundement
was
no
dispensacion
/
but
a
playne
lawe
/
and
thus
yow
maye
see
that
suche
mariagis
can
not
be
ageynste
the
lawe
of
nature
.
NOw
to
the
thirde
pointe
and
principall
sayinge
of
theis
persones
:
wheras
thei
affirme
that
the
Pope
hath
no
power
to
dispence
vppon
mariagis
made
bitwixt
the
brother
and
the
brothers
wife
widowe
left
without
yssew
/
nor
yet
power
to
dispence
vppon
suche
mariage
to
be
made
.
This
saynge
is
false
lykewise
as
the
other
before
:
suche
mariage
is
not
forbiden
nether
in
the
olde
lawe
nor
in
the
newe
lawe
as
yow
haue
herde
before
/
and
the
same
you
shal
se
here
aftyr
more
largely
declared
and
prouid
where
as
I
brynge
yn
the
doctours
myndes
ageynst
thies
deceyuers
opynion
:
wherfore
now
I
saye
that
this
ys
false
to
say
and
affirme
that
the
Pope
haith
no
power
to
licence
the
brother
to
mary
the
brothers
wife
a
widowe
left
without
yssewe
:
for
it
is
forbiden
that
a
man
maye
mary
withe
her
that
is
ioynyd
to
hym
in
the
first
degre
of
lateral
affynyte
but
onely
by
the
lawe
and
ordinaunce
of
the
churche
as
you
shal
here
aftir
se
prouyd
by
the
myndis
of
grete
and
excellente
lernyde
men
/
And
the
Pope
hathe
power
to
dyspence
against
the
prohibicion
of
his
owne
lawes
onely
/
this
can
no
man
deny
wherfore
yt
is
false
to
affirme
and
saye
that
the
Pope
hathe
no
power
to
licence
a
man
to
marye
his
brothers
wife
a
widowe
lefte
with
owt
yssewe
.
NOw
here
yow
haue
herde
howe
that
thies
persones
sayngis
and
opinion
ys
false
whiche
ys
this
:
that
it
is
agaynste
the
lawe
of
God
and
against
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
widowe
left
without
yssewe
/
and
that
the
Pope
hathe
no
power
to
dispence
vppon
suche
mariage
:
by
the
which
falshed
ye
may
perceyue
how
that
this
proposicion
ys
trew
/
that
a
man
may
lefully
by
the
law
of
God
and
by
the
lawe
of
nature
mary
his
brothers
wife
a
widow
lefte
without
yssew
/
and
that
the
Pope
haithe
power
to
dispence
vppon
suche
mariage
.
First
ye
haue
sene
that
suche
mariage
ys
not
againste
the
lawe
of
nature
.
Also
yowe
haue
harde
howe
that
suche
mariage
ys
not
forbiden
by
the
olde
lawe
/
but
in
the
olde
lawe
suche
mariagis
were
expresly
commaundid
and
so
by
the
lawe
a
man
myght
lefully
mary
his
brothers
wife
a
widowe
&c.
IN
the
firste
chapiter
of
theyr
boke
they
saye
that
before
the
flowde
the
people
set
all
their
myndes
at
al
tymes
to
nawghtines
and
syn
/
in
so
muche
that
they
toke
theym
wifis
at
adauenturs
whom
so
euer
they
hade
chosen
sparinge
nor
forberinge
no
maner
of
degre
of
affinite
or
kindered
/
this
is
ther
saynge
/
groundinge
them
of
this
scripture
.
ALso
in
the
same
first
chapiter
of
theyr
boke
in
the
.xvij.
and
.xviij.
leyffe
they
saye
that
almighty
God
did
commaunde
Moyses
to
prescribe
vnto
his
people
laws
of
matrimony
that
shuld
be
conformable
and
agreynge
with
honestye
and
shamefastnes
natural
/
and
to
forbide
suche
mariages
that
be
foule
of
them self
/
and
haue
dishonestye
in
them
/
and
al
this
they
say
was
commaundid
in
the
leuitical
boke
/
in
the
.xviij.
chapiter
/
And
amonge
the
mariages
that
they
saye
be
ther
forbiden
ys
forbyden
mariage
betwene
the
brother
and
the
brothers
wife
widow
left
without
yssewe
/
this
thies
persones
speake
of
/
or
elles
all
that
they
saye
is
no
thing
for
their
purpose
/
wherfore
to
this
saynge
I
answere
thus
/
Firste
in
the
xviij
.
chapiter
of
the
leuitical
boke
is
not
forbyden
that
a
man
may
not
mary
his
brothers
wife
a
widowe
left
without
yssew
/
no
nor
yet
suche
mariages
are
not
forbiden
in
no
Place
of
the
hole
lawe
/
but
rather
where
as
Moyses
did
declare
the
Leuiticall
lawe
/
ye
and
all
the
hole
law
/
that
he
had
writen
before
/
he
shewid
vnto
the
people
how
that
almyghty
God
had
ordyned
and
commaundid
that
euery
one
of
the
Iues
shuld
mary
always
his
brothers
wife
a
widowe
lefte
with
out
yssewe
as
yt
ys
manifeste
in
the
boke
of
the
deuteronomi
wherfore
yow
maye
euidently
se
that
in
the
.xviij
chapiter
of
the
Leuyticall
lawe
yt
was
not
forbyden
that
a
man
myght
not
mary
his
brothers
wife
a
widowe
lefte
withe
owte
yssewe
/
and
also
the
prohibicione
in
the
Leuiticall
lawe
in
the
.xviij.
ALso
in
the
same
first
chapiter
of
power
boke
in
the
.xix.
leyfe
:
thes
persons
saye
/
that
what
man
hathe
maryed
his
brothers
wife
/
the
whiche
is
vnderstande
of
a
widowe
left
without
yssew
/
shuld
be
Iuged
of
all
the
people
not
onely
to
haue
contempnyd
and
dispiced
God
the
which
hath
withe
so
great
magesty
commaundid
the
contrary
/
but
also
to
haue
offendid
by
infectinge
and
corruptinge
the
maners
of
the
people
by
suche
myschevous
example
to
haue
done
ageinst
the
law
of
nature
.
this
is
their
sayng
the
which
I
beseche
yow
to
note
&
marke
wel
.
First
they
say
that
almighty
God
hathe
with
greate
mageste
commaundid
the
contrary
to
this
that
a
man
may
lefully
mary
his
brothers
wife
a
widow
left
without
yssew
/
but
this
I
wold
se
them
shew
/
and
where
:
but
that
thei
can
not
do
nor
yet
no
man
:
for
almyghty
God
neuer
commaundid
the
contrary
/
but
he
did
expresly
commaunde
that
a
man
shuld
mary
his
brothers
wife
a
widow
left
without
yssew
/
beside
this
thes
persons
do
greatly
blaspheme
almyghty
God
in
their
sayng
/
for
yf
the
people
shuld
iuge
hym
that
hath
maryed
his
brothers
wife
a
widow
&c.
to
dispise
and
displease
almyghty
god
:
than
shuld
the
people
iuge
that
almyghty
God
commaundid
the
Iwes
to
contemne
him
and
to
dispise
him
:
for
almighty
god
as
I
shewed
yow
/
commaundid
the
Iwes
to
mary
ther
brothers
wifes
/
widows
&ce
.
Moreouer
yf
the
people
shuld
Iuge
him
that
hath
maryed
hys
brothers
wife
a
widow
&cet.
to
offend
and
infecte
&
to
corrupte
the
maners
of
the
people
by
suche
myscheuous
example
/
&
to
haue
doon
against
the
law
of
nature
/
than
shuld
the
people
iuge
the
almighty
god
did
commaund
the
iues
to
offend
to
infecte
/
&
to
corrupte
the
maners
of
the
people
/
&
also
that
he
commaundid
the
Iues
to
giue
mischeuous
example
/
&
to
do
agenst
the
law
of
nature
/
for
it
was
almighty
God
the
commaundid
them
to
mary
ther
brothers
wifis
widows
&ce.
&
thus
ye
may
now
se
howe
thies
persons
blaspheme
almyghty
god
&
his
holy
law
:
for
they
saye
that
for
a
man
to
mary
his
brothers
wif
a
widow
&c.
ys
abominable
&
infection
&
a
corruption
of
the
maners
of
the
people
a
myschevous
example
and
a
breking
of
the
law
of
nature
/
and
yet
thei
can
not
deny
but
that
almyghty
God
did
commaunde
suche
mariagis
/
and
so
they
laye
al
this
abhominacion
vpon
almyghty
God
whiche
is
great
dispisynge
and
blasphemy
vnto
hym
.
ITem
moreouer
in
the
.xx.
leife
of
their
boke
thies
persons
saye
ouer
and
beside
al
this
/
Consyder
with
hou
great
strenght
and
weight
of
wordis
and
with
how
great
care
and
thowght
God
in
decerning
thes
lawes
doith
ofen
reherse
/
sayng
yt
is
not
for
a
man
/
yt
ys
fowlnes
yt
ys
myscheuousnes
/
yt
ys
cursidnes
/
yt
ys
abominacyon
/
yt
ys
not
to
be
spoken
/
yt
is
not
leful
/
yt
ys
agaynst
the
lawes
of
God
/
breuely
yt
ys
fylthy
and
sclanderows
that
a
man
shuld
do
any
suche
thinge
/
Here
now
agayne
thes
persones
do
hiely
blaspheme
almyghty
god
:
for
yf
that
mariage
betwene
the
brother
and
the
brothers
wife
/
be
so
yl
and
so
abhominable
as
here
they
saye
it
ys
/
than
they
saye
that
almyghty
God
did
command
that
thinge
that
ys
meate
for
no
man
to
doo
/
that
is
to
saye
fowlnes
/
that
thynge
that
ys
myscheuous
/
cursednes
/
abhominacion
/
yt
is
not
to
be
spoken
/
it
is
not
leful
/
it
ys
ageynst
the
very
lawes
of
God
/
brevely
yt
ys
filthy
and
sclanderous
that
a
man
shulde
do
any
suche
thinge
/
for
it
was
almyghty
God
that
did
commaunde
that
men
shulde
mary
ther
brothers
wifes
widows
lefte
with
out
yssew
.
The
whiche
mariages
thies
persons
call
abhominacion
/
myscheuousnes
and
&cet
.
For
of
suche
mariage
thes
persons
speke
/
Consider
yow
here
with
how
great
strenght
and
weight
of
wordie
thes
vngracius
persons
do
Blaspheme
almyghty
god
thay
call
hym
the
auctor
and
the
commaunder
of
abhominacion
of
filthynes
/
and
of
cursidnes
&cet.
who
euer
herd
so
great
blasphemy
as
ys
this
?
NOwe
where
as
before
they
sayd
that
almyghty
God
in
decerninge
the
lawes
speketh
with
great
strenght
and
weight
of
wordes
yt
ys
trew
he
did
so
for
he
speaketh
agaynst
the
greate
vices
and
abhominable
lyuynge
that
the
Egipcians
and
the
Cananeis
vsid
/
but
let
thies
persones
shewe
where
almyghty
God
doith
speake
with
great
strength
and
weight
of
wordes
ageynst
mariage
betwene
the
brother
and
the
brothers
wife
a
widow
lefte
without
yssew
.
Agaynste
suche
mariage
almyghty
God
did
neuer
speke
but
he
did
commaunde
expresly
suche
mariage
.
ANd
yet
thes
false
decevers
do
apply
the
spekinge
of
almyghty
God
/
where
he
reprouid
and
spake
agaynst
the
greate
syns
of
abhominable
lyuynge
of
the
Egypcians
and
the
cananes
/
to
be
ageynst
the
mariage
betwene
the
brother
and
the
brothers
wife
/
a
widowe
lefte
withe
out
yssewe
/
and
yt
is
no
thinge
so
/
wherfor
yowe
muste
note
and
marke
wel
thies
persones
saynge
for
they
doo
not
care
how
falsly
they
saye
/
nor
yet
how
fasely
they
apply
goddis
sayng
and
holy
scripture
nor
other
mens
saynge
/
so
that
they
make
suche
saynges
to
apere
for
their
false
purpose
/
also
you
shall
se
them
bringe
in
many
thinges
that
perteyne
no
thynge
to
this
/
for
to
shew
that
it
ys
forbiden
by
the
law
of
God
and
by
the
lawe
of
nature
for
a
man
to
marye
hys
brothers
wife
a
widow
left
without
yssewe
.
ANd
yow
must
note
that
in
the
olde
lawe
all
that
euer
is
spoken
withe
greate
strength
and
weyghte
of
wordes
and
forbidden
and
callid
cursyd
and
abhominable
and
fylthynes
/
ys
not
thinges
that
be
forbiden
by
the
lawe
of
nature
/
FIrthermore
ye
must
marke
and
note
that
sayncte
Ierome
saith
in
the
Prologe
vppon
Oseas
that
almyghty
God
doith
commaunde
no
thing
but
that
which
ys
honeste
/
nor
almyghty
God
commaunding
vnhoneste
thingis
doith
not
make
them
honest
suche
as
be
fowle
of
them self
:
wherfor
by
this
it
folowith
that
for
a
man
to
mary
his
brothers
wif
a
widow
/
was
neuer
foule
nor
euyl
of
it self
/
for
than
it
coulde
neuer
haue
bene
good
thowghe
almyghty
god
had
commaundid
yt
neuer
so
muche
.
But
almyghty
God
did
commaunde
suche
mariage
/
wherfore
suche
mariage
can
not
be
agaynst
the
law
of
nature
/
So
nowe
these
fewe
rewlys
yow
must
take
/
and
they
shal
helpe
yowe
to
perceue
the
falsite
of
thies
deceyuers
.
NOw
where
as
these
deceyuers
in
the
xx
.
seife
of
their
boke
say
/
forsoith
yf
a
man
will
waye
well
and
examine
these
forsaid
thinges
religiously
and
with
goode
consciens
and
so
as
they
owght
to
be
/
how
can
he
but
approue
the
trewth
&
allow
the
conclusions
and
determinacions
of
thies
vniuersites
&
thinke
certaynly
that
yt
is
forbiden
both
by
the
law
of
God
and
by
the
lawe
of
nature
that
a
Christen
man
shuld
mary
his
brothers
wife
a
widowe
?
this
is
these
persons
sayng
.
To
the
whiche
thus
I
answere
/
forsoith
yf
a
man
wil
way
wel
this
case
of
matrimony
/
yf
a
Cristen
man
may
mary
his
brothers
wife
a
widow
lefte
withe
out
yssew
/
and
examyn
yt
with
good
consciens
as
it
owght
to
be
/
how
shulde
he
not
streyght
waye
reproue
and
disalowe
the
conclusions
and
determinations
of
thies
vniuersites
that
saye
the
contrary
/
and
to
think
certaynly
that
it
is
nether
against
the
lawe
of
God
nor
against
the
law
of
nature
for
a
Christen
man
to
mary
his
Brothers
wife
a
widowe
&
cetera
.
This
shal
euery
lernyd
man
that
haith
good
consciens
iuge
to
be
trewe
.
MOreouer
where
as
thies
deceyuers
in
the
.xxi.
leife
of
their
boke
saye
that
the
sonnis
of
Cayn
the
whiche
were
drouwnyd
in
Noys
flowid
/
they
were
so
punyshed
by
cause
they
did
foully
abuse
theyr
sisters
and
theyr
brothers
wifes
/
wherfore
these
persons
wold
conclude
that
it
is
against
the
lawe
of
God
and
agaynst
the
law
of
nature
for
a
man
to
mary
his
Brothers
wife
a
widow
&c.
Here
yow
maye
see
a
goodly
Argument
.
Cayn
sonnys
did
fowly
abuse
theyr
sisters
and
theyr
brothers
wifes
/
wherfore
yt
is
ageynst
the
lawe
of
God
and
agaynst
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
&cet
.
What
shuld
a
man
saye
to
so
lewid
an
Argument
?
but
as
the
conclusion
is
manifeste
false
/
so
is
all
that
the
makers
of
the
argument
go
abowt
to
proue
.
ALso
where
as
they
saye
in
the
same
leif
of
theyr
boke
/
Here
ye
maye
see
before
yower
eyes
the
holy
lawes
of
God
/
here
yow
maye
see
the
lyuely
Prophecyes
and
the
wordes
of
excedynge
vertue
and
strength
&c.
And
anone
after
they
saye
/
forsoith
it
be
comyth
a
Cristen
herte
more
to
regard
the
wordes
of
God
and
his
auctorite
/
whiche
doith
forbide
and
so
hathe
in
abhominacion
/
so
doith
punyshe
and
reuenge
suche
matrim
mary
his
stepmother
/
wherfor
yt
is
forbiden
by
the
lawe
of
God
and
by
the
lawe
of
nature
that
a
man
shulde
mary
his
Brothers
wife
a
widowe
lefte
without
yssew
/
the
maior
of
this
argument
is
false
/
the
whiche
is
this
.
That
yt
is
forbiden
yn
the
same
place
of
the
lawe
for
a
man
to
mary
his
stepmother
where
yt
is
forbidden
for
a
man
to
mary
his
brothers
wife
a
widowe
&ce
.
This
proposicion
I
saye
is
false
:
for
yt
is
not
forbidden
in
all
the
ho●●
lawe
for
a
man
to
mary
his
brothers
wife
a
widowe
left
without
yssew
.
and
so
therfore
the
wordes
of
saynte
polle
helpith
nothinge
for
thies
persons
Purpose
.
ANd
also
suche
mariage
and
fornication
that
the
Apostle
doith
here
reproue
/
ys
not
spoken
of
in
the
Leuitical
prohibicion
:
for
this
yonge
man
that
had
maried
his
mother
in
lawe
/
did
take
hyr
from
his
father
:
and
so
maryed
hyr
/
his
father
beyng
a
lyue
/
as
the
wordes
of
sayncte
Poll
afore
rehersed
do
shewe
/
and
therfore
sayncte
Poll
did
not
grounde
hym
in
the
Leuiticall
lawe
when
that
he
rebwl●ed
this
Coryntheane
for
mariyng
of
his
fathers
wife
.
That
the
father
was
a
lyue
of
the
Coryntheane
that
maryed
his
mother
in
law
/
it
semyth
also
by
thies
wordes
of
the
Apostle
where
he
saithe
ther
is
not
suche
fornication
herde
of
amonge
the
gentiles
/
and
sayncte
Poll
beynge
so
well
lernyd
as
he
was
knewe
very
wel
that
the
Gentils
had
sum
tyme
abusyd
theyr
fathers
wifes
/
also
he
knewe
that
the
Iues
had
abusyd
their
fathers
wifes
bothe
before
the
lawe
and
in
the
lawe
:
before
the
law
Ruben
abusyd
his
fathers
wife
/
and
so
did
Absalon
in
the
lawe
abuse
his
fathers
wifes
/
therfore
this
offence
that
this
Coryntheane
did
was
more
than
for
to
lye
withe
his
fathers
wife
/
or
ellis
saincte
Poll
wold
not
haue
callid
yt
suche
/
&
so
greuous
fornication
as
hath
not
ben
hard
of
/
among
the
gentiles
.
But
for
a
man
to
take
awaye
his
fathers
wife
from
hym
and
openly
mary
hyr
and
so
kepe
hyr
still
/
suche
maner
of
fornication
hath
not
ben
herd
of
amonge
the
gentilz
:
and
for
by
cause
this
Coryntheane
had
done
so
/
therfore
the
holy
Apostle
did
call
that
suche
fornicacion
as
had
not
bene
hard
of
/
and
therfore
he
did
sharpely
rebuke
yt
and
greuously
correcte
yt
.
ALso
Theophilacte
expoundinge
the
v.
Chapiter
prime
Epistole
ad
Corinthios
/
doith
suppose
that
the
father
of
this
Corintheane
was
a
lyue
/
when
that
this
yonge
man
maryed
his
mother
in
lawe
.
For
Thephilacte
doith
cal
that
mariage
adultry
/
and
also
in
a nother
place
expoundyng
stil
the
same
Chapiter
/
he
callith
this
Corinthians
acte
agayne
adultry
/
And
the
abusion
that
man
doith
with
a
woman
that
is
not
maryed
is
not
callid
adultry
/
Wherfore
by
thse
yt
semyth
that
thys
yonge
mans
father
was
a
lyue
when
that
he
maryed
his
Fathers
wife
¶
Radulphe
of
Laundun
expoundinge
the
.vii
chapiter
of
the
second
Pistill
ad
Corinthios
doith
say
/
this
yongman
toke
awaye
his
fathers
wyfe
/
and
so
he
did
his
father
iniury
and
wronge
.
¶
Iohn
de
ruppella
expoundinge
the
rehershid
Chapiter
saith
the
same
.
¶
Peter
de
Tarantase
vppon
the
same
Chapiter
do
likewise
affirme
and
saye
.
¶
In
the
.xxij.
leif
of
their
boke
thay
saye
that
sayncte
Iohn
Baptiste
did
reproue
herode
the
kinge
by
cause
he
had
maried
his
brothers
wyfe
and
he
shewid
the
kinge
that
suche
mariage
was
not
leful
nor
that
kinge
Herode
coulde
not
kepe
his
brothers
wyfe
:
this
is
trewth
for
Herode
had
maried
his
Brothers
wife
/
his
brother
beyng
a
lyue
as
shewith
saynte
Ierome
in
commentarijs
super
Mattheum
.
Cap.
xiiij
.
And
so
do
Iosoph
the
great
storiagraphe
of
the
Iues
libro
.xviij.
Antiquitatis
Capite
.
ix
.
And
also
the
same
Ioseph
againe
in
the
same
boke
.
Cap.
xi
.
saith
that
king
Herodis
brother
was
a
lyue
when
that
Herode
maried
his
brothers
wife
.
And
lykewise
doith
saye
the
olde
wryter
and
doctour
Egesipe
Libro
secundo
Capite
quinto
of
the
destruccion
of
Ierusalem
.
¶
Druthmar
writinge
vppon
sayncte
Mathewe
sayth
Herodes
Brother
Philipp
was
a
lyue
when
that
Herode
toke
awaye
his
brothers
wife
/
and
therfor
sayncte
Iohn
did
rebuke
kyng
Herode
¶
Hugh
Cardinall
writinge
vppon
Matthewe
saith
that
Philip
Herodes
Brother
was
a
lyue
when
that
Herode
toke
awaye
his
wife
and
maried
hyr
/
and
therfore
sayncte
Iohn
did
rebwke
Kynge
Herode
.
¶
Albart
the
great
writer
vppon
sayncte
Marke
sayth
that
Iohn
did
rebwke
King
Herode
because
he
had
maryed
his
Brothers
wife
his
brother
beynge
than
a
lyue
.
¶
Also
the
interlynyall
gloyse
shewith
vppon
Matthew
that
Herodes
Brother
was
a
lyue
when
Herod
toke
awaye
his
brothers
wife
/
and
so
dothe
manye
diuerse
other
doctours
.
¶
Sayncte
Iohn
therfore
did
iustly
reproue
kinge
herode
for
he
did
nowght
to
mary
his
brothers
wife
hir
husband
beynge
a
lyue
/
but
now
sayncte
Iohn
did
not
saye
that
a
man
might
not
lefully
mary
his
brothers
wife
a
widow
lefte
without
yssew
/
For
sayncte
Iohn
knew
very
well
that
suche
mariages
were
good
and
lefull
and
commaundid
in
the
lawe
.
So
now
ye
may
perceve
that
this
saynge
of
sayncte
Iohn
doithe
nothinge
fauoure
thies
decevers
purposse
.
NOw
in
the
.xxvi.
leife
of
their
boke
they
bringe
in
the
counsels
of
the
Apostils
that
they
kept
in
Iherusalem
where
the
Apostils
decreyd
that
the
gentils
that
were
new
come
in
to
cristis
faithe
shuld
absteyne
and
forbere
fornicacion
/
and
forbere
to
ete
of
any
beste
/
byrde
/
or
foule
that
was
suffocate
or
stranguled
/
and
to
forbere
to
ete
any
maner
of
flesshe
that
was
offered
to
ydols
/
&
to
forbere
to
ete
blode
as
to
forbere
to
ete
puddynges
that
be
made
of
blode
/
and
nowe
thies
deceuers
affyrme
that
in
/
and
vnder
the
name
of
fornicacion
the
Apostils
did
forbide
that
a
man
shuld
mary
his
brothers
wife
a
widow
left
with
out
yssewe
But
this
is
very
false
/
for
fornicacion
was
always
forbyden
in
euery
law
/
But
for
a
man
to
mary
his
brothers
wife
a
widowe
left
withoute
yssewe
/
was
neuer
forbidden
in
the
lawe
of
nature
nor
yn
the
olde
lawe
/
nor
in
the
newe
/
but
as
ye
haue
harde
/
suche
mariage
was
in
every
lawe
good
and
lefull
.
Wherfore
you
maye
see
that
it
is
false
to
saye
that
the
Apostils
vnder
the
name
of
fornicacion
did
forbid
that
a
man
shuld
marey
his
Brothers
wife
a
widowe
left
without
yssewe
.
ANd
agayne
these
persons
can
shew
no
doctour
that
so
expoundith
the
decre
of
the
apostils
.
Here
you
maye
see
howe
these
deceyuers
do
expound
and
apply
scripture
falsly
for
theyr
false
purposse
.
NOwe
where
as
thies
persons
in
the
.xxvij.
leif
of
ther
boke
bryng
in
Tertulyan
the
which
they
say
doth
affyrme
that
this
Leuiticall
forbiddynge
that
a
man
shuld
not
mary
his
brothers
wife
/
was
brought
in
/
tawght
/
and
ordyned
specially
and
by
name
of
Christe
hym self
/
and
his
apostils
/
because
that
all
the
hole
churche
and
company
of
Cristes
faithe
shuld
obserue
an●
kepe
yt
with
deuocion
and
reuerence
.
This
thies
persons
saye
Tertulian
writeth
:
but
yet
it
helpith
them
no
thing
/
for
their
false
purpose
:
for
after
th●yr
writing
and
allegyng
of
Tertulian
/
he
saith
that
the
Leuiticall
forbidding
that
a
man
shulde
not
mary
his
brothers
wife
was
brought
in
and
tawght
/
and
ordyned
specially
and
by
name
of
Criste
hym self
/
&
his
apostils
.
&
I
shew
you
that
for
a
man
to
mary
his
brothrs
wyf
a
widow
left
without
yssew
ys
not
forbidden
by
the
leuitical
law
:
and
therfore
this
auctor
helpeth
thies
persones
not
a
whit
.
NOw
where
as
thies
persones
do
bring
in
Tertuliane
agayne
in
the
.xxix.
leif
and
in
the
.xxx.
leif
:
that
sayth
the
com●ādment
that
bounde
the
Iues
to
mary
theyr
brothers
wife
widowe
left
without
yssew
ys
now
ded
and
ceassed
:
&
the
contrary
of
this
law
hath
place
:
and
he
shewith
why
the
commaundement
ys
nowe
caessed
/
for
the
causes
wherfore
suche
mariage
was
commaunded
in
the
olde
lawe
/
be
now
taken
awaye
.
And
ther
he
shewith
.iij.
causes
why
almyghty
God
did
commaund
the
Iues
to
mary
their
brothers
wifes
widowes
left
without
yssewe
.
¶
The
first
was
because
almyghty
God
wold
that
the
olde
blissynge
/
Encreasse
yow
and
multiply
/
owght
than
to
run
forth
and
continew
.
¶
The
seconde
cause
he
saith
was
this
:
For
asmuche
as
the
childern
were
punyshed
for
the
fathers
fawtes
than
.
¶
Thyrdly
for
bycause
that
the
dry
and
baren
persons
were
had
for
defamyd
persons
.
¶
Here
be
now
the
causes
that
tertullian
allegethe
why
almyghty
God
did
commaunde
in
the
old
lawe
that
euery
man
shuld
mary
his
brothers
wife
a
widowe
left
without
yssew
.
And
for
asmuche
as
thies
causes
(
after
Tertulians
mynd
)
be
now
takyn
awaye
/
therfore
he
saith
that
the
commaundment
that
bownd
the
Iues
to
mary
theyr
brothers
wifes
ys
now
ceassyd
and
ded
/
and
the
contrary
of
this
taketh
now
place
.
¶
First
here
I
will
answere
to
these
reasons
:
second
I
will
shew
yow
how
this
commaundement
that
a
man
shulde
always
mary
his
brothers
wife
a
widowe
left
without
yssew
/
ys
now
ceassyd
&
deid
:
And
thyrdly
how
this
is
false
to
saye
that
the
contrary
of
that
commaundment
haith
now
place
And
finally
I
will
shew
yow
/
for
what
reasonable
causes
almyghty
God
did
commaund
the
Iues
to
mary
theyr
brothers
wifes
widowes
left
without
yssewe
.
¶
Now
I
will
turne
to
the
reasons
of
Tertuliane
wher
as
he
saith
that
the
cause
that
almyghty
God
did
commaund
his
people
the
iues
to
mary
theyr
brothers
wifis
widows
left
without
yssew
/
was
for
by
cause
as
yet
the
olde
blissing
of
god
Encreasse
yow
and
multiply
/
owght
to
run
forthe
and
continew
.
This
cause
ys
nothing
worthe
nor
yet
meyt
to
shewe
why
almyghty
God
shuld
commaund
the
brothers
to
mary
theyr
brothers
wyfs
widows
&c.
For
yf
other
men
beside
the
brothern
had
maryed
the
widows
of
the
Iues
that
were
left
without
yssew
/
the
olde
blissyng
of
God
/
Encrease
yow
/
and
multyply
/
myght
as
wel
haue
runnfurthe
and
contynewid
as
thowghe
the
Brothers
had
maryed
theyr
Brothers
widowes
lefte
without
yssew
.
¶
This
no
man
can
deny
:
therfore
Tertulians
reason
yt
but
small
.
The
second
cause
that
Tertuliane
doth
assigne
why
almyghty
God
did
commaunde
the
Iues
to
mary
theyr
brothers
wifes
widows
&c.
was
this
:
for
bicause
than
the
children
were
punyshed
for
their
fathers
fawtes
/
and
euery
man
nowe
ys
punyshed
for
his
owne
syn
/
this
is
not
trew
For
almyghty
God
saith
by
his
Prophet
Ezechiel
that
the
soon
shall
not
be
punyshed
for
his
fathers
fautes
.
THe
thirde
cause
that
Tertulian
doith
assigne
why
almyghty
God
did
commaund
the
Iues
to
mary
their
brothe●s
wifis
widows
left
with
out
yssewe
was
this
:
bycause
that
the
barren
and
dry
persons
were
hade
for
defamyd
persons
:
therfore
an
ordinaunce
was
made
that
they
shuld
haue
yssew
by
other
of
their
kyn
as
you
wold
saye
by
a
proctour
/
This
cause
lykewyse
is
nothinge
worthe
/
for
the
dry
and
barren
persons
myght
as
well
haue
had
yssewe
/
yf
other
persons
/
besides
their
brothern
and
kinsfolke
/
had
maryed
their
wifes
widows
&c.
as
though
their
brothern
had
maryed
theyr
widows
/
this
is
euydent
/
Wherfore
thies
saynges
of
Tertulyan
do
not
seme
to
be
causes
why
that
almyghty
God
dyd
commaund
the
Iues
to
marye
their
brothers
wifes
widowes
left
without
yssew
NOwe
to
the
seconde
poynte
that
I
sayd
I
wold
shewe
you
that
this
commaundment
that
bounde
the
Iues
to
mary
always
theyr
brothers
wyfes
widowes
lefte
without
yssewe
/
is
now
ceassed
and
ded
:
that
is
to
saye
/
that
no
man
now
/
Iue
nor
Gentile
/
nor
Christen-man
is
bounde
to
mary
his
brothers
wife
a
widowe
left
with
out
yssew
vnder
a
payne
.
For
this
commaundment
was
in
the
olde
lawe
a
Iudiciall
:
and
all
those
commaundements
be
ded
and
ceassed
.
Nowe
as
touchinge
the
bonde
and
payne
/
this
is
trewe
:
But
yet
yt
folowith
not
of
this
that
now
it
is
agaynst
the
lawe
of
God
and
agaynst
the
law
of
nature
for
a
man
to
mary
his
brothers
wife
a
widow
left
without
yssew
/
and
that
the
Pope
haith
no
power
to
dispence
vpon
such
mariage
:
&
so
it
is
false
/
which
is
the
thyrde
poynte
the
I
sayd
I
wold
shew
you
/
to
saye
that
this
iudicial
commaundment
/
that
bound
men
to
mary
theyr
brothers
wifis
widows
&c.
ys
ceassed
and
ded
after
this
facion
:
&
thus
the
contrary
to
haue
place
as
ye
may
se
by
example
.
If
a
king
in
his
realme
wold
make
this
lawe
that
who
so
euer
put
out
a
mans
eye
shulde
lese
his
owne
eye
for
it
/
who
than
coulde
say
that
this
lawe
were
now
agaynst
the
lawe
of
god
and
agaynst
the
lawe
of
nature
?
trewly
no
man
And
yet
this
was
a
Iudicial
commaundment
and
lawe
with
the
Iues
the
whiche
is
now
ceassid
and
ded
:
that
ys
to
saye
/
it
byndith
no
more
now
by
that
lawe
.
And
yet
the
same
may
agayne
be
a
newe
constitucion
.
ye
and
likewise
this
commaundment
myght
haue
be
made
agayne
by
the
churche
/
that
a
man
in
certayne
causes
shuld
haue
bene
bownd
to
haue
maryed
his
brothers
wife
a
widow
left
without
yssew
.
Wherfore
yow
maye
see
/
that
it
is
false
to
saye
that
this
commaundment
that
bounde
men
to
mary
their
brothers
wifs
widows
&c.
ys
now
ceassid
and
ded
/
and
the
contrary
nowe
to
haue
place
is
false
to
:
that
is
to
saye
/
that
it
is
nowe
ageynst
the
lawe
of
God
and
lawe
of
nature
/
for
a
man
to
mary
his
Brothers
wife
a
widowe
&c.
ALso
that
this
is
false
/
yt
is
euident
bi
the
opynion
that
Tertulyane
helde
and
did
conclude
vppon
this
sayng
:
for
Tertuliane
had
this
opynion
/
that
it
was
vnlawfull
for
any
woman
to
mary
agayne
after
the
deth
of
hyr
husband
/
Thus
he
makith
his
reason
/
the
lawe
is
ceassid
wherby
a
man
shuld
be
bound
to
mary
his
Brothers
wife
/
wherfor
if
a
womans
husband
be
ded
she
maye
not
mary
her
husbandes
Brother
/
for
that
is
now
forbidden
:
and
she
may
not
mary
eny
heythen
man
:
for
that
is
lykewise
forbidden
to
euery
cristen
woman
:
and
all
Christen
people
be
brothern
in
God
ergo
&c.
All
this
saynge
is
Tertulians
/
and
of
this
saynge
it
folowith
that
a
woman
after
the
deth
of
hir
husband
may
mary
no
more
.
For
first
Tertuliane
faith
that
a
woman
after
the
deth
/
of
hir
husband
may
not
mary
hir
husbandes
brother
/
for
that
/
he
saith
is
now
forbiden
/
and
all
Cristenmen
be
brothern
in
Christe
:
and
so
than
by
that
meane
they
be
brothern
to
hir
husband
that
is
dede
:
and
than
she
may
not
mary
any
of
them
/
nor
agayne
/
she
may
mary
no
heythen
man
/
for
that
Tertuliane
saith
is
forbidden
also
:
Wherfore
he
concludethe
that
no
Cristen
woman
maye
mary
after
the
deth
of
hyr
husband
:
the
whiche
I
saye
is
false
/
and
ageinst
the
holy
Apostil
saynge
where
as
he
writeth
/
that
yf
a
womans
husbande
doo
dy
/
let
hyr
mary
/
sayth
he
/
where
she
will
/
so
that
she
mary
a
Cristen
man
.
ALso
by
brynging
in
that
heretike
Tertuliane
on
this
wife
and
in
the
boke
that
ys
condemned
for
heresy
/
you
may
perceue
with
what
spirit
and
consciens
thies
persons
haue
writen
and
made
theyr
boke
/
Here
thei
leve
owt
the
bokes
name
/
wher
they
allege
Tertulian
:
and
they
saye
on
this
wise
in
the
.xxviij.
leif
of
their
boke
:
and
the
same
Tertuliane
writith
in
an
other
place
/
and
so
they
leve
owt
the
name
of
the
boke
:
whiche
in
dede
is
callid
monogamia
the
whiche
boke
is
condemnid
.
Also
in
theyr
ynglysshe
boke
thei
leue
out
parte
of
Tertulians
sayng
and
argument
/
wher
he
wold
haue
concluded
to
haue
condempned
the
second
mriages
.
By
this
you
euidently
perceue
that
thies
persons
opinion
&
sayng
/
where
they
affirme
that
it
is
against
the
lawe
of
God
and
ageynst
the
law
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widow
left
without
yssewe
ys
euidently
false
:
ye
and
suspecte
hereticall
/
seynge
that
they
goo
about
to
proue
their
rehersed
opynion
and
saynge
/
by
tertulian
wher
he
is
condemned
for
an
heretike
.
Now
to
the
fowrth
I
wil
shew
ye
/
for
what
resonable
causes
it
was
comaundid
in
the
olde
law
that
euery
man
shuld
mary
his
brothers
wife
/
a
widow
left
&ce.
The
first
was
that
the
land
is
of
the
iues
the
which
shuld
goo
and
continew
by
inheritaunce
/
shuld
not
goo
owte
of
the
blode
/
and
name
and
house
that
it
cam
of
/
and
therfore
it
was
commaundid
to
the
Iues
that
they
myght
not
sel
their
inheritaunce
:
IN
the
.xxx.
leif
of
their
boke
they
b●ynge
in
Gregory
answeryng
to
a
question
that
saynte
Augustyne
had
mouid
concerning
mariage
with
in
degreys
of
affinyte
/
saynge
on
this
wise
.
There
is
a
certayn
erthly
and
a
worldly
lawe
with
in
the
dominacion
of
Rome
/
that
the
sone
and
the
doughter
of
brother
and
sister
or
of
.ij.
brothers
germayne
/
or
of
.ij.
sisters
/
may
mary
togither
:
but
we
haue
lernid
by
experience
that
ther
coulde
neuer
yssew
cum
of
suche
mariage
.
To
this
it
maye
be
thus
answeryd
:
that
nowe
at
this
present
time
ther
ys
comen
of
suche
mariage
noble
and
great
yssew
:
as
the
Emperours
children
:
for
the
Emperowr
and
his
wife
that
now
ys
/
came
of
.ij.
sisters
germane
/
for
the
Emperours
mother
and
his
wifes
mother
where
both
sisters
and
doughters
to
Don
Ferdinando
that
was
kyng
of
spayne
.
Also
we
may
se
great
and
noble
yssewe
that
is
come
of
a
man
that
maryd
.ij.
sisters
germane
the
whiche
mariage
ys
hyer
in
the
degreys
of
affinite
than
is
the
children
of
the
brother
and
sister
germane
in
consanguinite
.
As
the
kyng
of
Portingall
that
now
is
/
and
his
brothern
and
the
Emperours
wife
and
hyr
sisters
the
whiche
cam
of
the
Kynge
of
Portingaill
/
this
mans
father
that
maryd
two
sisters
germane
that
were
both
doughters
to
Don
Ferdinando
Kynge
of
spayne
.
And
this
sayd
Kynge
of
Portingaill
had
by
bothe
thies
sisters
yssewe
/
ye
and
yet
after
the
deth
of
thies
two
sisters
/
his
wifes
/
he
mariyd
the
thyrde
sisters
doughter
the
whiche
lady
is
now
the
frenche
Kynges
wife
:
and
by
this
lady
also
the
sayd
Kynge
of
Portyngaill
hade
yssewe
whiche
ys
yet
a
lyue
:
Wherfore
we
maye
see
that
of
suche
mariage
cumythe
yssewe
.
IN
the
.xxxj.
leif
of
their
boke
thies
pesons
do
aduertyse
the
reder
to
marke
iij.
or
.iiij.
thinges
of
Gregores
sayng
.
First
that
the
leuitical
lawes
wher
it
is
forbidden
that
a
man
shuld
mary
his
brothers
wife
with
the
other
/
be
the
very
lawes
of
allmyghty
God
/
And
now
the
same
lawes
be
of
the
same
strength
that
it
is
not
lefull
to
contracte
matrymoney
contrary
to
that
which
is
forbid●en
in
the
same
.
This
saynge
helpith
no
thinge
to
thies
deceyuers
pupose
:
for
it
is
not
forbidden
in
the
Leuiticall
lawe
that
a
man
maye
not
mary
his
brothers
wyfe
a
wydowe
&
cetera
.
As
I
haue
often
sayd
before
.
Moreouer
thies
persons
saye
that
saynte
Gregory
writeth
that
the
occasion
of
saynte
Iohns
martyrdome
was
this
/
by
cause
he
wolde
mayntayne
and
vpholde
the
trewth
of
the
same
lawes
agaynste
Herode
the
kynge
/
whiche
had
maryed
hys
Brothers
wife
.
This
saynge
lykewyse
makith
no
thinge
for
thies
persons
purpose
.
First
for
by
cause
that
for
a
man
to
mary
hys
Brothers
wyfe
a
widowe
lefte
withowte
yssewe
/
it
is
not
agaynste
the
trwthe
and
auctorite
of
the
Leuiticall
lawe
:
for
there
ys
no
suche
Mariage
forbidden
there
/
nor
saynte
Iohn
did
not
suffer
martyrdome
for
reprouynge
of
Kynge
Herode
/
for
mariynge
hys
Brothers
wife
a
widowe
left
withowte
yssewe
:
for
he
did
not
reproue
Kynge
Herode
for
suche
Mariage
.
But
he
reprouyd
Kynge
Herode
by
cawse
he
had
mareyd
his
brothers
wife
/
hir
husband
his
brother
than
beynge
a
lyue
:
and
so
in
that
kyng
Herode
did
agaynste
the
lawe
of
nature
/
and
agaynst
the
leuiticall
law
/
and
if
saynte
Iohn
did
vpholde
the
trwth
and
the
auctorite
of
the
Leuitical
lawe
:
we
must
suppose
that
lykewise
he
wold
vpholde
the
trouth
of
the
Deuteronomicall
commaundement
that
bound
the
Iues
to
mary
their
brothers
wifes
widows
left
without
yssew
/
and
than
it
is
manifeste
that
saynte
Iohn
spekith
no
thinge
that
can
make
for
thies
menys
false
purpose
/
In
the
same
leif
thies
persons
do
affirme
that
Gregory
doith
write
that
mariages
whiche
certayne
ynglysshe
men
had
contracte
with
their
brothers
wifes
/
and
that
euen
before
they
had
taken
them
:
saith
vpon
them
to
be
so
vnleful
and
not
to
be
spoken
/
that
they
coulde
notwithout
dedly
syn
render
the
dewty
of
mariage
one
to
a nother
/
nor
yet
abide
stil
in
the
same
mariage
.
Here
thies
persons
say
falsly
vppon
Gregory
and
agaynste
his
wordes
and
agaynst
his
minde
.
For
Gregory
did
admitte
those
ynglyshmen
that
had
maryed
their
brothers
wifes
to
be
Cristen
/
and
to
retayne
and
kepe
still
theyr
wifes
and
also
to
cum
into
the
churche
and
receyue
the
blessed
Sacrament
of
the
Auter
/
the
whiche
Gregory
wolde
in
no
cause
haue
sufferd
/
yf
he
had
Iuged
suche
mariage
to
haue
ben
agaynst
the
lawe
of
God
and
against
the
law
of
nature
/
nor
yet
Gregory
wolde
haue
sufferd
thies
ynglishmen
to
haue
continewed
still
with
their
wifes
/
yf
it
had
bene
dedly
syn
to
them
to
haue
continewed
withe
their
wifes
:
And
therfore
ye
may
see
that
thies
persons
speke
directly
agaynste
Gregoris
mynde
:
also
ye
shal
se
that
they
speke
agaynste
Gregoris
wordis
if
ye
wil
loke
vpon
Gregory
/
but
Gregory
did
exhorte
and
teche
the
ynglishemen
that
were
new
comen
to
the
faith
/
that
they
shuld
no
more
mary
as
they
had
done
before
/
and
made
them
lawes
of
matrimoney
that
they
shuld
not
marye
theyr
kynswomen
in
the
first
degre
of
affinite
or
consanguinite
nor
in
the
second
/
nor
in
the
thyrde
/
nor
in
the
fowerthe
.
THat
they
write
also
in
the
.xxxij.
leif
of
their
boke
:
that
Gregory
sawe
that
mariage
betwene
the
brother
and
the
brothers
wife
a
widowe
&c.
of
this
mariage
they
speke
to
be
playnly
vngodly
and
iuged
it
abhominable
before
God
and
man
and
also
agayne
the
nature
of
man
/
and
as
nyghe
as
can
be
vnto
the
nature
and
lyfe
of
bestis
.
This
thies
persons
saye
Gregory
sawe
and
did
iuge
suche
matrimony
o
to
be
.
In
the
whiche
saynge
they
affirme
that
saynte
Gregory
doith
blaspheme
almyghty
God
:
and
also
his
holy
lawe
:
for
if
Gregory
sawe
and
iuged
mariage
betwene
the
brother
and
the
brothers
wife
/
to
be
abhominable
and
odious
to
God
&
man
/
and
also
to
be
against
the
nature
of
man
/
and
as
nyghe
as
can
be
vnto
the
nature
and
lyfe
of
bestis
/
than
must
it
nedes
folowe
that
saynte
Gregory
sawe
that
almyghty
god
in
commandinge
suche
mariage
did
commaunde
that
thing
that
was
abhominable
and
odyous
to
God
and
man
/
and
also
that
thinge
that
is
ageynste
the
nature
of
man
and
that
thing
that
is
as
nyghe
as
can
be
to
the
nature
and
lyfe
of
bestis
:
for
as
I
haue
shewed
yow
almyghty
God
did
commaunde
suche
mariage
/
&
also
by
this
their
sayng
of
saynte
Gregory
/
yt
doith
folowe
that
he
sawe
as
myche
abhominacyon
in
the
lawe
of
God
whiche
commaundid
the
brother
to
mary
the
brothers
wife
a
widow
left
without
yssewe
.
And
if
it
were
so
/
than
sayncte
Gregory
dyd
blaspheme
godys
lawe
.
Here
ye
maye
see
what
thies
persons
saye
by
saynte
Gregory
/
also
in
the
later
ende
of
the
same
leif
thies
persons
saye
that
saynte
Gregory
sawe
how
greuous
punyshment
is
abydinge
them
whiche
haue
defylyd
them self
with
this
fowl
syn
.
That
they
vnderstande
in
the
rehersed
mariage
:
therfore
he
iugede
that
nother
peace
/
nor
faith
and
Cristendome
/
nor
any
other
thinge
in
this
worlde
beside
forth
/
is
of
suche
vertue
and
goodnes
that
is
able
to
recompence
and
waye
owt
the
maliciousnes
of
this
dede
:
and
so
forthe
/
withe
diuerse
grete
and
sharpe
wordes
as
yow
maye
see
in
their
boke
.
NOw
by
this
sayng
thies
persons
do
greatly
blaspheme
saynte
Gregory
and
do
saye
that
he
blasphemithe
almyghty
God
/
for
yf
saynte
Gregory
shuld
thus
iuge
by
mariage
betwene
the
brother
and
the
brothers
wife
a
widowe
&c.
Than
saynte
Gregory
shuld
iuge
that
almyghty
God
in
commaundinge
suche
mariage
/
commaunded
that
thing
that
is
so
abhominable
and
so
euill
/
that
ther
is
no
thing
in
this
worlde
of
suche
vertu
and
goodnes
that
is
able
to
recompence
and
waye
owt
the
maliciousnes
of
this
dede
/
Who
euer
harde
any
man
saye
that
almyghty
God
wolde
commaunde
so
abominable
a
thinge
as
these
persons
saye
Gregory
iugithe
mariage
betwene
the
brother
and
the
brothers
wife
widowe
&c.
to
be
?
And
suche
mariage
commaundid
almighty
God
:
ALso
saynte
Ambrose
doith
excuse
the
doughters
of
Lothe
/
saynge
that
the
good
zele
that
they
had
for
to
conserue
mankynde
/
the
whiche
they
thowght
shulde
haue
perished
)
did
reward
them
so
vniuersally
/
that
it
coueryd
their
inhoneste
priuate
acte
/
and
than
it
folowith
that
yf
their
good
zele
that
they
had
did
excuse
their
particulare
faute
/
ther
may
be
sum
thinge
in
this
worlde
of
suche
vertue
and
goodnes
that
it
is
able
to
recompense
and
waye
owt
the
maliciousnes
of
matrimoney
betwene
the
brother
and
the
brothers
wife
a
widow
&c.
For
in
this
or
suche
mariage
is
none
offence
agaynst
the
lawe
of
God
nor
against
the
lawe
of
nature
/
as
ye
haue
hard
before
.
Wherfore
it
semith
by
this
that
saynte
Gregoris
mynde
was
neuer
to
iuge
suche
mariage
to
be
so
euyl
as
thies
persons
wold
haue
hym
to
do
.
NOr
Gregoris
wordis
do
not
so
sownde
nor
signifie
/
nor
Gregory
doith
not
saye
that
it
is
against
the
law
of
God
and
against
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
widowe
&c.
And
that
the
Pope
haith
no
power
to
dispence
vpon
suche
mariage
/
and
so
al
that
thies
persons
bringe
in
of
Gregory
do
nothinge
helpe
theyr
malicyouse
purpose
.
IN
the
.xxxiij.
leyf
of
theyr
boke
they
bringe
in
Pope
zachary
/
the
which
answerd
the
bishop
Theodore
to
his
question
whether
that
a
mans
natural
sone
maye
marye
with
his
fathers
god
doughter
?
and
the
Pope
answerid
on
this
wise
/
we
be
/
saith
he
/
by
the
lawe
of
God
comaundid
to
abstayne
from
owr
owne
kyndred
Carnal
/
mychmore
it
is
conuenient
that
we
shuld
with
all
strength
be
ware
of
hyr
that
ys
owr
fathers
doughter
spiritual
/
Wher
vppon
thies
persones
wolde
conclude
that
it
is
against
the
lawe
of
God
and
agaynste
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
widowe
left
without
yssew
:
and
that
the
Pope
hath
no
power
to
dispence
vppon
suche
mariage
/
But
this
saynge
of
Pope
zachary
directly
agaynst
their
conclusion
.
For
of
his
saynge
it
folowith
/
that
the
Pope
maye
dispence
and
licence
the
brother
to
mary
the
sister
/
and
than
it
folowith
that
the
Pope
may
licence
a
man
to
marye
his
brothers
wife
a
widowe
left
without
yssewe
.
for
it
is
no
more
forbidden
for
a
man
to
marye
his
brothers
wife
a
widowe
&
cete
.
than
it
is
for
a
man
to
mary
his
sister
/
but
the
pope
hath
power
by
this
zacharias
saynge
/
to
licens
a
man
to
marye
hys
sister
.
This
you
shal
see
prouyd
.
The
Pope
hath
power
to
licence
a
man
to
mary
his
fathers
godoughter
/
for
that
affinite
doith
not
let
mariage
by
no
lawe
/
but
onely
by
the
lawe
of
the
churche
/
as
of
it self
it
is
euident
/
and
the
Pope
maye
dispence
against
the
puer
prohibicion
of
the
churche
:
Wherfore
the
Pope
may
licence
a
man
to
mary
his
fathers
goddoughter
/
and
now
Pope
zachary
saithe
that
it
is
more
forbidden
that
a
man
shuld
mary
his
fathers
goddoughter
than
his
fathers
doughter
/
and
yet
vppon
suche
mariage
the
Pope
hathe
power
to
dispence
:
Wherfore
than
he
haith
power
to
dispence
that
the
brother
may
mary
the
sister
/
for
yf
the
Pope
maye
dispence
in
the
thing
that
is
more
prohibit
/
he
may
dispence
in
that
thing
that
is
lese
prohibite
/
and
than
further
/
if
the
Pope
may
dispence
vppon
mariage
betwene
the
brother
and
the
sister
/
he
hath
than
power
to
dispence
vpon
mariage
betwene
the
brother
and
the
brothers
wife
a
widowe
&c.
This
you
se
doith
followe
of
this
Pope
zachary
his
sayng
/
the
whiche
makith
for
the
trewth
/
and
against
thies
deceyuers
false
conclusion
.
IN
the
same
leif
thies
persons
do
brynge
in
the
glose
that
doith
goo
vppon
the
wordes
of
Pope
zachary
/
the
whiche
glose
doith
make
argumentis
that
the
Pope
can
not
dispence
thoughe
he
wold
/
in
the
seconde
degre
of
consanguinite
nor
yet
in
the
second
degre
of
the
first
maner
of
affinite
/
for
the
second
degre
of
consanguinite
and
of
this
affinite
hath
/
his
begynninge
of
the
lawe
of
nature
/
and
agayne
bycause
of
the
same
degre
it
is
forbidden
expresly
in
the
olde
testament
of
God
.
Here
thies
persons
shewe
that
the
gloser
makith
Argumentis
/
and
saye
that
the
Pope
cannot
(
thoughe
he
wolde
)
dispence
in
the
seconde
degre
of
consanguinite
nor
in
the
seconde
degre
of
the
firste
maner
of
affinite
&c.
But
they
will
not
shew
yow
how
the
same
gloser
doith
also
make
arguments
to
shewe
that
the
Pope
may
dispence
in
theyse
degreys
of
consanguynite
and
of
affinite
/
and
yet
the
same
gloser
makith
argumentis
for
bothe
partes
and
finally
he
determineth
nother
this
/
that
the
pope
may
dispence
/
nor
yet
this
/
that
the
Pope
can
not
dispence
/
but
this
these
deceyuers
wil
not
reherse
in
their
boke
/
and
so
nowe
ye
maye
see
that
the
gloser
whiche
they
do
allege
doith
nothynge
for
their
purpose
/
And
also
if
the
glose
had
sayd
that
the
Pope
coulde
not
haue
dispencyd
in
the
rehersh●d
degreys
of
consanguinite
and
of
affinite
/
he
had
spoken
directly
agaynste
the
texte
:
for
the
texte
sayth
that
affinite
spirituall
in
the
firste
degre
ys
more
forbidden
(
in
the
whiche
the
Pope
may
dispence
)
than
ys
consanguynite
Carnall
in
the
same
degre
/
as
you
haue
hard
before
/
and
thus
thies
persons
wold
haue
the
glosse
to
destroye
the
texte
whiche
can
not
be
.
FIrthermore
they
bringe
in
Pope
Innocent
the
thyrde
to
whom
sent
the
Arch●diacon
of
biturs
to
know
whether
that
wife
that
was
departed
from
hir
husband
without
iugement
of
the
churche
/
by
cause
hir
husband
and
she
were
in
so
nyghe
degre
of
kyndred
that
the
sea
Apostolyk
coulde
not
/
nor
yet
was
wonte
to
dispence
with
/
owght
to
be
restored
agayne
to
hyr
husbande
?
marke
wel
this
questyon
and
case
that
this
archediacon
asked
of
the
Pope
:
and
than
yowe
shall
and
maye
perceue
better
the
Popis
answere
that
he
made
to
the
question
and
case
/
The
Pope
answerithe
and
sayth
this
woman
whiche
doith
knowe
the
kynred
betwene
hir
husband
and
hir
specially
in
thies
degres
whiche
be
forbidden
by
the
law
of
God
can
not
haue
to
do
Carnally
withe
this
hir
husband
without
dedly
syn
/
and
so
finally
the
Pope
saith
that
the
woman
shal
not
be
restored
agayne
to
hyr
husband
.
Here
the
Pope
answerith
verey
wel
/
and
no
thinge
for
thies
mens
purpose
.
For
as
the
case
was
put
furth
in
general
/
so
that
case
purposed
/
the
Pope
answereth
in
generall
/
that
is
to
saye
that
yf
a
woman
whiche
was
departed
frome
hyr
husband
without
iugement
of
the
churche
because
hir
husband
/
and
she
were
in
so
nyghe
degre
of
kynred
/
that
he
sea
Apostolik
coulde
not
/
nor
yet
was
not
wont
/
to
dispence
with
yt
:
Than
saith
the
Pope
if
the
woman
knewe
this
/
and
so
vppon
this
is
departyd
from
hir
husband
she
may
not
be
restored
to
hyr
husband
agayne
/
nor
ly
withe
hym
without
dedly
syn
.
For
how
coulde
she
be
restored
to
hyr
husband
agayne
or
company
with
hym
without
dedly
syn
?
When
that
she
knew
hyr
husband
so
nere
to
hyr
of
kyn
that
in
kepinge
hym
company
/
and
to
be
restored
to
hym
/
she
shuld
do
agaynst
the
law
of
God
/
and
that
the
Pope
could
not
dispence
with
hyr
that
she
myght
turn
agayne
to
hir
husband
/
nor
he
was
not
wonte
to
dispence
in
suche
a
case
:
all
this
is
trwthe
/
but
all
this
is
in
general
:
for
it
is
not
shewid
in
what
degre
of
kynred
the
woman
could
not
be
restored
agayne
to
hyr
husbande
/
nor
in
what
degre
the
Pope
could
not
/
nor
was
not
wont
to
licence
a
woman
that
was
departed
from
hyr
husband
to
be
restored
agayne
.
And
so
all
this
saynge
of
Pope
Innocent
makith
no
thinge
for
thies
mens
purpose
.
For
the
case
that
they
speke
of
/
ys
particuler
and
speciall
that
ys
it
againste
the
lawe
of
God
and
agaynste
the
lawe
of
nature
for
a
man
to
mary
his
Brothers
wife
a
widowe
&ce
.
And
that
the
Pope
hath
no
power
to
dispencr
vppon
suche
mariage
.
This
Pope
innocent
doith
not
saye
/
nor
vppon
all
his
sayng
/
this
no
man
can
conclude
/
But
this
Pope
innocent
ys
directly
against
this
false
opinion
/
as
it
is
manifeste
in
the
chapiter
.
Deus
qui
Ecclesiam
.
Where
yt
appereth
that
he
sufferd
the
Iues
whiche
turned
to
Criste
and
receyued
Baptism
to
continwe
still
with
their
Brothers
wifes
that
they
had
maryed
before
.
But
the
heythens
that
turnyd
and
receyued
baptism
/
the
sayd
Pope
wold
not
suffer
them
to
haue
mo
wifes
then
one
:
which
befor
had
maryed
them
to
mo
.
And
thus
by
this
may
ye
se
that
Pope
innocent
ys
against
thies
deceuers
false
opinion
/
&
likwise
he
is
agaynst
them
in
the
chap.
Gaudemus
.
IN
the
.xxxvi.
leif
they
saye
.
Now
beside
all
this
we
shall
proue
the
same
by
the
auctorite
of
holy
counsels
.
This
they
mean
that
they
will
proue
by
the
auctorite
of
holy
councels
that
it
is
againste
the
lawe
of
God
and
againste
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
/
a
widowe
left
without
yssew
&c.
To
all
the
councells
that
these
persons
do
bringe
in
/
yt
may
be
brefely
answered
/
that
there
is
none
of
them
that
saye
yt
is
agaynst
the
law
of
God
/
and
againste
the
lawe
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widowe
lefte
without
yssew
/
nor
yet
this
.
That
the
Pope
hath
no
power
to
dispence
vppon
suche
mariages
.
MOreouer
ye
must
note
that
the
prohibicions
that
the
counsels
haue
decreyd
to
let
mariage
in
degreys
of
affinite
/
were
not
made
for
bycause
suche
affinite
did
set
mariage
by
the
law
of
nature
as
it
is
manifest
/
in
the
thyrde
and
fowerthe
degre
of
affinite
:
no
more
ys
the
first
nor
the
second
degre
in
the
right
lyne
in
the
second
lyne
after
the
mynde
of
thies
persons
great
doctour
/
Peter
de
Palude
:
for
he
saith
vppon
the
.xviij.
Chapiter
of
the
Leuiticall
boke
that
the
Pope
maye
dispence
in
all
the
degreys
of
affinite
there
conteyned
.
NOw
where
as
there
be
diuerse
counsels
and
many
decreys
and
saynges
of
fathers
that
do
forbide
that
a
man
shal
not
mary
his
sister
/
his
brothers
wife
/
his
nece
/
nor
his
cosin
germane
:
of
sych
counsells
decreys
and
saynges
/
a
man
maye
gather
that
in
the
begynninge
of
Cristes
churche
the
people
did
vse
comenly
to
mary
their
sisters
/
their
brothers
wifes
/
their
nere
kynswomen
:
and
suche
as
were
nye
to
them
in
affinite
/
for
els
sewerly
the
councels
and
fathers
wolde
not
haue
spoken
so
often
of
suche
mariages
as
they
did
:
for
experience
doith
teche
vs
that
counsels
parliamentis
/
and
sinodes
do
not
often
tymes
make
many
decreys
agaynste
thos
thinges
that
be
not
in
vse
/
but
where
ther
be
many
decreys
and
lawes
made
agaynste
a
thinge
:
the
same
decreys
and
lawes
do
euidently
shew
that
the
thinge
that
they
speke
so
muche
agaynst
was
greatly
in
vse
.
Wherfore
seynge
that
ther
be
diuerse
counsels
and
many
decreys
and
saynges
that
do
now
forbide
that
the
people
shal
not
mary
in
the
first
degre
of
affinite
/
in
the
ascendent
lyne
/
nor
in
the
side
lyne
/
nor
yete
in
the
second
nor
in
the
thirde
degre
of
affinite
:
it
ys
euydent
that
the
people
did
vse
to
mary
in
thies
degreys
before
/
and
at
the
beginninge
of
the
churche
and
than
the
peple
lyued
more
iustly
and
godlyer
than
they
doo
now
:
Wherfore
it
folowith
that
for
a
man
to
mary
his
Brothers
wife
a
widowe
lefte
withe
owte
&
cete
.
or
in
the
second
degre
of
affinite
/
can
not
be
agaynste
the
lawe
of
God
/
nor
agaynste
the
lawe
of
nature
.
For
yf
suche
mariage
had
ben
so
euyll
/
the
people
that
lyued
so
iustly
and
so
holely
before
the
prohibicions
of
suche
Mariage
were
made
/
and
at
the
begynnynge
of
the
churche
/
wolde
neuer
haue
vside
suche
Mariage
.
So
now
by
this
reason
yowe
maye
see
that
the
counsaills
and
decreys
that
do
forbid
nowe
suche
mariage
make
agaynste
these
Pestilent
persons
false
opinyone
.
TRewly
the
cause
why
thies
Fathers
and
counsailles
did
orden
and
decre
/
that
the
people
shuld
no
more
marye
with
their
kynred
and
affinite
in
the
first
/
second
/
and
thirde
degre
/
was
this
.
For
asmyche
as
those
holy
Fathers
and
prelats
did
se
and
manifestly
perceue
that
the
charitable
loue
and
kyndenes
that
was
wont
to
be
amonge
Cristen
people
did
sore
mynyshe
and
decay
.
Wherfore
thies
Fathers
and
Prelats
ordenyd
and
decreyd
that
the
Pope
shuld
mary
all
owt
of
their
kinred
and
affynite
/
to
knyte
in
loue
suche
people
to gither
by
mariage
that
were
not
knyte
to gither
in
love
by
kynred
and
affinite
.
We
se
by
comyn
experyence
that
by
mariage
the
kyndred
of
bothe
the
persons
that
be
maryd
do
loue
togither
:
Wherfore
the
holy
Fathers
and
consailles
did
lymit
owte
certayn
degreys
of
affinite
and
kindred
in
the
whiche
they
supposid
that
loue
wolde
contynewe
without
the
helpe
of
mariage
/
and
so
they
did
forbide
and
commaunde
no
man
to
mary
in
non
of
thies
degres
of
affinite
and
kyndred
without
the
Popes
licence
.
But
that
the
people
shuld
mary
owt
of
thies
degres
of
kynred
and
affinite
.
This
did
thies
Fathers
and
councels
orden
and
commaund
to
the
entent
to
spreyd
abrode
and
sowe
loue
and
charite
by
mariage
amonge
the
people
that
were
not
ioynid
togither
in
kynred
and
affinite
.
Here
ye
haue
hard
the
causes
why
the
counsels
and
decreys
did
forbid
mariage
in
the
first
/
the
seconde
/
and
the
thyrde
/
and
fowerth
degre
of
affinite
and
kyndred
wherby
ye
may
see
that
for
a
man
to
mary
his
brothers
wife
a
widow
&ce.
or
his
nece
or
cosyn
germane
/
ys
not
against
the
lawe
of
God
/
nor
agaynst
the
lawe
of
nature
:
but
againste
the
lawe
of
the
churche
:
with
the
whiche
the
Pope
maye
dispence
IN
the
.xxxvij.
leif
of
their
boke
/
thyes
persones
bryng
in
the
counsaile
of
Necene
and
the
synode
of
Gregore
the
yongar
:
where
it
was
decreyd
accordinge
to
the
wordes
of
God
:
that
a
woman
whiche
had
ben
maryed
to
.ij.
Brothern
shulde
be
put
bake
frome
communyon
/
and
from
the
receyuinge
of
the
sacrement
vntyl
she
died
/
and
a
man
that
had
maryed
his
brothers
wife
/
shuld
be
an
Anatheme
/
In
the
whiche
synode
/
al
to gither
answeryd
/
Anatheme
be
he
/
that
is
as
myche
to
saye
(
as
thies
pestilent
persones
do
expounde
it
)
as
damnacion
to
euerlastynge
dethe
/
To
this
sayng
of
the
counsel
and
synode
/
I
answere
:
that
theyr
saynge
and
excommunycacion
ys
vnderstand
to
be
applyed
vnto
suche
persons
as
do
mary
them selues
in
suche
degreys
of
affinite
without
licence
of
the
Pope
.
As
that
woman
that
doith
mary
hyr
self
after
the
deth
of
hir
husband
to
hir
husbandes
brother
:
and
so
in
lyke
wise
/
that
man
which
maryeth
his
brothers
wife
a
&cet
.
For
they
that
presume
to
mary
on
the
rehersed
maner
/
owght
to
be
punyshed
as
it
is
afore
spoken
of
:
except
that
they
be
penitent
and
sory
for
that
they
haue
done
/
ye
and
leaue
and
forsake
/
the
men
their
wifes
/
and
the
women
their
husbandis
:
without
the
Pope
lycence
them
to
mary
the
saide
men
and
women
that
thei
hade
taken
before
/
But
yet
the
counsel
and
synode
did
not
decre
to
punyshe
that
woman
/
whiche
after
the
deth
of
hir
husband
/
maried
hir
husbandis
brother
:
nor
yet
the
man
whiche
maryd
his
Brothers
wife
a
widow
&c.
for
by
cause
they
maryed
agaynste
the
lawe
of
God
/
and
agaynste
the
lawe
of
nature
/
as
it
is
manifest
.
For
ther
is
nother
the
counsell
/
nor
the
synode
that
doith
decre
and
saye
that
suche
mariage
is
against
the
law
of
god
and
agaynste
the
lawe
of
nature
.
But
the
counsel
and
synode
did
orden
and
decre
the
punyshements
before
rehersed
for
suche
persons
as
did
presume
to
mary
/
as
the
woman
with
hir
husbandis
brother
/
or
the
man
with
the
Brothers
widow
against
the
prohibicion
and
decre
of
the
churche
/
And
so
nowe
this
counsel
and
sinode
do
not
helpe
thies
vngracious
persones
false
opinion
/
But
yet
if
these
deceyuers
will
saye
that
the
sinode
and
counsell
/
or
any
other
decre
or
counsell
doith
forbid
that
a
man
shal
not
mary
his
brothers
wife
a
widow
&c.
for
by
cause
that
suche
mariage
is
against
the
law
of
God
and
against
the
lawe
of
nature
:
when
that
they
shew
me
this
of
any
decre
or
counsell
:
I
shal
be
redy
to
make
answere
to
it
.
IN
the
.xxxij.
leif
of
their
boke
/
they
say
on
this
wise
last
of
all
/
and
for
a
conclusion
.
That
the
sentence
of
Wiklif
wherin
he
did
holde
that
the
prohibicions
of
matrimoney
writen
in
the
Leuitical
/
be
onely
iudicial
preceptis
of
Moyses
/
&
therfore
the
causes
of
diuorce
brought
in
by
the
meane
of
kinred
&
of
affinite
to
be
brought
in
without
ground
&
fundacion
/
&
onely
by
the
ordinance
of
man
/
was
condempnyd
as
contrary
to
all
vertu
and
goodnes
/
&
as
heretical
/
&
expresly
agaynste
holy
scripture
/
in
the
great
conuocation
that
was
first
at
London
/
&
after
at
Oxforde
:
&
last
of
al
in
the
counsel
of
Constancy
.
Here
these
persons
saye
falsly
/
&
they
lye
on
Wicleffe
:
for
Wik
lef
did
neuer
say
that
al
the
prohibicions
of
matrimoney
writen
in
the
leuiticall
law
be
but
only
iudicials
:
nor
the
conuocation
/
nor
yet
the
counsel
doith
not
condempne
Wiklyf
in
the
point
:
&
yet
if
he
had
sayd
/
that
al
thies
prohibicions
of
matrimoney
had
bene
but
onely
Iudicials
/
&
the
conuocacion
and
counsel
to
haue
condempnyd
hym
for
the
same
saynge
/
and
to
haue
iuged
all
thies
prohibicions
to
be
moralles
:
yet
al
thies
wold
no
thing
haue
holpen
thies
deceuers
fals
opinion
:
For
as
mych
as
in
the
leuitical
prohibicions
ys
not
forbid●
(
as
I
often
tymes
sayd
)
that
a
man
shal
not
mary
his
brothers
wife
a
widowe
lefte
withoute
yssewe
/
and
thus
ye
maye
see
that
all
that
they
bringe
in
/
for
them
can
do
them
no
seruice
.
IN
the
same
leif
of
their
boke
/
they
say
there
be
decres
of
other
counsails
and
answers
in
writing
of
other
of
the
popes
whiche
do
subscribe
&
agree
to
thies
forsayd
determinacions
/
and
a
none
after
this
/
it
folowithe
in
theyr
boke
.
But
we
truste
gentill
and
indifferent
reder
/
that
thies
forsaid
rehersyd
thinges
shal
fully
content
the
/
for
thow
seyst
here
first
of
all
in
maner
an
hole
comen
assent
and
agrement
of
the
holy
churche
/
and
firthermore
thow
seist
the
Popes
them selues
do
gyue
so
great
magestye
and
godly
auctorite
vnto
the
Leuiticall
prohibicions
/
that
they
doo
playnly
affirme
and
hold
stedfastly
:
that
who
so
euer
doith
mary
contrary
to
the
commandment
of
thies
lawes
be
not
(
inded
)
man
and
wife
:
nor
they
cannot
render
one
to
the
other
the
dewty
of
matrimony
without
dedly
syn
:
nor
they
can
not
be
togither
by
any
iugement
of
the
churche
/
thus
say
the
Popes
/
all
this
ys
these
deceyuers
sainge
/
and
so
with
thies
wordes
&
saynges
they
wold
swade
and
moue
the
reder
to
beleue
that
it
is
against
the
lawe
of
God
/
&
against
the
lawe
of
nature
/
for
a
man
to
marye
his
Brothers
wife
a
widowe
left
without
yssew
:
&
that
the
Pope
hath
no
power
to
dispence
vppon
suche
mariage
/
but
this
(
as
ye
haue
sene
prouyd
before
ys
verey
false
:
and
where
as
they
saye
yow
maye
in
maner
se
a
hole
comen
assent
and
agrement
of
the
hole
churche
/
(
the
whiche
they
vnderstand
to
their
opinion
)
this
ys
also
false
.
For
the
hole
assent
and
agrement
of
the
churche
hath
agreyd
that
the
Pope
maye
dispence
vppon
mariage
betwene
the
brother
and
the
brothers
wife
widow
&c.
And
consequently
that
suche
mariage
is
nother
agaynst
the
lawe
of
nature
:
for
ells
the
hole
churche
/
and
lernyd
men
of
the
Princes
and
Popes
counsaill
/
wolde
not
haue
consentyd
that
he
shuld
haue
dispenced
vppon
suche
mariage
:
if
it
had
bene
agaynste
the
lawe
of
God
/
and
againste
the
law
of
nature
/
and
thus
you
maye
see
/
that
thies
persons
saynge
is
false
/
whiche
is
this
.
That
the
hole
assent
of
the
churche
doith
affirme
matrimony
betwene
the
brother
and
the
brothers
wife
/
to
be
agaynst
the
lawe
of
God
and
agaynst
the
law
of
nature
/
But
the
hole
church
of
Cristendom
hath
without
reclamacion
approued
suche
matrimoney
lefull
and
good
:
Where
as
thies
persons
saye
that
the
Popes
them selue
haue
geuen
greate
magestye
and
godly
auctorite
vnto
the
Leuiticall
prohibicions
:
thies
persons
name
verey
often
and
reherse
their
Leuiticall
prohibicions
in
generall
.
But
I
wold
see
them
name
one
prohibicion
Leuiticall
/
whiche
doith
forbide
that
a
man
may
not
mary
his
brothers
wyfe
wydowe
lefte
wythe
owte
yssew
.
This
they
shulde
bringe
of
the
Leuiticall
lawe
the
whiche
wolde
doo
them
sum
seruice
/
and
make
well
for
their
purpose
:
but
this
they
cannot
doo
nor
no
man
for
them
:
for
as
I
haue
shewed
you
suche
mariage
is
not
forbiden
in
the
leuitical
law
/
and
therfore
yowe
maye
playnly
see
that
to
brynge
in
the
Leuiticall
lawe
/
ys
no
thynge
for
theyr
purpose
.
IN
the
.xxxviij.
leif
of
their
boke
/
they
saye
finally
to
make
an
ende
.
Thow
shalt
vnderstand
gentill
reader
/
that
the
requestis
and
suetes
of
diuerse
persons
/
whiche
haue
desyred
dispensacions
in
thies
degreys
haue
many
tymes
here
to fore
bene
denyed
and
repellid
by
the
Popes
of
Rome
whiche
answered
them
thus
.
It
is
not
in
any
case
leful
for
vs
to
dispence
with
the
lawes
of
God
:
and
this
we
shall
shewe
yow
here
after
.
To
this
their
reason
and
sophistical
argument
/
I
answere
that
al
thowghe
sum
Popes
haue
denyed
to
dispence
in
suche
degreys
of
affinite
:
yet
vppon
this
no
man
can
conclude
that
therfore
suche
degre
is
of
affinite
do
set
mariage
by
the
lawe
of
God
and
by
the
law
of
nature
.
For
the
Pope
may
deny
to
dispence
in
the
thyrde
degre
of
consanguinite
/
and
affinite
in
the
side
lyne
/
and
yet
euery
man
knowithe
/
that
the
thyrde
degre
of
affinite
and
consanguinite
doith
not
let
matrimony
by
the
lawe
of
God
/
and
by
the
law
of
nature
/
and
also
theyr
argument
ys
nowght
and
sophistical
.
Also
the
Pope
maye
lefully
denye
and
not
lycence
a
manis
sone
to
mary
his
fathers
goddoughter
/
and
yet
suche
mariage
ys
neyther
forbidden
by
the
lawe
of
God
/
nor
by
the
lawe
of
nature
/
and
thus
yow
may
see
/
that
thies
persons
reason
is
no
thinge
worthe
.
Thei
say
/
that
you
shal
vnderstande
/
that
Popes
hath
denyed
to
dispence
in
suche
degreys
:
And
I
saye
that
yowe
shall
vnderstonde
that
Popes
haue
dispencyd
and
lycencyd
the
Brother
to
marye
the
sister
and
the
son
to
mary
the
Fathers
Sister
/
and
the
Brother
to
mary
the
Brothers
widowe
/
and
one
man
to
mary
two
Sisters
/
and
also
the
same
man
to
mary
his
wifes
nece
.
And
that
Popes
haue
licencyd
moo
persons
to
marye
in
suche
degreis
of
affinite
and
consanguinite
/
as
I
shall
shewe
yowe
here
after
.
Wherfore
yowe
maye
perceyue
thies
deceyuers
reason
is
of
no
strength
.
NOw
where
as
they
saye
that
the
Popes
/
whan
they
denyed
to
dispence
in
suche
degreys
/
they
answeryd
thus
.
yt
is
not
in
eny
case
lefull
for
vs
to
dispence
withe
the
Lawes
of
God
/
and
this
thies
persons
saye
they
will
shewe
here
after
/
and
I
wyll
make
answere
vnto
yt
whan
that
they
shewe
it
.
Finally
to
make
an
ende
:
yow
shall
vnderstand
/
that
in
the
.xxxviij.
leif
of
their
boke
/
they
make
an
Epilogacyon
/
And
a
great
heape
of
shamefull
lyes
/
saynge
/
Moreouer
thow
seest
(
and
excepte
we
be
deceyued
)
thow
doist
graunte
&c.
I
reherse
no
more
of
their
letter
/
because
yow
may
see
the
residewe
in
their
boke
whiche
ys
all
togither
false
/
and
so
in
the
ende
of
their
second
chapiter
in
the
.xxxix.
leif
that
maketh
a
conclusion
of
the
same
stuffe
/
sayng
/
that
the
sentence
and
determinacyons
of
their
vniuersites
is
of
as
vndowtyd
credence
and
auctorite
/
as
can
be
.
Where
they
saye
/
that
to
mary
hir
that
is
left
of
his
brother
dyinge
without
children
/
is
so
forbidden
/
both
by
the
lawe
of
God
/
and
by
the
law
of
nature
:
that
the
Pope
is
not
of
power
to
dispence
with
any
suche
maryage
/
whether
they
be
all
redy
contracte
/
or
ells
to
be
contracte
.
This
is
the
sentence
and
determinacions
of
theyr
vniuersites
:
yet
thies
persones
(
as
ye
haue
sene
)
haue
not
prouyd
it
/
nother
by
auctorite
/
nor
reason
/
nor
they
neuer
shal
/
for
the
sentence
and
the
determinacions
of
theyr
vniuersites
/
ar
manifest
false
and
a
great
error
hereticall
:
wherfore
yf
these
persons
had
sayd
that
the
sentences
and
determinacions
of
the
vniuersites
/
be
as
vndowtid
falsehed
as
can
be
/
where
they
saye
:
That
to
mary
hyr
that
is
lefte
of
his
brother
dying
without
children
/
is
so
forbidden
bothe
by
the
lawe
of
God
/
and
by
the
lawe
of
nature
/
and
that
the
Pope
is
not
of
power
to
dispence
with
any
suche
mariage
/
than
they
hade
said
trewth
:
for
without
faile
/
the
sentences
and
determinacions
of
theyr
vniuersites
are
vndowtid
falsehed
/
as
yow
haue
partly
harde
/
and
as
ye
shal
heare
more
/
her
after
.
IN
the
third
chapiter
in
the
.xxxix.
leif
of
theyr
boke
/
thei
say
thus
.
We
thinke
that
we
haue
wel
and
sufficiently
confirmyd
and
stabilished
owr
entent
and
purpose
by
the
Popes
lawes
/
and
by
the
auctorite
and
counsels
.
Nowe
next
we
will
go
about
to
fortifye
and
make
goode
the
same
by
the
most
excellent
and
most
faithfull
interpreters
and
most
trew
doctours
that
expownde
holy
scripture
.
Here
they
saye
that
they
haue
well
and
sufficiently
confirmid
and
stablysshed
their
entent
by
the
Popes
lawe
and
by
the
auctorite
of
counsels
:
And
yet
yow
may
see
that
they
haue
brought
nether
Popes
law
nor
counsels
that
affirme
thys
theyr
false
purpose
.
That
it
is
againste
the
lawe
of
God
/
and
againste
the
lawe
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widow
&c.
And
that
the
Pope
hath
no
power
to
dispence
vppon
suche
mariage
.
Wherfore
they
shuld
haue
sayd
that
they
hade
nother
well
nor
sufficiently
confyrmyd
and
stabilyshed
their
purpose
:
nor
yet
neuer
shal
by
no
faithful
interpreters
and
trew
doctours
that
expownde
holy
scripture
/
had
thies
persones
said
thus
/
they
had
sayd
trowth
.
But
that
they
loue
to
saye
as
theyr
boke
doith
euidently
shew
/
Nowe
I
beseche
you
marke
and
note
well
what
thies
doctours
saye
that
they
bring
in
/
and
how
well
they
fortify
thies
deceyuers
purpose
.
First
they
bring
in
and
allege
the
great
clerke
Origene
/
wher
he
expowndith
the
.xx.
chapiter
of
the
Leuitical
.
Now
I
beseche
yowe
loke
well
vppon
all
that
they
bringe
of
Origene
/
and
yowe
shall
see
that
in
noo
poynte
he
helpith
or
favoryth
their
opinion
.
IN
the
.xli.
leif
of
theyr
boke
/
they
say
that
Crisostom
doith
agre
with
Origen
/
and
they
say
trewth
/
for
he
doith
no
thinge
say
that
makithe
for
theyr
purpose
.
IN
the
.xlij.
leif
of
theyr
boke
/
they
say
that
Basilius
the
greate
/
ys
of
the
same
sentence
and
mynde
/
that
thies
other
two
forsayd
doctours
be
/
and
if
yt
be
so
/
than
he
doith
not
fortyfye
theyr
opinion
:
for
the
other
two
doctours
in
no
case
fauour
and
affirme
this
thies
persons
opinion
.
That
it
is
agaynste
the
law
of
God
and
agaynste
the
lawe
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widow
&c.
nor
yet
thies
doctours
do
not
saye
that
the
Pope
haith
no
power
to
dispence
vppon
suche
mariage
.
Nor
this
can
not
be
gatherid
of
thies
doctours
wordes
nor
conclude
/
as
yow
maye
se
in
thies
persons
boke
/
wher
they
allege
thies
doctours
/
and
if
this
doctoure
Basilius
be
of
the
same
sentence
and
mynde
/
that
Origene
and
Crisostome
be
:
than
he
helpith
no
thinge
thies
persons
opinion
:
and
it
is
in
dede
trewth
/
for
Basilius
in
al
his
goodly
pistill
doith
not
saye
that
it
is
agaynste
the
lawe
of
God
/
and
againste
the
lawe
of
nature
/
for
a
man
to
mary
his
Brothers
wyfe
a
widowe
left
without
yssewe
.
IN
the
.xliij.
leif
.
they
allege
Basilius
agayn
saynge
/
If
it
fortune
a
man
to
be
ouercum
with
shameles
and
vnclenly
affeccion
to
ioyne
so
vnlefully
/
that
he
coupilith
hym self
by
mariage
with
two
sisters
/
this
man
is
iuged
not
to
haue
contracte
any
mariage
:
And
that
he
must
not
be
admitted
in
to
the
communion
of
the
churche
/
or
cum
in
the
company
of
Cristen
folke
before
that
they
haue
broken
this
so
vnlefull
couple
or
bonde
/
and
be
departid
the
on
from
the
tother
/
To
this
saynge
I
answer
thus
.
That
it
is
vnderstand
on
this
wise
that
if
a
man
ouercomen
with
shameles
affeccion
/
couplyth
him self
by
mariage
with
.ij.
sisters
without
the
Popes
licence
/
that
than
he
owght
to
be
iuged
not
to
haue
contracte
any
mariage
with
the
second
sister
:
for
by
cause
he
did
agaynste
the
ordinaunce
of
the
church
:
whiche
hath
decreyd
that
no
man
shall
mary
two
sisters
:
and
also
if
any
man
will
attempte
the
contrary
/
and
mary
.ij.
sisters
:
that
than
the
couplynge
withe
the
seconde
Sister
to
be
iuged
no
mariage
:
but
rather
the
persons
that
so
did
couple
them selues
vnder
the
pretence
of
mariage
agaynste
the
lawe
of
the
churche
/
not
to
be
admitted
in
to
the
communion
of
the
churche
or
cum
emonge
Christen
people
before
that
they
haue
broken
theyr
vnteafulle
couple
and
bonde
/
and
be
departid
the
one
from
the
tother
.
Thus
on
this
wise
all
Basilius
saynge
is
trwthe
/
and
makith
against
thies
persons
purpose
and
opinion
.
But
they
shuld
rather
haue
brought
(
yf
they
hade
coulde
)
Basilius
to
haue
said
that
he
/
whiche
couplyth
hym self
to
.ij.
sisters
one
after
the
deth
of
the
tother
for
honest
respectis
&
causes
with
the
Popes
lycence
doith
againste
the
lawe
of
God
/
and
agaynste
the
lawe
of
nature
/
so
that
the
Pope
can
not
dispence
vppon
suche
mariage
.
If
thies
persones
hade
brought
in
this
of
basilius
saynge
/
it
wolde
haue
done
them
sum
seruice
.
But
they
can
not
/
and
therfore
Basilius
helpeth
them
nothynge
.
IN
the
.xlviij.
leife
these
persons
allege
ysichyus
/
Gregorye
Nazanzeus
scolere
an
excellent
lernyd
man
in
holy
scripture
to
be
of
Origens
Chrisostome
and
of
Basilius
side
/
for
he
expunding
the
Leuitical
lawe
saith
thus
&ce
.
To
this
I
answere
/
that
yf
ysichius
be
of
the
rehersed
doctours
syde
/
than
it
folowith
that
he
saythe
no
thinge
for
to
ayde
thies
deceyuers
false
opinion
.
For
nether
Origen
Chrysostom
nor
Basilius
speke
no
thing
in
to
the
fauour
of
thies
persons
opinion
.
and
thus
Isychius
/
being
of
the
other
doctours
side
/
can
not
helpe
thies
persons
opinion
/
nor
he
doith
not
helpe
them
in
dede
in
no
maner
of
point
:
as
you
may
manifestly
se
in
thies
persons
boke
/
where
they
doo
allege
hym
/
for
they
allege
hym
where
he
expoundith
the
.xviij.
Chapiter
in
the
Leuiticall
boke
:
where
it
is
not
forbidden
that
a
man
shal
not
mary
his
brothers
wife
a
widowe
lefte
without
yssewe
.
As
I
haue
often
tymes
shewid
yow
:
Nor
Isichius
doith
not
say
that
suche
mariage
is
ther
forbidden
:
nor
he
doith
not
saye
that
suche
mariage
is
forbidden
by
the
lawe
of
God
and
by
the
lawe
of
nature
/
nor
yet
he
doith
saye
that
the
Pope
haith
no
power
to
dispence
vppon
mariage
betwene
the
brother
and
the
brothers
wife
a
widowe
left
with
out
yssewe
.
And
therfore
ye
may
perceue
that
Isichius
doith
nothing
for
thies
deceuers
purpose
.
IN
the
.li.
leif
of
their
boke
/
they
saye
on
this
wise
.
Now
with
all
thies
doctours
opinions
agre
saynte
Ambrose
/
saynte
Hierome
/
and
saynte
Austyne
.
And
first
thies
persons
allege
saynte
Ambros
where
as
he
answereth
to
one
Paterne
which
wold
haue
maryed
his
dowghters
dowghter
vnto
his
owne
soone
:
whiche
son
was
the
maydens
half
vncle
.
For
Paterne
the
father
had
his
sone
by
an
other
woman
/
and
in
this
case
saynte
Ambros
sayd
thus
.
That
the
sone
myght
not
mary
with
the
fathers
dowghters
dowghter
/
nor
yete
the
nece
with
the
nece
/
saynge
that
the
lawe
of
God
forbiddith
that
the
sone
shulde
mary
with
the
brothers
dowghter
.
This
is
now
saynte
Ambrose
his
mynde
.
To
this
I
answere
that
expresly
we
haue
in
the
same
lawe
of
God
that
saynte
Ambrose
spekith
of
:
that
the
vncle
maryed
the
nece
/
and
the
nece
maryed
with
the
nece
.
As
Othoniel
maryed
his
Brothers
dowghter
/
which
was
callid
Axa
:
and
the
nece
maryed
with
the
nece
/
as
the
doughters
of
Salphat
maryed
with
their
vncles
sones
/
IN
the
.liiij.
leif
of
their
boke
/
they
brynge
in
saynte
Hierome
that
meruelyth
at
the
Patriarke
abraham
for
by
cause
he
maryed
his
sister
:
seing
the
thinge
is
so
abhominable
/
and
seynge
agayne
that
almyghty
God
ordenyd
afterward
a
law
for
it
.
wherin
he
thretenith
that
who
so
euer
shal
take
his
sister
/
other
on
the
fathers
side
/
or
on
the
mothers
side
:
&
shal
se
hir
fowlnes
:
yt
is
a
rebuke
&
a
shame
/
he
shal
be
dryuen
owt
of
his
countre
in
sight
of
his
owne
kynne
:
he
haithe
vnhilled
the
priuetes
of
his
sister
/
he
shal
receiue
his
reward
for
his
synne
.
after
this
saing
/
thies
deceuers
make
an
exposicion
vpon
sainte
Hieroms
writing
:
&
for
bycause
yt
is
not
to
the
purpose
/
I
let
it
passe
/
thowghe
it
be
false
/
&
to
saynte
Hierome
sayng
I
answere
thus
.
what
so
euer
saynte
Hierome
saith
wher
they
do
allege
him
/
I
wolde
shewe
ye
/
that
saynte
Hierome
doith
not
meruell
nor
iuge
abrahams
mariage
to
be
euyl
:
but
doith
excuse
abraham
in
that
he
maryd
his
sister
saynge
/
In
the
Hebrew
tonge
/
yt
soundith
that
Sara
was
abrahams
sister
:
IN
the
.lv.
leif
of
their
boke
/
thies
persons
brynge
saynte
Augusten
wher
he
writith
againste
Faustus
the
greate
heretik
and
saythe
that
the
commaundment
of
God
that
bownde
the
iues
to
mary
with
theyr
brothers
wifes
widowes
lefte
without
yssew
/
was
a
figure
/
and
dyd
signifie
that
the
preachers
shuld
labour
in
the
gospell
to
styre
vp
the
sead
/
vnto
his
brother
departyd
:
that
ys
to
our
sauiour
Crist
/
which
died
for
vs
.
Here
ye
maye
see
that
saynte
Austen
saith
that
the
commaundment
of
God
that
bownde
the
Iues
to
mary
theyr
brothers
wyues
widows
/
was
a
figure
/
&
then
it
can
not
be
againste
the
lawe
of
nature
:
as
to
offer
vp
incense
and
to
be
circuncysed
were
figurs
/
&
yet
now
they
be
not
agaynste
the
lawe
of
nature
and
thus
Saynte
Augustyn
is
not
for
these
menis
purpose
.
IN
the
.lvi.
leif
/
They
brynge
in
saynte
Augustyn
in
an
other
place
where
as
he
saith
.
Althowghe
in
tyme
past
men
maried
thier
sisters
/
yet
that
thinge
was
doen
bycause
necessite
compellid
men
vnto
it
/
but
this
thinge
is
not
now
so
olde
/
nor
was
neuer
so
necssary
:
but
it
was
made
afterward
as
damnable
/
bicause
religion
doith
forbidde
yt
.
Thus
here
is
the
englisshe
of
saynte
austens
wordes
/
and
after
the
same
wordis
that
thies
persons
haue
in
their
Latyn
boke
.
but
they
haue
in
theyr
ynglishe
boke
that
it
is
not
now
as
damnable
/
by
cause
religion
doith
forbide
it
/
And
saynte
Austen
saith
is
was
made
afterwarde
as
damnable
/
bycause
religion
doith
forbide
yt
.
And
than
yf
this
/
for
a
man
to
mary
his
sister
be
nowe
made
dampnable
bycause
religion
doith
forbide
yt
:
Than
it
is
euident
that
for
a
man
to
mary
his
sister
/
is
not
damnable
of
the
owne
nature
:
for
that
thynge
that
is
damnable
by
nature
/
was
/
and
ys
always
dampnable
.
and
saynte
augusten
saith
that
this
thyng
/
for
a
man
to
mary
his
sister
/
was
made
afterward
dampnable
/
because
religion
doith
forbid
yt
:
and
therfore
it
is
not
agaynst
the
lawe
of
nature
for
a
man
to
mary
his
sister
:
also
saynte
augustyn
saith
in
the
same
place
where
thies
persons
allege
hym
/
that
in
the
begynninge
of
man
kynde
〈◊〉
was
leful
by
al
meanys
the
brothern
to
mary
wit●
sisters
:
but
now
(
saith
he
)
the
custom
ys
so
agai●●●●e
mariage
as
thoughe
siche
mariage
had
●●●er
ben
lawfull
.
By
this
ye
may
se
that
for
a
man
to
mary
his
sister
/
is
leful
by
the
law
of
nature
:
&
it
is
●●●●●den
〈◊〉
●e
custome
:
&
than
yt
folowith
that
yf
suche
〈◊〉
●e
be
lefull
by
the
lawe
of
nature
/
it
is
〈◊〉
●y
the
same
lawe
for
a
man
to
mary
h●
〈◊〉
●s
wife
a
widowe
lefte
withowt
yssewe
.
For
this
can
be
no
more
forbiden
than
for
a
man
to
marye
his
Sister
.
And
thus
yowe
maye
perceyue
that
sainte
augustyn
is
against
thies
persons
false
opinion
.
IN
the
same
leif
/
thies
persons
wold
haue
yow
call
to
yowr
rememberaunce
of
the
iugement
of
thies
great
diuines
fower
/
or
fyue
thinges
.
First
what
so
euer
persone
of
Cristes
beleue
brekith
eny
of
the
leuiticall
prohibicions
of
mariage
/
he
shal
be
dampned
both
body
and
sowle
into
euerlastinge
deith
in
hell
.
Note
here
I
beseche
ye
how
thies
pestilent
persons
openly
sclaunder
and
saye
false
vpon
sainte
ambrose
/
sainte
Hierome
/
and
sainte
Augustin
.
For
ther
is
none
of
them
that
doith
iuge
/
that
what
so
euer
person
of
Cristes
beleue
brekith
eny
of
the
leuiticall
prohibicions
of
mariage
that
he
shall
be
dampned
bothe
body
and
sowle
into
euerlastinge
deith
in
hell
/
as
thies
persons
do
saye
vppon
them
but
it
is
thies
'
pestilent
persons
owne
malicious
iugement
:
and
yet
all
this
makith
nothing
for
their
false
opinion
.
For
ther
is
no
prohibicion
leuitical
that
doith
forbide
that
a
man
shal
not
mary
his
brothers
wife
a
widowe
&c.
THe
second
thinge
that
thei
wolde
haue
yow
note
of
the
iugement
of
sainte
ambrose
/
sainte
Hierome
/
and
sainte
augustin
is
this
.
That
not
only
the
Iues
did
abstaine
frome
marying
their
Brothers
wiues
euen
as
yow
wold
say
/
for
fere
of
sum
mischef
/
and
yet
thei
might
haue
don
it
bi
auctorite
of
their
law
:
but
the
very
heythens
also
after
the
deth
of
their
wiues
/
did
euermore
abstaine
frome
mariage
of
their
wiues
sistern
/
as
frome
a
certain
impiete
or
abominacion
againste
nature
.
Here
thies
shameles
persons
falsly
sclaunder
againe
thies
holy
Doctours
/
for
they
neuer
did
iuge
nor
saye
that
the
Iues
did
abstayne
frome
maryinge
of
their
Brothers
wiues
for
fere
of
sum
myschefe
that
shulde
fall
vppon
them
/
for
so
maryinge
.
Nor
yet
thies
holy
men
neuer
sayde
that
the
heythens
did
euermore
absteyne
from
maryinge
their
wiues
sisterne
/
as
frome
a
certaine
impiete
or
abhominacion
againste
nature
.
Wherfore
yowe
maye
see
that
these
vngracious
persons
do
falsly
saye
and
sclaunder
Sainte
Ambrose
/
Sainte
Hierome
/
and
Sainte
Augustin
/
and
not
onely
in
this
their
false
sainge
sclaunder
these
holy
men
/
But
they
also
doo
blaspheme
almightye
God
:
for
in
saynge
that
the
Iues
did
absteyne
frome
mariynge
their
Brothers
wifes
for
fere
of
sum
myscheif
that
shuld
fal
vppon
them
for
so
mariynge
/
they
saye
that
almyghty
God
in
commaundinge
and
biddinge
the
Iues
to
mary
theyr
brothers
wifes
widowes
&cet.
commaundid
and
bounde
them
to
a
thinge
that
myschefe
shulde
cum
to
the
Iues
for
fullfillinge
and
kepyng
of
the
same
commaundement
/
ye
and
beside
all
this
yt
followithe
that
almyghty
God
in
commaunding
and
biddinge
the
Iues
to
mary
their
Brothers
wifes
widows
&cet.
set
the
Iues
in
a
myserable
state
and
in
a
greuous
perplexite
/
for
yf
they
maryd
theyr
brothers
wifes
widows
&c.
accordynge
to
the
commaundinge
of
almyghty
God
:
than
they
lokyde
for
myschef
to
fall
vppon
them
for
so
mariynge
,
and
agayne
/
if
they
did
not
marry
their
brothers
wifes
widowes
&c.
than
they
shulde
be
punyshed
withe
perpetuall
infamy
and
dishonour
.
For
so
had
almyghty
God
commaundid
to
punyshe
all
thos
that
wold
not
mary
their
brothers
wyfes
widowes
&c.
and
thus
by
thies
false
deceyuers
saynges
almighty
God
in
commaundinge
the
Iues
to
marye
their
brothers
wifes
widows
&cet.
set
them
in
a
meruelous
greuous
perplexite
.
Who
durst
thus
saye
by
almyghty
God
/
seynge
that
he
nouresshed
the
Iues
with
singler
beneuolence
and
meruelous
kynenes
holy
and
iuste
lawes
concerning
them
and
theyr
tyme
?
Wherfore
yowe
maye
see
thies
persons
in
theyr
sayng
do
highly
baspheme
almyghty
God
:
and
do
falsly
saye
vppon
thies
holy
men
and
Doctours
.
NOw
to
the
seconde
parte
of
this
their
second
saynge
/
wher
as
thies
persons
affirme
that
the
verey
heythens
after
the
deth
of
theyr
wiues
did
euermore
abstayne
frome
mariynge
of
theyr
wyues
sisters
as
from
a
certayn
impiete
or
abominacion
against
nature
.
Here
thies
deceyuers
confounde
them selues
and
speke
againste
their
owne
writinge
.
For
in
the
.xviij.
leif
of
their
boke
/
they
saye
:
that
beside
other
myscheuous
vices
this
thinge
was
also
lefull
and
customable
amonge
thies
haythens
to
myngle
and
marcy
them self
by
the
most
shameful
lust
and
pleasure
of
their
bodyes
with
them
that
be
most
nyghe
of
their
blode
and
affinite
puttinge
no
difference
betwene
them
and
other
women
.
This
they
sayd
and
write
there
/
and
here
they
saye
the
contrary
.
They
saye
that
the
heythens
after
the
deth
of
theyr
wiues
did
euermore
abstayne
frome
mariynge
of
their
wiues
sisters
as
frome
a
certayne
Impiete
or
abhominacion
against
nature
:
Therfore
yow
may
cleerly
se
/
thies
persons
be
past
shame
/
and
care
not
whate
they
write
and
saye
/
that
they
myght
cause
the
reder
to
beleue
their
false
opinion
.
THe
thirde
thinge
that
thies
deceyuers
wolde
haue
yow
note
of
the
iugement
of
saynte
Ambrose
/
saynte
Hierome
/
and
saynte
Austen
is
this
.
That
mariage
contracte
contrary
to
theis
prophibicions
be
vncomely
and
abhominable
and
as
nere
as
can
be
to
the
lyfe
of
bruyt
bestis
&c.
ye
and
forther
/
thei
be
the
transgression
and
breking
of
al
the
lawe
.
Here
these
false
lyers
saye
agayne
falsly
on
these
holy
men
.
For
this
they
can
not
shew
to
be
the
iugement
of
Saynte
Ambros
/
Sainte
Hierome
/
and
Saynte
Augusten
.
Also
thies
lyes
and
false
saynges
make
no
thinge
for
their
purpose
.
For
they
speke
of
the
leuiticall
lawe
and
there
ground
the
them self
:
wher
it
is
in
no
wise
forbiden
that
a
man
shal
not
marey
his
brothers
wife
a
widowe
left
without
yssew
.
THe
.iiij.
thinge
that
thies
deceyuers
wolde
haue
yow
to
note
and
marke
of
the
iugement
of
saynte
Ambrose
saynte
Hierome
/
and
saynte
Austen
is
this
/
That
mariages
made
contrary
to
the
leuitical
prohibicions
be
so
greuous
and
so
hateful
in
the
sight
of
God
/
that
thei
haue
destroyd
holl
nacions
/
poluted
the
land
/
and
beyng
polutyd
caused
it
naturally
to
gruge
and
to
put
them
owt
whiche
hade
committed
suche
thinges
.
Here
agayn
theis
deceyuers
saye
falsly
vppon
thies
holy
men
:
for
thei
cannot
shew
thies
their
sayngis
to
be
thies
doctours
iugement
.
Also
thies
lyes
and
false
saynges
make
no
thing
for
thies
persons
false
purpose
:
for
al
their
saynge
ys
grownded
in
the
Leuiticall
lawe
:
and
there
yt
is
not
forbidden
that
a
man
shall
not
marey
hys
Brothers
wife
a
widowe
left
without
yssewe
.
THe
.v.
thing
that
thies
persons
wolde
haue
yow
note
of
the
iugement
of
saynte
Ambrose
/
sainte
Hierome
/
and
sainte
Austen
is
this
.
That
the
prohibicions
leuiticall
perteyne
not
only
to
theiues
/
but
to
all
Cristians
whiche
cum
to
serue
God
.
And
that
thei
which
be
poluted
with
eny
of
thies
not
to
be
spoken
dedis
/
ar
defilyd
with
them
al.
Here
thies
shameles
lyers
saye
falsly
on
Ambrose
/
Hierome
/
and
Austen
:
for
as
I
haue
shewid
yow
/
they
cannot
bringe
where
that
this
their
sayng
shuld
be
thies
holy
menys
iugementis
.
and
agayne
this
their
false
sayng
doith
not
helpe
thies
deceyuers
false
opinion
/
as
you
haue
hard
before
/
by
cause
they
grownd
them
in
the
leuitical
prohibicions
:
But
now
for
asmuche
as
in
this
their
saing
/
thei
affirme
that
if
a
man
be
polutid
&
corrupte
with
eny
of
thi●s
not
to
be
spoken
dedis
/
he
is
defylid
with
them
al
:
he
ʳ
ye
may
se
how
like
themself
thei
speke
/
for
of
this
their
saing
/
it
folowith
that
if
a
manly
with
his
sister
&
so
is
polutid
in
that
syn
:
that
than
he
is
poluted
with
his
other
/
with
his
stepmother
/
with
his
doughter
/
poluted
with
his
nece
/
&
with
bruet
bestis
/
polutid
with
offering
his
sede
in
sacrifice
to
the
ydol
Moloch
.
For
al
thies
&
other
mo
/
be
forbiden
in
the
leuitical
law
:
who
wold
say
thus
but
thies
filthy
&
lying
persons
?
Nowe
yowe
hard
howe
thies
deceyuers
haue
sclaundered
and
falsly
sayd
of
thies
.iij.
holy
men
saynte
Ambrose
/
sainte
Hierome
/
and
sainte
Augustin
.
IN
the
.lvij.
leif
/
they
exhorte
yowe
to
marke
wel
saynte
Ambrose
his
saynge
/
and
to
that
yow
haue
herd
my
answere
before
.
AFter
thies
doctours
thies
persons
bringe
holy
saynte
Ancelme
.
Breifly
he
in
all
that
pistel
/
which
thies
persons
saye
is
his
/
doith
not
saye
that
it
is
against
the
lawe
of
God
and
against
the
lawe
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widowe
&ce.
nor
yet
this
that
the
Pope
haith
no
power
to
dispence
vppon
suche
mariage
:
nor
this
can
not
be
gatheryd
nor
concludid
of
this
saynge
of
saynte
Ancelme
in
the
rehersed
pistle
as
it
appereth
in
the
.lx.
leif
of
their
boke
.
That
Cristiane
religion
and
perfeccion
haith
ordyned
that
the
boundis
and
butailes
of
consanguinite
shulde
be
streched
furthe
vnto
the
.vi.
degre
on
euery
side
/
accordinge
vnto
the
decreys
of
holy
fathers
and
canons
:
so
that
kynsfolke
beyng
in
the
.vi
degre
maye
not
marey
toghither
:
by
this
you
may
se
that
sainte
Ancelme
doith
speke
of
suche
mariage
as
is
forbiden
bi
the
lawe
of
the
churche
:
and
therfore
in
the
ende
of
his
pistel
he
shewith
that
bothe
before
the
law
and
in
the
law
/
men
vpon
certaine
honest
causes
and
consideracions
maried
their
nere
knswomen
/
as
their
sisters
and
their
neces
:
before
the
lawe
/
as
Abraham
/
Isaac
/
and
Iacob
.
In
the
law
/
Othoniel
/
the
whiche
mariages
sainte
Ancelme
doith
not
saye
that
thei
were
against
the
lawe
of
nature
.
But
he
doith
approue
them
good
:
for
bicause
the
persons
which
so
maryed
/
did
marey
for
good
consideracions
and
honest
causes
/
yet
for
all
that
(
saith
he
)
Cristiane
religion
&
the
perfytnes
that
owght
to
be
in
a
Cristen
man
wil
iuge
nothinge
to
be
honest
that
is
against
the
honestie
of
nature
.
So
here
sainte
Ancelme
doith
swade
that
we
shuld
not
mary
nowe
owr
kinneswomen
/
but
mary
other
for
to
spreyd
a
brode
loue
and
charite
/
for
it
is
against
the
honestye
of
nature
aftir
his
mynde
/
to
mary
within
the
.vj.
degre
.
For
men
and
women
do
bi
the
reason
of
affinite
&
kindred
bare
loue
naturally
vnto
that
degre
.
And
therfore
sainte
Ancelme
did
extende
the
honestie
of
nature
to
the
.vi.
degre
/
as
it
aperith
bi
his
sainge
before
/
And
thus
yow
may
se
that
sainte
ancelme
doith
not
saye
that
it
is
againste
the
law
of
nature
for
a
man
to
mary
his
sister
and
nere
kynswoman
:
but
that
for
honeste
cawses
men
haue
so
maryed
.
IN
the
.lxv.
leif
/
thies
persons
bring
in
Hughe
Cardinal
:
Rauffe
Flamacensis
/
Rute
Tintiensis
/
Hildebart
Cenomanese
/
Iuo
Carnotense
/
al
bishops
and
one
water
of
constance
archedeacon
of
Oxforde
/
and
truly
the
first
two
Hughe
Cardinal
/
and
Rauffe
flauiacensis
expoundinge
the
xviij
.
chapiter
leuitical
.
Brefely
here
I
answere
/
there
is
none
of
thies
Doctours
that
saith
it
is
againste
the
law
of
God
and
againste
the
lawe
of
nature
/
for
a
man
to
m●ry
his
brothers
wife
a
widow
left
without
yssew
:
nor
yet
this
that
the
Pope
haith
no
power
to
dispence
vpon
suche
mariage
:
nor
this
can
not
be
concludid
of
their
saynges
.
Wherfore
I
passe
ouer
vnto
the
.lxxv.
leif
of
thies
deceyuers
boke
where
they
allege
for
their
purpose
the
scholasticall
doctours
.
NOw
amonge
the
scolastical
doctours
thies
persons
do
bringe
in
Thomas
in
the
.lxxviij.
leyf
of
their
boke
:
whiche
saith
that
at
the
beginning
of
mankinde
there
were
exceptid
frome
mariage
the
father
and
the
mother
/
that
is
to
be
vnderstand
/
that
the
father
myght
not
marey
with
the
doughter
/
nor
the
mother
with
the
soon
/
but
afterward
when
mankynde
was
encreaside
and
multiplied
there
were
many
moo
persons
excepte
bi
Moyses
lawe
.
Brefely
saynte
Thomas
in
all
hys
reasons
before
and
after
doith
no
thinge
but
declare
that
the
father
and
the
dowghter
/
the
mother
and
the
soon
were
forbiden
to
mary
togither
bi
the
lawe
of
nature
.
The
oth●r
persons
that
were
afterward
except
/
he
saith
were
forbiden
to
mary
togither
by
the
lawe
of
Moyses
:
whiche
law
/
Thomas
callith
sum
tyme
the
lawe
of
God
.
This
maye
yowe
see
plainly
in
al
the
processe
that
thies
persons
do
bringe
in
of
Thomas
from
the
.lxxv.
leif
/
vnto
the
.lxxix.
leif
/
and
thus
Thomas
speketh
not
one
worde
against
this
that
a
man
maye
mary
his
brothers
wife
a
widowe
lefte
withowte
yssew
/
nor
yet
againste
this
/
that
the
Pope
haithe
power
to
dispence
vpon
suche
mariage
.
THies
persons
promised
to
bring
doctours
to
speke
againste
thies
thinges
:
but
they
be
verey
slake
in
performinge
their
promesse
.
IN
the
same
leife
/
thies
persons
doo
bring
in
Thomas
sayng
/
infidels
contracte
within
the
degreis
forbiden
in
the
xviij
.
Chapiter
of
Leuitical
/
contrary
to
the
lawe
of
God
:
whether
both
to
or
one
of
them
be
conuertid
to
the
faith
:
they
maye
not
bide
still
togither
in
suche
mariage
:
for
as
myche
as
saynte
Thomas
speketh
here
of
the
degreys
forbiden
in
the
.xviij.
chapiter
of
the
leuitical
:
I
wil
answere
no
other
wise
but
thus
/
yt
is
not
forbiden
in
the
.xviij.
Chapiter
of
the
leuiticall
that
a
man
shal
not
mary
his
brothers
wife
a
widowe
left
with
out
yssew
:
and
therfore
saynte
Thomas
spekith
nothinge
for
thies
deceyuers
purpose
.
ALso
to
Altissiodorensis
saynge
/
where
thei
allege
him
to
saye
that
the
preceptis
Leuitical
be
moralles
:
this
saynge
doith
no
seruice
to
thies
deceyuers
false
opinion
.
For
as
I
haue
shewid
you
/
and
am
compellid
often
tymes
to
shew
yow
/
that
it
is
not
forbiden
in
the
Leuitical
lawe
that
a
man
shal
not
mary
his
brothers
wife
a
widow
left
without
yssew
.
And
if
thies
deceiuers
were
not
paste
shame
they
wolde
not
allege
so
often
the
leuitical
lawe
and
prohibicions
as
they
do
seyng
it
makith
nothinge
for
their
purpose
/
or
ells
they
shuld
reherse
sum
prohibicion
leuiticall
that
doith
forbede
that
a
man
shal
not
mary
his
Brothers
wife
a
widowe
left
&c.
IN
the
.lxxxij.
leif
/
thei
bringe
Peter
de
Palude
:
whiche
saith
the
Pope
hathe
no
power
to
dispence
in
the
first
degre
of
affinite
no
more
than
he
haith
in
the
first
degre
of
consanguinite
:
for
mariageis
forbiden
bi
the
lawe
of
God
in
the
first
degre
of
consanguinite
or
affinite
not
one
streghter
aboue
the
other
:
but
the
one
of
syde
half
to
the
other
as
the
brother
and
the
sister
in
this
degre
.
Also
the
Pope
hath
power
to
dispence
bycause
it
is
sumwhat
against
the
lawe
of
nature
/
and
a
litle
after
this
Docter
Peter
de
Palude
saith
that
the
Pope
hath
no
power
to
dispence
that
a
man
shulde
mary
the
wife
of
his
brother
althowgh
he
died
without
children
/
for
how
be
it
men
were
sufferde
to
do
thus
in
tymes
past
:
yet
that
was
not
but
by
dispensacion
/
ye
and
that
dispensacion
was
by
the
lawe
of
God
and
not
by
the
lawe
of
men
/
and
agayne
a
litle
after
this
he
saith
that
the
Pope
hath
no
more
power
to
dispence
with
a
man
to
mary
his
brothers
wife
a
widow
left
without
yssew
/
than
he
haith
to
dispence
for
a
pluralite
of
wiues
.
For
mariage
betwene
the
brother
and
the
brothers
widowe
left
without
yssewe
:
was
sufferd
for
a
certayn
tyme
by
the
dispensacion
of
almyghty
God
/
like
as
it
was
to
haue
many
wifes
.
Here
is
this
Doctours
mynde
whiche
spekith
sum
what
for
thies
persons
purpose
.
NOw
to
this
Doctours
saynge
I
answere
thus
/
and
first
to
this
pointe
where
he
saith
that
the
Pope
hath
no
power
to
dispence
in
the
first
degre
of
affinite
no
more
than
he
hath
in
the
first
degre
of
consanguinite
and
that
not
only
in
the
right
lyne
no
more
than
in
the
side
lyne
:
as
the
brother
to
mary
with
the
sister
:
for
by
cause
this
is
sumwhat
against
the
lawe
of
nature
.
To
this
/
this
Doctour
Peter
de
Palude
expownding
the
.xviij.
Chapiter
of
the
leuitical
saith
:
that
the
Pope
maye
dispence
in
al
the
degreis
of
affinite
conteyned
in
the
leuiticall
/
for
al
thies
degreys
(
saith
he
)
seme
to
be
forbidden
bi
the
lawe
posytiue
.
And
now
yow
maye
see
by
this
doctours
mynde
that
mariage
betwene
the
brothers
widowe
and
the
Brothere
/
ys
not
against
the
lawe
of
nature
:
for
this
doctour
saith
that
the
Pope
maye
dispence
in
that
degre
of
affinite
.
and
where
as
he
sayd
that
the
Pope
coulde
not
dispence
that
a
man
shuld
mary
his
brothers
wife
a
widowe
left
without
yssewe
:
here
he
saith
the
contrary
.
For
he
saith
the
Pope
may
dispence
in
al
degreis
of
affinite
that
be
conteyned
in
the
leuiticall
lawe
.
Also
where
as
he
said
that
the
Pope
hath
no
more
power
to
dispence
with
a
man
to
marey
hys
Brothers
wyfe
a
widowe
left
with
owt
yssewe
/
than
he
hath
to
dispence
for
a
pluralite
of
wyfes
:
here
yowe
maye
see
that
this
Doctour
saith
the
contrarey
.
For
he
affirmeth
that
the
Pope
maye
dispence
in
all
degreys
of
affinite
conteyned
in
the
Leuiticall
lawe
.
And
finally
where
as
he
saith
/
that
it
was
suffered
for
a
certayne
tyme
that
the
brother
shulde
mary
the
Brothers
wyfe
a
widowe
left
withowte
yssewe
/
but
this
he
sayth
was
but
by
the
dispensacion
of
almyghty
God
:
like
as
it
was
to
haue
many
wifes
.
This
saynge
can
in
no
case
be
trew
:
for
almighty
god
did
not
despence
in
the
olde
law
/
that
a
man
might
mary
his
Brothers
wife
a
widowe
left
without
yssewe
:
but
did
expresly
commaund
that
al
the
Iues
shuld
always
marey
their
brothers
wifes
widowes
lefte
withowt
yssewe
.
And
they
shuld
so
mary
vppon
a
great
payne
.
And
therfore
it
is
not
trew
to
saye
that
almyghty
God
did
dispence
withe
the
Iues
that
they
might
mary
their
Brothers
wifes
widowes
left
without
yssewe
/
for
thei
were
bownde
to
mary
their
Brothers
wifes
left
withoute
yssewe
/
by
an
expressid
lawe
of
almyghty
God
/
also
this
can
in
no
wyse
be
callid
a
dispensacion
:
for
a
dispensacion
doith
alwayes
presuppose
a
commaundment
contrary
to
the
lycense
and
dispensacion
:
but
in
all
the
hole
lawe
ther
is
no
commaundement
that
forbiddeth
that
a
man
shal
not
mary
his
Brothers
wife
a
widowe
lefte
with
owte
yssewe
:
as
it
is
manifeste
.
Wherfore
it
can
not
be
sayd
that
almyghty
God
did
dispence
and
licence
the
Iues
to
mary
theyr
Brothers
wifis
widowes
lefte
withe
owte
yssewe
.
Finally
by
licence
and
dispensacion
a
man
is
set
at
libertye
to
vse
his
dispensacion
or
not
to
vse
it
:
but
the
Iues
were
not
at
libertie
and
at
choyse
to
marey
their
brothers
wifes
widowes
lefte
withe
owte
yssewe
/
or
ellis
to
leue
them
.
But
rather
the
lawe
compellid
the
Iues
to
marey
theyr
Brothers
wifes
widowes
lefte
withe
owte
yssewe
.
or
ells
to
punyshe
suche
as
wold
not
marey
their
Brothers
wifes
widowes
lefte
without
yssewe
/
with
perpetuall
infamy
and
great
dishoner
.
Wherfore
it
can
not
be
sayd
that
almyghty
God
did
dispence
withe
the
Iues
to
marey
theyr
Brothers
wyfes
widowes
lefte
withe
owt
yssewe
/
but
he
commaundid
them
so
to
marey
The
example
also
and
similitude
that
this
doctour
Peter
de
Palude
brought
to
shewe
that
almyghty
God
did
dispence
withe
the
Iues
that
they
might
mary
their
brothers
wifes
widows
&c.
doith
not
proue
in
eny
case
.
He
saith
on
this
wise
that
almighty
God
suffered
the
Iues
to
mary
their
brothers
wifes
widowes
&c.
lyke
as
he
did
suffer
sum
persons
to
haue
mo
wifes
at
ons
than
one
.
This
saynge
is
not
like
:
for
the
first
/
almyghty
God
did
commaund
/
and
bounde
euery
man
to
it
:
but
the
second
/
that
a
man
myght
haue
mo
wifes
at
ons
than
one
/
almyghty
God
did
neuer
commaunde
to
persons
in
general
nor
in
special
:
and
so
yow
maye
see
that
the
exemple
and
similitude
doith
not
proue
.
Here
parauenture
sum
will
meruyll
at
this
doctour
Peter
de
Palude
whiche
in
expowndinge
the
lawes
leuitical
doith
so
directly
speke
againste
that
he
wrote
in
his
boke
vppon
the
sentences
.
To
this
it
may
be
answeryd
that
whan
he
wrote
vppon
the
sentences
he
helde
that
opinion
:
but
when
he
cam
afterward
and
wolde
expounde
the
leuiticall
/
he
forsoke
his
opinion
/
whiche
he
helde
before
:
and
here
vppon
the
leuiticall
boke
he
wrote
the
trewthe
:
wherfore
vppon
the
.xviij.
chapiter
leuitical
he
saith
thus
.
In
certayne
bokes
it
is
writen
/
no
man
maye
take
his
brothers
wife
whiche
(
saith
he
)
is
thus
vnderstand
.
No
man
maye
take
his
brothers
wife
(
his
brother
beynge
a
lyue
)
for
asmuche
as
the
lawe
in
a nother
place
doith
commaunde
that
a
man
shal
mary
his
brothers
wife
a
widowe
.
And
now
by
this
saynge
/
this
Doctour
peter
de
Palude
is
not
onely
against
the
deceyuers
opinion
in
many
pointis
as
ye
haue
sene
before
:
but
here
also
he
vtterly
doith
destroye
all
the
grounde
where
on
thies
persons
wolde
bilde
their
false
opinion
.
For
he
saith
that
the
prohibicion
leuitical
that
forbiddithe
a
man
to
take
his
brothers
wife
ys
vnderstande
/
to
forbide
him
that
he
taketh
not
his
brothers
wife
while
his
brother
is
a
lyue
/
for
asmuch
as
in
an
other
place
the
lawe
doith
commaund
that
a
man
shal
mary
his
brothers
wife
a
widow
.
Thus
ye
may
perceue
that
this
their
great
Doctour
Peter
de
Palude
doith
vtterly
destroye
al
thies
deceyuers
false
opinion
/
for
he
shewith
and
affirmith
that
for
a
man
to
mary
his
brothers
wife
a
widow
/
ys
not
forbiden
in
the
leuitical
lawe
but
he
saithe
suche
mariage
is
commaundid
in
another
place
of
the
lawe
.
IN
the
.lxxxiij.
leif
of
their
boke
/
thies
persons
bringe
in
the
auctorite
of
the
byshop
of
florens
and
Iohne
de
Turre
cremata
whiche
(
as
thies
persones
do
say
/
do
agre
in
this
matter
with
Pet
de
Palude
/
now
if
yt
be
so
/
than
they
speke
directly
against
their
false
opinion
:
for
Peter
de
Palude
spekith
against
yt
/
And
if
these
deceyuers
wil
saye
that
th●rchbishope
of
florens
and
Iohn
de
Turre
cremata
doith
agre
with
Peter
de
Palude
/
wher
he
did
erre
/
and
not
where
he
sayd
trewth
.
than
suerly
they
shuld
nother
be
beleuid
nor
accept
.
Breuely
thies
two
rehersed
Doctours
and
Alexander
de
Ales
whose
saynge
and
opinion
thies
deceyuers
do
not
recyte
/
they
al
grownde
them
in
Peter
de
Paluddes
first
opinion
/
whiche
he
him self
did
after
forsake
and
reproue
/
and
in
the
prohibicions
leuiticall
to
the
whiche
I
haue
answered
often
tymes
that
it
is
not
forbiden
there
that
a
man
shal
not
marey
his
brothers
wife
a
widowe
left
witheout
yssewe
/
and
likewise
doith
the
Doctours
that
they
bringe
after
the
sayd
Cardinals
and
Walden
that
saith
the
Leuitical
lawes
be
morall
preceptis
and
of
the
x.
commaundements
and
that
euen
to
so
many
degreys
as
be
rekennyd
vp
ther
vnto
the
fowerthe
/
this
vnto
the
fowerthe
/
these
deceyuers
leue
owt
of
Waldens
saynge
:
thowghe
this
opinion
of
Walden
be
false
/
yet
I
wold
not
tarry
vpon
it
/
nor
vppon
Pope
martines
approuinge
of
Waldens
boke
/
nor
yet
vpon
the
Doctours
whiche
thei
name
without
eny
rehersinge
of
their
writinges
and
opinions
.
For
all
thies
be
impertinent
to
the
purpose
as
euery
man
may
see
in
these
deceyuers
boke
Wherfore
I
passe
ouer
to
the
.lxxxvii.
leif
.
IN
the
.lxxxvij.
leif
/
thies
persones
doo
allege
two
glosers
of
the
lawe
of
Canon
/
Iohn
Andre
and
Iohn
Imola
which
do
gather
and
conclude
by
the
wordes
of
the
very
texte
of
the
chapiter
Literas
:
and
also
bi
the
wordis
of
gloses
there
/
that
the
degreys
writen
in
the
leuiticall
lawe
be
the
same
self
degreis
in
the
whiche
Pope
innocent
hym self
doith
saye
that
the
Pope
hath
no
power
to
dispence
with
.
Here
thies
persons
saye
falsly
of
Iohn
Andre
:
for
in
the
ende
of
his
answere
he
concludith
that
the
Pope
may
dispence
in
the
first
degre
of
consanguinite
after
that
the
matromony
be
ons
consummat
/
thus
ye
may
se
how
thies
shamles
persons
doo
lye
.
IN
the
.lxxxviij
leif
/
thei
say
that
maister
Abbot
is
of
Iohn
andres
opinion
:
&
here
also
thei
say
falsely
vpon
Maister
abbot
/
for
he
ther
rehersinge
diuers
opinions
/
finally
doith
conclude
that
the
Pope
may
dispence
in
the
first
degre
of
affinite
after
that
matrimony
be
consummate
.
Thus
ye
may
se
that
thies
false
deceyuers
do
not
ceasse
to
lye
.
IN
the
.lxxxix.
leif
/
thies
persons
say
that
to
those
persons
which
the
law
of
god
doith
cal
neyest
of
blode
/
ther
can
be
no
good
nor
iuste
cause
for
the
which
it
might
be
sufferd
or
dispensed
with
the
one
of
them
that
shuld
diskouer
the
fowlnes
of
a nother
/
nor
the
ʳ
can
not
be
alleged
anything
so
honeste
/
that
is
able
to
covr
the
dishonesty
of
this
thing
.
This
is
your
own
pestilent
saynge
:
here
they
greatly
accuse
Abram
/
Isaac
/
&
Iacob
:
for
thei
maryd
with
their
sistern
&
with
their
vncles
doughters
/
&
if
ther
can
not
be
allegid
eny
thing
so
good
&
honeste
/
that
is
able
to
couer
the
dishonestie
of
suche
mariages
/
than
thies
persons
do
condempne
thies
holy
patriarkes
/
&
say
that
in
mariyng
their
kinneswomen
thei
did
shamfully
/
&
euen
that
thing
which
is
so
euyl
that
ther
can
not
be
alleged
eny
thinge
soo
honeste
that
is
able
to
couer
the
dishonestye
of
their
Mariages
.
Who
will
saye
thus
by
thies
holy
fathers
and
patriarch●s
/
but
thies
vngracious
persons
?
Sainte
Hierom
doith
excuse
Abraham
in
that
he
maryed
his
sister
/
and
shewith
that
in
so
mariynge
he
did
not
offend
/
as
ye
haue
harde
before
.
And
sainte
austen
against
Faustus
the
manachye
/
shewith
that
Iacob
did
not
offende
in
maryinge
of
his
vncles
doughter
/
and
saynte
ancelme
in
the
epistle
/
that
thies
persons
affirme
to
be
his
/
sayth
that
for
certain
consideracions
and
honest
causes
/
men
sum
tyme
maryed
their
nere
kynswomen
both
before
the
lawe
and
in
the
lawe
/
before
the
lawe
/
as
abraham
/
and
Isaac
/
and
Iacob
/
in
the
lawe
/
as
Othoniel
/
thies
holy
men
iuge
thies
mariages
to
be
honeste
/
iuste
/
and
goode
:
whiche
thies
vngracyous
persones
do
falsely
dampne
for
to
coloure
their
dampnable
opinion
.
IN
the
.
lxxxx
.
leif
/
of
their
boke
thies
persones
wold
haue
yow
to
marke
specially
/
which
diuerse
of
thies
holy
and
approbate
doctours
do
holde
/
also
that
the
brother
can
not
mary
a
woman
that
is
but
only
handfaste
vnto
his
brothere
:
and
if
he
doo
:
the
mariage
can
not
stande
by
helpe
of
eny
dispensacion
/
and
that
al
suche
mariages
must
nedes
be
vtterly
broken
/
Of
this
opinion
thies
persones
saye
is
mayster
lyre
/
and
also
the
noble
diuine
Hugh
de
sancto
victore
.
and
so
in
the
.
lxxxxij
.
leif
of
their
boke
/
they
saye
that
mariage
in
the
firste
degre
of
consanguinite
and
of
affinite
is
not
only
forbiden
in
the
leuitical
lawe
:
but
also
mariage
in
the
first
degre
/
for
a
iustice
groundid
only
vppon
a
certain
comyn
honeste
and
comelines
/
is
forbidden
by
the
lawe
of
God
in
the
leuitical
:
and
so
can
not
be
dispensid
with
all
by
me
.
Here
ye
may
se
howe
openly
and
without
all
shamfastnes
they
lye
they
bid
yow
marke
whiche
diuerse
of
the
holy
and
approbate
Doctours
do
hold
that
the
brother
can
not
mary
a
woman
that
is
but
only
handfaste
to
his
brother
after
his
dethe
(
thus
they
muste
vnderstande
yt
)
and
if
a
man
doo
:
the
mariage
can
not
stande
by
helpe
of
eny
dispensacion
.
First
thies
persons
haue
brought
no
doctoure
that
this
doith
affirme
/
and
ther
is
nether
maister
Lyre
/
nor
Hughe
de
sancto
Victore
that
doith
saye
that
the
pope
can
not
dispence
with
a
man
that
he
maye
mary
that
woman
whiche
was
only
but
handfast
to
his
brother
after
his
brothers
deth
.
Hugo
de
S.
vic
.
in
al
his
longe
processe
that
thies
persons
bring
in
/
hath
not
a
worde
of
the
Popes
power
and
dispensacion
/
nor
maister
Lyre
in
this
case
/
moreouer
yt
is
euident
that
it
is
but
only
forbiden
by
the
lawe
of
the
churche
that
a
man
may
not
mary
his
brothers
spouse
after
the
dethe
of
his
brother
.
ther
is
no
scripture
nor
Doctour
saynge
that
suche
mariage
ys
forbiden
by
the
leuitical
lawe
/
nor
agayne
ther
is
no
Doctour
that
doith
saye
that
the
Pope
can
not
dispence
in
this
case
.
yow
may
se
what
persons
be
thies
/
thei
care
not
howe
falsly
thei
saye
/
thei
be
not
ashamid
to
speke
agaynst
al
reason
and
lerning
FOr
to
proue
their
afore
rehersed
saynge
/
thei
bring
in
a
case
:
that
ther
was
a
man
whiche
had
his
eldest
soon
hand
fast
to
a
mayde
/
and
so
this
yonge
men
died
:
and
than
his
father
bounde
him selfe
by
an
other
to
the
mayden
/
that
he
wold
marey
his
yongest
sone
to
hyr
/
and
vppon
this
/
he
made
suyte
to
the
Pope
whiche
was
Alexandre
the
thirde
:
and
he
wolde
not
dispence
and
lycence
this
mannis
yonger
sone
to
marey
the
maiden
:
but
lete
the
man
that
swore
he
wolde
mary
his
yonger
soone
to
the
mayden
be
pariuride
:
where
vppon
thies
persons
wold
conclude
/
that
the
Pope
can
not
dispence
that
a
man
maye
mary
his
Brothers
spouse
after
his
brothers
dethe
/
which
is
false
:
for
this
argument
ys
nought
to
saye
.
The
Pope
will
not
dispence
vppon
suche
mariage
:
wherfore
it
folowith
that
he
can
not
dispence
vppon
suche
mariage
.
This
yow
se
doith
not
folowe
.
For
the
Pope
doith
not
alwais
dispence
where
he
may
dispence
.
Also
if
the
Pope
were
bounde
to
dispence
in
the
thyrde
and
fowerth
degre
of
affinite
withe
euery
man
that
did
or
wolde
swere
to
mary
in
thies
degreis
/
than
the
prohibicion
were
no
prohibicion
/
Also
where
as
thies
persones
saye
that
the
Pope
alexandre
did
affirme
in
his
answere
to
the
Bishope
of
Papye
/
the
it
is
writen
in
the
leuitical
/
that
the
Brother
can
not
haue
the
Brothers
spouse
/
and
the●for
he
commaundid
the
bishope
that
he
shulde
not
suffer
henry
that
hath
sworne
to
mary
his
yonge
soon
to
the
maide
to
fulfill
his
purpose
.
To
this
I
answere
that
it
is
not
forbidden
in
the
Leuitical
law
that
a
man
shal
not
mary
his
brothers
spouse
:
nor
there
is
no
maner
of
mencion
made
of
eny
suche
mariage
/
and
so
ye
may
see
that
all
that
euer
thei
bring
/
ys
not
for
their
false
purpose
.
IN
the
.
lxxxxiij
.
leif
of
their
boke
/
vpon
their
vndowted
fals
lyes
and
sayngis
/
thei
wold
thus
conclude
their
false
purpose
sayng
.
Wherfor
seyng
that
thies
thinges
be
thowghte
trewe
to
so
many
and
discrete
auctours
that
it
is
not
leful
for
a
man
to
marey
his
brother
spouse
:
how
much
more
vnlawful
owght
we
to
thinke
this
thing
/
that
a
man
shuld
mary
his
brothers
wife
a
widowe
with
whome
his
brother
hath
had
carnally
to
do
and
that
he
shuld
vncouer
the
priuites
of
&cet
.
Here
agayn
they
continew
in
their
customable
lying
.
For
thei
say
the
many
discrete
auctours
haue
iuged
that
it
is
forbiden
in
the
leuitical
law
that
a
man
shal
not
mary
his
brothers
spowse
:
&
that
suche
mariage
is
so
vnleful
/
that
the
Pope
can
not
dispence
vpon
it
.
This
ye
se
is
manifestly
false
:
for
ther
is
no
discrete
auctor
that
so
saith
/
&
if
ther
be
eny
auctores
that
so
iuge
:
why
do
not
theis
persons
bring
them
in
?
but
they
saye
verey
falsly
:
for
ther
be
no
discrete
aucto●r●
that
so
iuge
and
saye
.
WHerin
this
their
sayng
thei
wolde
haue
men
to
iuge
&
beleue
that
it
is
vnlawful
for
a
man
to
mary
his
brothers
spowse
.
And
than
muche
more
vnlawful
for
a
man
to
mary
his
brothers
widowe
with
whome
his
brother
hath
hade
carnally
to
doo
&c.
Here
thies
false
deceyuers
speke
couertly
.
but
I
wil
shewe
yow
a
verey
treuth
/
whiche
is
this
.
The
Quenis
grace
that
now
is
/
was
a
mayden
when
hir
grace
was
maryed
laste
/
and
in
witnes
and
recorde
that
this
is
trewe
hir
grace
haith
sworne
/
and
testyfyed
vppon
a
boke
and
receyued
the
blessid
Sacrament
of
the
auter
/
that
she
was
a
mayden
when
hir
grace
was
last
maryed
.
Wherfore
the
determinacions
of
the
facultye
of
diuinite
and
the
canon
of
the
vniuersite
of
Paryse
(
thoughe
that
thei
be
false
)
yet
they
make
nothing
against
this
matrimony
/
nor
the
determinacions
of
both
the
facultes
of
lawe
/
of
th
uniuersite
of
Angew
.
nor
the
determinacion
of
diuinite
of
the
vniuersite
o
Biturs
/
for
thies
haue
determined
on
this
wise
:
That
if
ther
were
paste
betwene
the
husband
and
the
wife
/
carnal
copulacion
:
that
than
the
brother
/
may
not
marey
his
brothers
widowe
:
nor
the
Pope
can
not
dispence
vpon
suche
mariage
/
so
now
thowgh
the
determinacions
of
thies
vniuersites
be
false
/
as
be
al
the
o
th
ʳ
:
yet
thies
reherside
/
helpe
no
thing
the
pestilent
&
malicious
purpose
of
thies
pestilent
persons
:
for
asmuche
as
the
Quenis
grace
was
a
mayden
/
when
she
was
last
maryed
.
HEre
now
ye
haue
harde
parte
of
thies
shameles
persons
maners
:
parte
of
their
manifeste
errours
/
parte
of
their
dampnable
lyenge
:
and
parte
of
their
blasphemy
/
yow
haue
also
herde
how
that
thei
haue
brought
in
holy
scripture
/
counsels
and
doctours
for
to
haue
coloured
and
fortified
their
vngracious
and
false
opinion
:
and
yet
thei
can
not
bringe
it
to
passe
nor
neuer
shal
.
Wherfore
/
althowghe
in
the
beginninge
of
this
my
answere
I
shewid
and
prouid
sufficiently
the
trewthe
of
this
proposicion
.
That
it
is
not
against
the
law
of
god
nor
against
the
law
of
nature
/
for
a
man
to
marey
his
brothers
wife
a
widowe
left
without
yssewe
.
And
that
the
pope
haith
no
power
to
dispence
vppon
suche
mariage
:
now
yet
/
I
wil
shewe
yow
the
same
more
largely
by
holy
fathers
/
doctours
/
and
Popes
saynges
/
and
first
that
suche
mariage
is
not
agaynst
the
law
of
nature
.
FIrst
sainte
Hierome
doith
excuse
Abraham
/
in
that
he
maryed
his
sister
/
&
doith
iustifye
and
defende
Abraham
for
so
mariynge
.
SAynte
Austen
saith
that
in
the
tyme
of
Abraham
/
men
might
lefully
mary
with
their
sisters
of
the
one
side
:
TErtulian
/
theis
deceyuers
doctoure
doith
allege
certayne
causes
which
be
iuged
good
and
reasonable
why
the
iues
shulde
in
the
tyme
of
the
olde
law
marey
their
brothers
wiues
widows
&c.
Wherfor
he
did
not
iuge
suche
mariage
to
be
against
the
lawe
of
reason
:
seinge
he
assigned
(
after
his
mynde
)
reasonable
causes
:
wherby
men
might
lefully
mary
their
brothers
widows
.
yet
ye
shall
vnderstonde
that
I
doo
not
approue
Tertulians
reasons
/
that
he
shewith
for
suche
mariage
:
but
yet
by
his
reasons
it
appereth
that
he
did
not
iuge
mariage
betwene
the
brother
and
the
brothers
widow
&c.
to
be
against
the
lawe
of
reason
and
nature
.
RVperte
vpon
the
leuitical
/
saith
that
Abraham
after
the
custome
of
the
heithens
/
among
the
which
he
dwellyd
/
did
marey
his
owne
sister
:
and
yet
for
all
that
he
did
not
syn
/
for
asmoche
as
vnto
that
tyme
/
he
had
not
by
the
law
commaundement
to
the
contrary
:
nor
yet
by
the
voice
of
almyghty
god
.
Now
where
ther
is
no
commaundment
(
saith
he
)
there
is
no
transgression
of
the
law
.
so
by
this
doctours
saynge
/
ye
may
clerely
se
/
that
it
is
not
against
the
law
of
nature
for
a
man
to
mary
his
sister
/
and
than
it
is
not
against
the
law
of
nature
for
a
man
to
marcy
his
brothers
wife
left
without
yssewe
.
HEwgh
of
saynte
victore
saith
that
in
the
institution
of
matrimony
/
there
were
but
two
persons
excepte
:
By
this
doctours
mynde
ye
may
euidently
se
/
that
it
is
not
against
the
law
of
nature
for
a
man
to
mary
his
sister
/
and
than
it
folowith
that
it
is
not
against
the
lawe
of
nature
/
for
a
man
to
mary
his
brothers
wife
a
widowe
&c.
PEter
of
Blesen
saith
that
at
the
beginninge
there
were
no
mo
persons
excepte
from
matrimony
/
but
the
father
and
mother
/
&
is
to
saye
:
that
the
father
may
not
mary
the
doughter
/
nor
the
mother
with
the
sone
.
And
therfor
saith
this
doctour
/
it
was
sayd
for
matrimony
/
a
man
shal
leaue
and
forsake
his
father
and
his
mother
/
and
take
him
to
his
wife
.
But
afterwarde
(
saith
he
)
the
lawmaker
did
excepte
mo
persons
and
forbade
mo
degres
.
SAinte
Bonauenture
in
answeringe
to
an
argument
that
infideles
whiche
tourne
to
cristes
faith
ought
not
to
retayne
their
wiues
whiche
they
had
maried
before
/
ALso
Pope
zachary
saith
(
which
these
deceiuers
do
allege
for
them
in
their
boke
)
that
it
is
more
forbiden
that
a
man
shal
not
mary
his
fathers
goddoughter
:
and
that
a
man
ought
more
forbeer
to
marey
with
hir
/
than
to
marey
with
his
fathers
doughter
:
&
yet
it
is
euident
/
that
it
ys
not
against
the
law
of
God
nor
against
the
law
of
nature
for
a
man
to
marey
his
fathers
goddoughter
for
that
is
forbiden
but
onely
by
the
lawe
of
the
churche
.
Wherfore
it
folowith
that
it
is
not
agaynst
the
law
of
nature
for
a
man
to
mary
his
fathers
dowghter
.
For
yf
that
thinge
that
is
more
forbiden
be
not
against
the
law
of
nature
:
than
that
thinge
that
is
lesse
forbidden
in
the
same
kynde
of
forbidinge
/
ys
not
agaynst
the
law
of
nature
/
and
this
pope
Zakary
speaketh
of
one
maner
of
forbiddinge
of
mariage
/
and
than
yt
folowith
vpon
this
saynge
of
this
Pope
that
it
ys
not
againste
the
lawe
of
nature
for
a
man
to
mary
his
sister
.
And
so
than
it
is
not
against
the
law
of
nature
for
a
man
to
marey
his
brothers
widowe
&c.
NOw
ye
haue
harde
by
theis
holy
fathers
and
men
of
greate
lernynge
how
that
it
ys
not
againste
the
lawe
of
nature
/
for
a
man
to
mary
his
sister
.
Wherof
folowith
that
it
is
not
agaynste
the
lawe
of
nature
for
a
man
to
mary
his
brothers
wife
a
widowe
left
withe
owte
yssewe
.
The
hole
vniuersal
numbre
of
expownders
of
holy
Scripture
doo
affyrme
/
that
frome
the
firste
Institucion
of
matrimony
vnto
the
tyme
of
the
lawe
of
Moyses
:
there
were
no
moo
persones
excepte
and
forbidden
to
marey
to gether
by
the
lawe
of
nature
:
but
these
/
The
Father
wythe
the
Dowghter
/
and
the
Mother
withe
the
Sone
/
All
other
persones
myght
marey
to gether
in
the
side
lyne
yn
eny
maner
of
degre
of
consanguinite
or
affynite
.
NOw
I
shal
shew
ye
that
it
is
not
against
the
law
of
God
for
a
man
to
mary
hys
brothers
wife
a
widow
&c.
First
it
ys
not
agaynst
the
olde
law
of
God
:
but
there
ys
and
was
a
commaunded
law
vniuersall
/
&
bounde
al
the
Iues
to
mary
always
their
brothers
wiues
left
&c.
and
that
vpon
a
great
payne
as
ye
haue
herd
declared
before
/
and
no
man
can
saye
that
the
Iues
maried
their
brothers
wiues
widowes
&c.
by
a
licence
&
dispensacion
of
almighty
God
:
for
that
ye
haue
seyn
manifestly
improuid
.
SAynte
Chrisostome
saith
that
the
law
did
compel
the
iues
to
mary
their
brothers
wifes
widows
&ce.
&
so
suche
mariage
is
not
agaynst
the
olde
lawe
/
but
it
was
ther
commaundid
ALso
for
a
man
to
mary
his
brothers
widowe
&c.
is
not
against
cristes
law
:
but
rath
ʳ
o
r
sauior
crist
did
approue
suche
mariage
as
ye
saw
her
at
the
beginning
of
myn
answer.
also
in
alt
he
newe
Testament
there
is
no
expressid
prohibicion
against
the
deutronomical
precepte
which
bonde
the
Iues
to
mary
their
brothers
wiues
widowes
&c.
nor
yet
of
al
the
newe
testament
no
man
can
gather
to
conclude
a
prohibicion
against
the
deuteronomicall
commaundment
/
ye
&
beside
this
ther
is
no
man
that
can
conclude
of
eny
scripture
in
the
newe
Testament
eny
prohibicion
to
let
Mariage
in
eny
degre
of
affinite
or
consanguinite
beside
the
prohibicion
of
the
lawe
of
nature
/
this
is
manifest
:
wherfore
/
for
a
man
to
mary
his
brothers
wife
a
widowe
is
not
againste
the
law
of
God
/
for
it
is
nether
againste
the
newe
lawe
nor
the
olde
.
BVt
yet
for
asmuche
as
diuers
Doctours
do
saye
/
that
it
is
against
the
law
of
God
to
mary
in
the
first
and
second
degre
of
consanguinite
and
of
affinite
ye
shal
vnderstande
that
the
churche
hath
made
certayne
constitucions
and
lawes
vpon
the
iudiciall
commaundments
and
examples
of
the
olde
lawe
/
as
that
priestes
and
religions
men
shal
saye
their
Canonical
howres
and
seruice
/
of
the
which
constitucion
the
church
toke
their
grounde
in
the
olde
law
:
as
in
the
Psalme
Septies
in
die
laudem
dixi
tibi
domine
.
And
agayne
/
media
nocte
surgebam
ad
confitendum
tibi
.
Likewise
the
church
hath
ordined
and
constitute
that
we
shal
faste
the
lente
:
In
the
making
of
this
law
/
the
churche
grounded
it
in
the
examples
of
the
holy
fathers
of
the
olde
lawe
:
which
fasted
.xl.
dayes
:
and
in
the
example
of
the
fastinge
of
our
sauiour
Christ
/
and
vpon
this
saynte
Augustine
/
saynte
Hierome
/
&
maximyn
/
saye
that
the
lent
is
commaundid
to
be
kept
and
fasted
vi
the
law
of
God
.
Also
the
churche
hath
ordined
and
decreid
that
no
man
shal
mary
in
the
first
and
second
degre
of
affinite
and
consanguinite
/
and
toke
example
and
occasion
in
the
prohibicions
of
the
olde
lawe
in
makyng
this
decre
and
ordinaunce
/
and
therfor
often
tymes
doctours
saye
that
it
is
forbiden
by
the
lawe
of
God
that
a
man
shal
not
mary
in
theis
degreis
.
Wherfor
these
rehersid
thinges
and
lawes
which
be
only
ordinaunces
of
the
church
/
yet
be
thei
callid
the
lawes
of
God
:
for
because
the
church
in
makinge
them
toke
occasion
and
example
in
the
olde
law
/
Therfor
when
eny
doctour
saith
yt
ys
forbiden
by
the
lawe
of
God
/
that
a
man
may
not
mary
in
the
first
degre
of
consanguinite
and
affinite
:
yt
must
be
vnderstande
that
suche
mariage
is
sayd
to
be
forbiden
by
the
lawe
of
God
:
bycause
that
vppon
the
prohibicions
in
the
olde
lawe
(
which
now
haue
strength
)
the
church
hath
made
a
newe
constitucion
which
doith
forbid
mariage
in
theis
degreis
.
This
rwle
perceyued
/
now
I
will
shew
that
the
Pope
hath
power
to
dispence
and
licence
a
man
to
mary
his
brothers
wife
a
widowe
left
&c.
THe
Pope
haith
power
to
licence
&
dispence
against
eny
prohibicion
made
bi
the
church
:
This
is
so
euident
that
no
man
can
deny
yt
And
it
is
onely
a
prohibicion
of
the
church
that
a
man
shal
not
mary
his
brothers
wife
a
widow
&c.
Wherfor
yt
folowith
that
the
pope
may
in
this
case
licence
&
dispence
/
that
a
man
may
mary
his
brothers
wife
a
widowe
left
&c.
THis
reason
and
argument
is
good
/
and
the
first
proposicion
of
it
is
trew
.
And
the
minor
and
seconde
proposicion
I
wil
proue
/
that
it
is
but
onely
a
prohibicion
of
the
church
/
that
a
man
may
not
mary
his
brothers
widowe
&c.
First
it
is
not
forbiden
bi
the
law
of
nature
/
nor
bi
the
olde
law
nor
in
the
newe
law
/
as
ye
haue
hard
.
Wherfor
such
mariage
is
only
forbiden
by
the
prohibicion
of
the
churche
.
ALso
theis
false
deceiuers
great
doctour
Peter
de
Palude
expoundinge
the
.xviij.
chapi.
leuitical
/
saith
that
all
degreis
of
affinite
theyr
conteyned
semed
to
be
forbiden
by
the
law
positiue
.
ALso
Frances
Marro
saith
that
at
the
beginninge
of
cristes
churche
/
affinite
did
not
let
persons
to
mary
togither
:
WEndelyn
saith
the
affinite
lettith
mariage
onely
by
the
statute
of
the
church
:
whiche
haue
ordined
the
persons
ioyned
in
certayne
degreis
of
affinite
/
shal
not
mary
togither
.
¶
Now
by
theis
doctours
myndis
/
ye
may
perceue
/
that
it
is
onely
forbiden
by
the
law
of
the
churche
that
a
man
may
not
mary
his
brothers
widow
.
wherfor
the
minor
/
&
seconde
proposicion
of
the
reason
principal
is
trewe
.
&
so
is
this
conclusion
/
that
the
Pope
may
licence
and
dispence
that
a
man
may
mary
his
brothers
wif
a
widow
&c.
Ther
be
also
doctours
that
do
confirme
this
conclusion
.
First
Peter
de
Palude
expounding
the
.xviij.
cha.
leuitical
saith
that
it
semith
that
the
pope
maye
dispence
in
al
degreis
of
affinite
that
be
conteyned
in
the
same
chapiter
.
ALso
Tacitan
saith
that
the
Pope
may
dispence
with
al
persons
in
mariage
exc●pte
the
father
with
the
doughter
/
&
the
sone
with
the
other
:
now
bi
thies
doctours
myndis
ye
se
that
the
conclusion
of
the
principal
argument
is
trew
/
that
the
Pope
maye
dispence
that
a
man
may
mary
his
brothers
widowe
&c.
Now
beside
al
this
euident
profe
:
yet
to
stablesshe
and
fortify
this
vndowtid
trowth
that
a
man
may
by
the
Popes
licence
mary
his
brothers
widow
&c.
I
wil
shew
ye
the
same
truth
by
experiens
of
Popes
which
haue
dispensyd
in
lyke
mariage
/
or
in
mariage
that
is
as
greatly
forbiden
as
for
a
man
to
mary
his
brothers
widow
&c.
FIrst
Pope
Innocent
the
thirde
/
willed
and
consentid
that
Liuonienses
which
had
maryed
their
brothers
wiues
/
and
afterwarde
turned
and
came
to
Cristes
fayth
/
that
they
shuld
continewe
and
kepe
stil
their
brothers
widows
/
as
it
appereth
yn
the
decretallis
/
capi
.
deus
qui
ecclesiam
.
ALso
Pope
Martin
the
fiueth
did
dispence
and
licence
that
the
brother
which
had
knowen
his
own
sister
carnally
/
to
mary
afterwarde
the
same
sister
ANd
Pope
Alexandre
the
sixte
did
licence
the
kinge
of
Portingale
that
fast
was
/
to
mary
his
wiues
sister
/
not
withstanding
that
he
had
by
his
first
wife
a
childe
.
And
also
the
same
Pope
dispensed
with
the
same
kinge
after
the
dethe
of
his
seconde
wife
/
his
first
wiues
sister
to
mary
his
wiues
ne●e
:
and
yet
he
had
many
children
by
the
second
wife
.
ALso
Pope
Alexandre
did
licenc●
&
dispence
with
Don
ferdinando
king
of
Cycill
to
marey
his
fathers
sister
:
which
is
more
than
to
dispence
with
a
man
to
marey
his
brothers
widow
&c.
ANd
Pope
Iuly
the
second
did
dispence
withe
the
king
of
Englonde
that
he
myght
marey
his
brothers
wife
a
widowe
left
&c.
ANd
Pope
Leo
the
tenth
grauntid
vnto
the
Austyn
fryers
thorowgh
Cristendome
that
they
myght
dispence
in
the
first
degre
of
affinite
:
that
is
to
say
that
yf
the
brother
had
maryed
or
contracte
with
the
brothers
widow
wittingly
or
otherwise
:
that
thois
fryers
might
licence
thois
persons
to
continewe
still
so
maryed
:
so
that
the
persones
maryed
or
contracte
in
that
degre
of
affinite
were
not
accused
/
nor
openly
complayned
on
befor
a
iuge
or
ere
they
required
the
dispensacion
.
ALso
in
lyke
degre
of
affinite
the
Pope
did
dispence
nowe
of
late
withe
a
noble
man
of
France
/
who
is
called
my
Lorde
of
luce
:
so
thus
now
yowe
maye
se
by
the
Doctours
myndes
/
and
bi
the
experience
of
the
Popes
excercisinge
in
this
case
licens
and
dispensacion
/
that
the
Pope
maye
licence
a
man
to
mary
his
brothers
widowe
&
ceter
.
FInally
/
this
confirmith
the
greate
lernyd
consel
of
Princes
&
Kingis
:
whiche
were
examined
to
shew
the
treuth
/
whether
that
the
Pope
had
power
to
licence
men
to
marey
in
the
afore
reherside
degreis
of
affinite
&
consanguinite
/
And
theis
great
lerned
men
that
were
of
those
kingis
&
princes
counssailles
affirmed
&
graunted
/
that
the
Pope
myght
licence
&
dispence
vpon
suche
mariage
/
&
so
did
also
the
popes
lernyd
counsayl
/
ye
&
so
dide
the
vniuersal
noumbre
of
the
lernyd
men
in
Cristendome
:
for
thei
herde
&
knew
of
suche
licences
&
dispensacions
graunted
.
And
the
mariages
bi
the
licences
were
made
/
and
yet
they
neuer
reclamyd
nor
spoke
against
them
.
Wherfore
now
ye
may
euidentli
se
and
perceue
/
that
the
opinion
of
these
deceyuers
is
false
:
where
as
they
say
that
it
is
against
the
lawe
of
God
/
&
against
the
law
of
nature
:
for
a
man
to
mary
his
brothers
&cet
.
And
that
the
Pope
hath
no
power
to
dispence
vpon
suche
mariage
/
&
that
this
is
verey
trew
/
that
for
a
man
to
mary
his
brothers
wife
a
widowe
/
is
nother
against
the
law
of
God
/
nor
againste
the
lawe
of
nature
:
and
that
the
Pope
hath
power
to
dispence
vppon
suche
mariage
.
And
also
by
this
/
yowe
maye
clerely
see
/
that
the
determinacions
of
the
vniuersytes
/
be
manyfestly
false
.
NOw
these
deceyuers
opinion
thus
openly
reprouide
/
and
shewid
to
be
false
/
and
the
trewth
in
this
matter
declared
:
I
wil
retourne
agayne
vnto
their
boke
.
In
the
.
lxxxxiiij
.
leif
of
their
boke
theis
persons
saye
that
there
be
many
/
and
that
stronge
and
inuincible
resons
/
the
which
may
seme
to
declare
&
lyghten
the
sentence
of
th
uniuersites
/
&
theys
reasons
thei
wil
bring
in
.
&
for
this
purpose
thei
bring
in
many
diffinicions
and
descriptions
of
the
law
of
God
/
&
of
the
law
of
nature
&c.
The
which
I
doo
not
passe
vpon
:
bycause
I
wolde
not
be
to
longe
/
&
so
I
come
to
the
.c.
viij
.
leif
of
their
boke
/
where
as
they
say
on
this
wise
.
THerfore
seyng
that
God
him self
here
doith
playnly
pronounce
&
giue
sentence
:
that
the
Cananeis
and
Egipcians
did
file
their
lande
and
spot
yt
with
filthynes
/
while
that
they
did
contracte
mariage
with
their
brothers
wifes
:
&
that
he
/
for
that
cause
did
greatly
aborre
them
:
&
did
most
rightfully
take
vengeaunce
vppon
them
&
punyshed
them
most
sharply
:
yt
cannot
be
no
nother
wise
/
but
it
must
nedis
folowe
/
that
god
hath
iuged
this
thinge
to
be
shamfully
vnhonest
:
&
of
it self
(
as
they
say
)
morally
evill
&
nowght
:
and
also
againste
the
rightwisnes
of
natural
law
&
reason
:
ye
&
to
be
abhominable
&
abhorred
.
This
is
these
false
deceyuers
owne
saynge
/
&
note
&
merke
it
wel
.
First
it
is
manifestly
false
/
for
almyghty
god
did
neuer
punyshe
the
Egipcians
&
Cananeis
for
because
they
maryed
their
brothers
wiues
widowes
left
&c.
Nor
he
did
neuer
abhorre
them
/
nor
ther
is
no
scripture
/
nor
doctour
the
saith
that
almyghty
God
did
destroye
/
&
punyshe
the
Cananeis
&
Egiptians
/
because
thei
maried
their
brothers
widows
.
Wherfor
it
is
shamfully
false
:
to
say
that
almighty
God
did
punyshe
&
destroy
the
Cananeis
&
the
Egipcians
for
marying
their
brothers
wiues
widowes
left
&ce.
ALso
in
this
their
sayng
/
these
deceyuers
speke
directly
against
their
owne
writinge
/
for
in
the
.lvj.
leif
of
their
voke
they
write
/
that
the
verey
heythens
after
the
deth
of
their
wiues
did
euermore
abstayne
fro
mariyng
of
their
wiues
sisters
as
from
a
certayne
impietie
or
abhominacion
ageynst
nature
.
This
thei
wrote
there
/
&
here
they
write
the
almighty
God
did
take
vengeaunce
vpon
the
Cananeis
&
Egipcians
for
marying
of
their
brothers
widows
&c.
the
whiche
is
nomore
impietie
than
for
a
man
to
mary
his
wyues
sister
after
their
owne
opinion
:
yet
beside
this
/
these
deceyuers
in
their
afore
rehersid
saynge
do
greatly
dispise
and
hiely
blaspheme
almighty
God
/
for
it
folowithe
of
this
their
saynge
that
almyghty
God
in
commaundinge
the
iues
to
mary
their
brothers
wiues
widowes
lefte
&c.
that
he
commaundid
them
to
fyle
&
spotte
their
lande
with
filthines
/
while
that
they
did
contracte
mariage
with
their
brothers
widows
&c.
&
that
for
fulfillinge
of
his
commaundment
he
did
abhorre
the
Iues
/
ye
&
of
these
deceyuers
sayng
/
it
folowith
that
almighty
God
in
commaunding
them
to
mary
their
brothers
wiues
widows
/
did
commaunde
them
to
do
that
thinge
:
for
the
which
he
shulde
take
right
vengeaunce
vpon
them
&
punyshe
them
most
sherpely
/
&
also
that
almighty
God
did
commaunde
the
Iues
to
do
the
thinge
/
the
which
ys
shamfully
vnhonest
/
&
of
it self
morally
euill
/
&
nowght
/
&
against
the
rightwisnes
of
naturall
lawe
and
reason
/
ye
&
to
be
abhominable
&
abhorred
.
Al
this
these
persons
saye
by
mariage
betwene
the
brother
&
the
brothers
widowe
&c.
For
of
this
maner
of
mariage
/
is
their
spekinge
:
or
els
it
is
not
for
their
purpose
/
&
almighty
God
commaundide
the
Iues
to
mary
their
Brothers
widowes
left
&c.
ANd
this
did
not
almyghty
God
onely
comaunde
:
but
also
commaundid
to
punyshe
with
a
greuous
payne
al
these
that
wolde
not
mary
their
brothers
widows
/
wherfore
to
dispise
suche
mariage
/
is
nothing
els
/
but
to
dispise
&
blaspheme
almyghty
God
:
which
commaunded
suche
mariage
.
Who
euer
herde
eny
man
that
durst
saye
that
almyghty
God
did
commaunde
eny
maner
of
people
to
do
that
thing
/
which
is
shamfully
vnhonest
of
it self
/
&
morally
euil
&c.
as
these
blasphemers
saye
mariage
to
be
betwene
the
brother
and
the
brothers
widowe
lefte
witheowte
yssew
/
ys
?
Whiche
Almyghty
God
did
commaunde
.
Therfore
yowe
maye
clerly
se
how
hiely
&
greuously
these
persones
blaspheme
almightye
God
.
Here
now
yowe
haue
herde
one
of
these
persones
inuincible
reasons
/
that
they
sayd
they
wolde
bringe
in
for
to
gyue
light
vnto
the
determinacions
of
their
vniuersites
.
IN
the
.c.
and
.xj.
leif
of
their
boke
these
persones
saye
that
ther
was
neuer
nacion
so
beistly
/
none
so
withoute
al
humanite
/
but
that
they
perceyued
and
knew
/
that
thei
ought
this
honour
dewtye
/
and
reuerence
to
their
brothern
/
&
brothers
wiues
:
that
they
shuld
refrayne
from
their
mariages
.
This
is
these
persons
owne
sayng
:
here
thei
dispise
&
blaspheme
almyghty
God
agayne
:
for
of
this
their
sayng
/
it
folowith
that
almyghty
God
in
commaundinge
the
Iues
to
mary
their
brothers
wiues
/
that
he
was
more
best
lier
than
eny
nacion
/
and
that
he
did
not
perceiue
/
nor
knew
that
the
people
oughte
this
honore
/
dewtie
/
and
reuerence
vnto
their
brothern
/
and
brothers
wiues
:
that
thei
shuld
refrayne
frome
their
mariages
.
This
great
blasphemy
yow
maye
se
folowith
of
their
saynge
.
And
thus
nowe
yowe
haue
herde
a nother
of
theis
persons
inuincible
reasons
.
In
the
same
leif
of
their
boke
/
theis
persones
saye
/
that
he
that
haith
sene
eny
thynge
yn
the
olde
stories
and
lawes
must
nedis
know
that
this
maner
of
inceste
haue
bene
hadde
in
great
infamy
/
reproue
/
&
sclaundre
/
&
that
not
onely
in
one
cite
/
or
contrey
:
but
almost
in
euery
place
/
&
emong
al
men
bene
condempned
as
a
certayne
wikednes
against
nature
.
This
is
agaynst
these
persons
owne
sayng
:
wheryn
thei
adde
more
blasphemy
.
For
of
this
sayng
it
foloweth
that
almyghty
God
in
commaunding
the
iues
to
mary
their
brothers
widows
&c.
commaundid
them
/
&
that
vpon
a
great
payne
/
to
do
that
thinge
that
is
condempned
in
al
contreis
&
cities
/
for
a
certayne
wikednes
against
nature
.
Here
now
ye
haue
herde
another
of
their
reasons
inuincible
:
Sewrely
these
may
wel
be
called
stronge
&
inuincible
reasons
/
in
blaspheming
&
dispisinge
of
almygty
God
for
I
thinke
no
man
/
no
nor
yet
the
deuyl
him self
can
make
none
stronger
/
nor
more
inuincible
for
to
dispise
&
blaspheme
almyghty
God
than
these
pestilent
persones
do
here
make
.
BVt
now
for
asmuche
as
these
vngracious
persones
do
thus
dispise
&
blaspheme
/
not
onely
almyghty
God
:
but
also
his
holy
lawe
&
commaundment
I
am
compellid
to
desire
ye
to
cal
to
yowr
remembraunce
that
thing
which
I
haue
shewid
ye
before
/
that
ys
to
saye
/
that
almighty
God
did
neuer
in
al
the
olde
lawe
commaunde
eny
thinge
to
be
continually
kepte
/
&
that
vpon
a
payne
:
but
that
which
was
iuste
/
goode
/
&
holy
/
&
a
meane
that
the
kepers
of
it
might
besauide
/
&
come
to
euerlastinge
life
.
And
therfore
almighty
God
sayth
Custodite
leges
meas
atque
iudicia
:
IN
the
.c.
vij
.
leife
of
their
boke
they
say
that
they
wil
shew
two
reasons
/
which
shal
proue
as
openly
as
it
can
be
/
that
a
man
can
not
mary
his
brothers
wife
.
First
bicause
that
affinite
doith
aswell
lete
mariage
as
doith
consanguinite
.
Seconde
/
because
that
he
that
so
marieth
dothe
shame
&
dishonestye
vnto
his
father
.
And
for
to
proue
the
first
reason
/
these
persones
saye
/
that
not
onely
by
the
lawe
of
God
so
many
persons
be
excludid
from
mariage
in
the
lyne
of
affinite
/
as
to
be
excludid
and
forbide
in
the
lyne
of
consanguinite
:
but
that
also
the
church
is
compellid
to
set
the
bondes
of
mariage
in
the
lynes
/
bothe
of
affinite
and
consanguinite
in
like
distance
and
degre
/
and
for
to
shewe
this
ordinaunce
of
the
churche
/
theis
persons
bringe
in
saynte
Gregore
/
and
Pope
Iuly
/
saynte
Austen
/
Isodore
/
&
maister
Abbot
.
Thus
nowe
I
suppose
these
persones
wold
make
their
argument
Affinite
doith
as
wel
let
mariage
as
consauguinite
:
but
it
is
forbiden
by
the
lawe
of
God
/
&
bi
the
law
of
nature
that
a
man
shal
not
mary
his
sister
/
bicause
of
their
consanguinite
:
Wherfor
it
is
forbiden
bi
the
law
of
god
&
bi
the
law
of
nature
:
that
a
man
shal
not
mary
his
brothers
wife
because
of
their
affinite
To
this
argument
I
wil
answer
.
First
with
theyr
own
doctours
saynge
Peter
de
Palude
which
expounding
the
.xviij.
chap.
leuitical
/
saith
that
it
femeth
the
the
pope
may
dispence
in
al
the
degreis
of
affinite
ther
conteyned
/
but
not
in
all
the
degreis
of
consanguinite
/
&
with
this
sayng
/
this
doctour
doith
deny
these
persons
principal
proposicion
of
their
argument
which
is
this
:
that
affinite
doith
as
well
let
mariage
as
consanguinite
/
for
he
saith
that
affinite
doith
not
let
mariage
as
doith
consanguinite
/
bicause
that
(
after
his
mynde
)
the
Pope
may
dispence
in
al
degreis
of
affinite
conteyned
in
the
.xviij.
chap.
of
the
leuitical
law
:
&
so
he
can
not
in
al
degreis
of
consanguinite
that
be
there
forbiden
.
ALso
this
first
&
principal
proposition
of
these
persons
argument
is
false
:
that
affinite
doith
aswel
let
mariage
as
consanguinite
:
for
consanguinite
may
let
mariage
by
the
law
of
nature
/
as
the
father
may
not
mary
with
the
dowghter
/
nor
the
sone
with
the
other
/
by
reason
of
their
consanguinite
:
&
therfor
these
persons
were
forbiden
to
mary
togither
bi
the
law
of
nature
/
&
exempte
at
the
firste
institucion
of
matrimony
/
but
so
we
ʳ
no
manner
of
persons
in
no
degre
of
affinite
:
wherfor
this
proposicion
is
false
/
that
affinite
doith
as
well
let
mariage
as
doith
consanguinite
.
ALso
in
the
decreys
Ca.
Non
dz
/
extra
de
consanguinitate
&
affinitate
/
yt
is
writen
&
decrreyd
that
the
childe
that
is
had
in
the
seconde
mariage
may
mary
with
the
kynne
of
the
firste
husbonde
/
&
thus
if
I
maried
a
wife
&
so
died
/
the
children
that
my
wife
had
by
a
nother
man
/
might
mary
with
my
kinne
/
as
the
sone
that
my
wife
had
bi
a nother
man
/
might
mary
my
sister
/
notwithstandinge
the
affinite
that
was
sumtyme
betwene
my
sister
&
my
wife
:
&
this
decre
was
made
by
counsail
general
/
but
after
my
dethe
my
sone
may
not
mary
with
my
sister
/
by
the
reason
of
consanguinite
/
which
by
me
remayneth
stil
in
my
sone
toward
mi
sister
.
And
therfore
it
is
salse
to
saye
that
affinyte
doith
aswel
let
mariage
as
doith
consanguinite
.
FIrthermore
&
yf
it
were
grauntid
that
affinite
which
is
betwene
the
brother
&
the
brothers
widowe
did
as
well
let
mariage
as
doith
consanguinite
that
is
betwene
the
brother
&
the
sister
:
yet
this
grauntid
/
it
wolde
nothinge
helpe
theis
deceyuers
false
opinion
/
for
it
is
nether
againste
the
law
of
God
/
nor
agaynst
the
lawe
of
nature
for
a
man
to
mary
his
sister
.
First
it
is
not
againste
the
law
of
nature
for
a
man
to
mary
his
sister
/
as
ye
haue
harde
it
declaryd
before
:
nor
it
is
not
agaynst
Cristes
law
.
For
owr
sauiour
Crist
did
neuer
forbide
suche
mariage
:
nor
no
man
can
conclude
of
eny
scripture
in
al
the
newe
testament
/
that
it
shulde
be
forbiden
that
a
man
may
not
mary
his
sister
:
&
as
to
the
olde
lawe
where
it
was
forbidden
that
a
man
shuld
not
mary
his
sister
:
that
prohibicion
nowe
hath
no
strengthe
:
&
therfor
yt
ys
not
forbiden
bi
the
law
of
God
nor
by
the
law
of
nature
for
a
man
to
mary
his
sister
.
Wherfore
the
seconde
proposicion
of
these
persons
Argument
is
also
false
:
whiche
is
this
.
That
it
is
against
the
law
of
God
&
against
the
law
of
nature
/
for
a
man
to
mary
his
sister
.
&
therfore
their
conclusion
is
false
/
which
is
this
/
that
it
is
against
the
law
of
God
&
against
the
lawe
of
nature
/
for
a
man
to
marry
his
brothers
wife
a
widowe
left
without
yssewe
.
Thus
yowe
maye
see
that
theis
deceyuers
first
reason
in
false
and
nowghte
.
THe
seconde
reason
/
that
theis
persons
say
doith
openly
proue
that
a
man
can
not
mary
his
brother
wife
a
widow
&c.
is
thys
.
bycause
that
he
that
so
maryeth
doith
shame
&
dishonestye
to
his
father
.
The
which
in
the
.cxxviij
leif
of
their
boke
they
go
abowte
to
declare
on
this
wise
:
He
that
maryeth
his
brothers
wife
/
takithe
his
fathers
flesshe
&
blode
to
mariage
:
the
whiche
thing
playnly
is
against
the
lawe
of
nature
/
for
seynge
the
husbonde
&
the
wife
be
one
flesshe
&
blode
:
truly
he
that
takith
his
brothers
wife
/
takith
also
the
flesshe
&
blode
of
his
father
/
&
as
for
our
brother
is
the
flesshe
&
blode
of
our
father
&
mother
/
&
the
more
nerer
to
them
than
eny
of
bothe
their
sisters
/
because
he
is
their
owne
sone
/
therfore
if
it
be
against
the
law
of
God
&
against
the
law
of
nature
to
mary
our
fathers
sisters
or
ower
mothers
sisters
/
or
els
the
wife
of
our
fathers
brother
or
our
mothers
brother
/
whose
wifes
be
but
of
affinite
to
vs
/
&
that
onely
in
the
seconde
degree
:
truly
mych
more
it
shulde
be
against
nature
to
mary
our
brothers
widowe
:
for
the
nerer
that
thei
cum
to
the
stoke
to
be
one
flesshe
&
blode
:
the
more
they
ought
to
be
forbiden
:
but
our
brother
is
more
nerer
vnto
our
father
/
as
is
aboue
said
/
than
eyther
owne
vnkilles
or
auntis
.
This
ys
now
these
persones
seconde
reason
the
which
I
beseke
ye
to
note
&
marke
wel
/
&
ye
shal
se
whate
goodely
lerning
&
sophestry
thei
shewe
in
it
.
For
to
perceyue
this
their
Argument
/
ye
must
note
how
the
husbande
/
&
the
wife
be
one
flesshe
&
blode
:
&
how
the
father
&
the
sone
be
one
flesshe
&
blode
.
First
the
husband
and
the
wife
be
one
body
in
consenting
togither
in
their
myndis
&
willis
/
&
in
geuinge
&
graunting
eche
of
them
to
other
the
vse
of
theyr
bodies
/
and
thus
on
this
wyse
be
the
husbande
and
the
wife
one
body
and
blode
/
&
the
father
and
the
sone
be
one
flesshe
and
blode
/
by
the
reason
that
the
sone
is
engendered
of
the
fathers
seade
and
substance
by
natural
propagacion
/
&
nowe
for
to
saye
that
he
that
marieth
his
brothers
widowe
marieth
his
fathers
flesshe
and
blode
/
that
is
to
saye
the
same
flesshe
and
blode
that
came
of
the
widowes
husbandis
father
by
generacion
:
is
openly
false
.
For
the
widow
doith
not
come
of
the
sead
and
substance
of
hir
husbandis
fathere
nor
no
parte
of
hyr
body
&
blode
comith
of
hyr
husbandes
fathers
flesshe
and
blode
:
for
to
make
hyr
on
this
maner
one
flesshe
and
blode
with
hir
father
in
lawe
.
And
this
theis
Sophisters
muste
proue
yf
they
wolde
haue
their
Argument
good
/
for
they
must
shewe
that
lyke
as
the
father
and
the
sone
is
one
flesshe
and
blode
/
so
ys
the
sone
and
his
wife
one
flesshe
and
blode
.
Whiche
ys
false
:
for
the
sone
and
the
wife
be
one
body
after
one
maner
/
and
the
sone
and
the
father
be
one
flesshe
and
blode
after
a nother
maner
:
as
I
haue
shewid
ye
before
/
and
therfore
their
argument
is
nowght
and
doith
nothing
conclude
for
their
purpose
.
¶
Also
the
widowe
is
no
more
one
body
withe
hyr
husbande
that
is
deade
:
and
therfore
he
that
marieth
the
widowe
doith
not
mary
hir
father
in
lawes
flesshe
and
blode
/
the
antecedent
may
be
declared
thus
:
yf
the
widowe
were
still
one
bodye
with
hyr
husbande
that
is
ded
)
she
might
neuer
mary
more
:
for
she
might
not
graunte
and
gyue
the
vse
of
hyr
body
to
no
man
:
for
she
is
one
bodye
still
with
hyr
husbande
that
ys
deid
/
and
so
than
might
she
neuer
mary
/
which
were
the
heresy
that
tertulian
was
condempned
in
:
wherfore
it
is
false
to
saye
that
he
that
marieth
his
brothers
widow
/
marieth
his
fathers
flesshe
and
blode
.
FArthermore
of
this
these
persones
reason
/
ye
maye
conclude
:
that
the
father
and
the
sone
may
not
mary
the
mother
and
the
doughter
thus
.
For
he
that
takith
and
mariyth
his
fathers
wyues
dowghter
/
doith
mary
and
take
his
fathers
flesshe
/
and
blode
/
for
the
father
and
his
wife
is
one
flesshe
and
blode
:
and
the
doughter
/
also
is
one
flesshe
and
blode
with
hir
mother
and
with
hyr
father
in
lawe
/
by
the
reason
that
he
is
one
flesshe
&
blode
with
her
mother
/
and
who
so
euer
mariyth
his
fathers
flesshe
and
blode
:
doith
against
the
lawe
of
nature
/
wherfore
the
sone
may
not
mary
with
his
mother
in
lawes
dowghters
:
which
is
manifestly
false
.
OF
this
reason
ye
may
conclude
that
.ij.
brothern
may
not
mary
.ij.
sistern
/
thus
:
he
that
marye
his
brothers
wiues
sister
maryeth
his
brothers
flesshe
&
blode
/
for
the
brother
&
hys
wife
be
one
flesshe
&
blode
/
&
the
brothers
wife
&
hyr
sister
be
one
flesshe
&
blode
/
&
the
brothers
wiues
sister
is
one
flesshe
&
blode
with
hir
sisters
husbandis
/
&
he
is
one
flesshe
&
blode
with
his
father
:
wherfore
his
brother
may
not
mary
his
wyues
sister
for
asmuche
as
she
is
his
fathers
flesshe
&
blode
/
by
reason
that
hyr
sister
hath
maried
his
brother
/
ye
may
se
whate
a
Sophistical
reason
these
persons
bringe
in
greatly
to
their
owne
rebuke
&
shame
yf
they
had
ony
shame
.
ALso
this
is
manifestly
false
/
that
they
saye
that
he
which
maryeth
his
fathers
flesshe
&
blode
/
doith
plainly
against
the
law
of
nature
for
a
manis
sone
may
mary
by
the
law
of
nature
his
brothers
doughters
doughter
/
which
is
his
fathers
flesshe
&
blode
.
This
no
man
wil
deny
wherfore
it
is
false
to
saye
that
he
that
marith
his
fathers
flesshe
&
blode
/
doith
against
the
law
of
nature
.
Here
now
ye
haue
harde
these
persones
seconde
reason
/
by
the
which
they
said
that
thei
wolde
proue
that
a
man
might
not
mary
his
brothers
widowe
&c.
&
thei
haue
nothinge
done
but
shewed
them
selfe
sophestres
/
ful
of
wordes
and
empty
of
al
treuthe
and
reason
.
ALso
in
this
their
seconde
reason
/
they
saye
yt
is
more
against
the
law
of
God
&
against
the
law
of
nature
for
a
man
to
mary
his
brothers
widow
&c.
than
for
a
man
to
mary
his
aunte
of
eny
syde
/
of
this
sayng
/
it
folowith
that
almyghty
god
in
commaundinge
the
iues
to
marey
their
brothers
widowes
did
commaunde
/
them
to
do
that
thing
that
was
against
the
law
of
god
&
agaynst
the
law
of
nature
:
&
bonde
them
to
the
same
vpon
a
great
payne
:
&
that
thing
that
was
lesse
against
the
law
of
nature
/
he
forbadde
them
:
whiche
is
a
commaunding
&
a
doyng
against
the
right
ordre
of
reason
.
For
reason
willith
that
the
thing
which
is
moste
euyll
/
shuld
be
most
forbiden
/
&
of
theis
persons
saynge
it
folowith
that
almyghty
God
did
contrary
in
the
olde
law
/
&
thus
these
persons
/
despiseth
almighty
Goddis
commaunding
&
doyng
.
IN
the
.c.
&
.xlj.
leif
of
their
boke
/
thei
say
that
criste
nother
did
nothinge
/
nor
sayd
no
thing
:
but
that
he
had
takyn
of
his
father
:
nor
brake
no
thinge
of
them
:
which
his
father
commaundid
/
and
wolde
haue
doon
.
This
they
vnderstande
in
thinges
that
were
commaundid
&
in
suche
as
were
forbiden
in
the
olde
law
:
for
they
wold
by
this
their
sayng
conclude
that
the
Pope
haith
no
power
to
dispence
/
&
licence
a
man
to
mary
his
brothers
wife
a
widowe
&ce.
for
by
cause
thei
saye
/
that
suche
mariage
was
forbiden
in
the
olde
law
.
And
our
sauiour
crist
did
neuer
breke
nothing
of
them
whiche
his
father
commaundid
/
and
wolde
haue
doon
:
wherfore
the
Pope
that
is
Cristes
vicare
/
can
not
licence
vpon
suche
mariage
/
vpon
this
their
saynge
/
yt
folowith
that
the
Iues
be
bounde
still
to
mary
their
brothers
widowes
lefte
withoute
yssewe
:
and
to
circumcision
and
to
al
the
ceremonies
and
Iudicialls
:
For
almighty
God
wolde
that
the
Iues
shulde
kepe
them
/
and
commaundid
them
to
kepe
these
and
owr
sauiour
Criste
did
neuer
breke
nothing
of
them
which
his
father
wolde
haue
kepte
.
Wherfore
the
Iues
be
now
bounde
to
al
these
/
ye
and
to
al
the
hole
law
of
Moyses
.
This
ys
false
and
against
the
techinge
of
the
Apostle
where
he
sayth
,
yf
ye
be
circumcised
Crist
shal
do
yow
no
goode
:
BVt
for
asmuche
as
they
saye
that
our
sauiour
Crist
did
neuer
breke
●o
thinge
of
them
which
his
father
almighty
God
commaundid
and
wold
haue
done
:
yow
must
note
and
vnderstond
that
almighty
God
did
commaunde
certayne
thinges
to
be
kepte
for
a
certayne
tyme
/
and
in
like
maner
certayn
thinges
he
did
forbide
for
a
certain
tyme
/
as
the
Iudicialles
and
ceremonies
of
the
olde
law
he
wolde
haue
suche
as
were
commaundid
to
be
done
/
the
people
to
fulfill
them
and
kepe
them
:
and
suche
as
he
forbade
that
the
people
shuld
not
do
them
/
and
yet
for
al
this
/
almighty
God
did
not
commaunde
the
Iudiciallis
nor
ceremonies
always
to
be
kepte
:
but
he
willid
that
the
Iues
shulde
kepe
them
vnto
the
tyme
that
it
shulde
please
him
to
sende
his
sone
to
take
vpon
him
our
nature
:
&
so
to
be
very
God
and
man
our
sauiour
Crist
:
and
so
to
shewe
vnto
the
worlde
further
his
fathers
wil
and
pleasure
/
and
what
he
wolde
haue
all
maner
of
people
to
kepe
and
obey
frome
that
tyme
forewarde
:
and
than
our
sauiour
crist
did
dissolue
the
Iudicialles
and
Ceremonies
of
the
olde
lawe
/
so
that
no
man
shulde
be
bounde
to
kepe
them
eny
longer
:
nor
put
eny
longer
hope
or
truste
of
saluacion
in
them
.
¶
And
frome
that
tyme
forth
warde
that
almaner
of
people
shulde
put
there
hope
of
saluacion
in
beleuinge
yn
Almyghty
God
and
yn
Iustely
kepinge
suche
Lawes
and
suche
commaundmentis
as
almyghty
God
had
sent
vnto
them
by
hys
sone
ower
Sauioure
Criste
.
And
thus
owr
Sauioure
Criste
toke
away
after
hys
comynge
the
Iudicialles
&
Ceremonyes
of
the
olde
lawe
accordinge
vnto
his
fathers
will
and
commandement
.
For
the
tyme
of
them
was
than
exspired
/
but
nowe
I
muste
returne
vnto
theis
persons
saynge
which
is
this
.
It
was
commaundid
by
almyghty
God
in
the
olde
law
that
a
man
shulde
not
mary
his
brothers
widow
&c.
&
our
sauior
crist
neuer
brake
nothinge
of
them
/
which
almyghty
God
commaundid
&
wolde
haue
done
:
wherfor
the
Pope
can
not
dispence
vpon
suche
mariage
.
To
this
reason
I
answer
that
the
maior
of
the
reason
is
false
:
which
is
this
/
that
almighty
God
commaunded
in
the
olde
law
that
no
man
shuld
mary
his
brothers
wife
widowe
&c.
for
yn
the
olde
law
almighty
God
did
expresly
commaunde
the
Iues
always
to
mary
their
brothers
wiues
widowes
left
&c.
&
that
vpon
a
great
payne
/
&
therfore
it
is
false
to
saye
that
almighty
God
did
commande
in
the
olde
law
that
no
man
shulde
mary
his
brothers
widowe
&c.
&
so
therfore
is
this
false
that
the
Pope
haue
no
power
to
dispence
vpon
suche
mariage
:
which
these
persons
wolde
conclude
vpon
there
false
proposicion
.
IN
the
.c.
&
.xlv.
leif
of
their
boke
these
persons
write
that
the
leuitical
prohibicion
that
a
man
shulde
not
mary
his
brothers
wife
a
widow
&c.
Thus
thei
must
vnderstand
yt
or
ells
it
is
not
to
the
purpose
thoughe
it
was
lymyted
&
restrayned
of
almighty
God
in
the
Deuteronomi
/
yet
for
al
that
:
bicause
afterwarde
the
said
restraynt
was
taken
awaye
of
God
him self
:
by
the
comyng
of
Christ
:
here
these
persons
do
not
declare
whate
they
meane
&
vnderstande
/
by
lymytynge
&
restrayninge
of
the
leuiticall
prohibicion
/
nor
yet
what
they
wolde
haue
vnderstanden
by
the
taking
awaye
of
the
restraint
/
at
the
coming
of
our
sauiour
crist
:
but
where
as
thei
say
that
the
leuitical
prohibicion
that
a
man
shuld
not
mary
his
brothers
widowe
&c.
was
restraynide
in
the
Deuteronomi
/
here
these
persons
say
manifestly
false
:
for
as
I
haue
saide
oftin
tymes
/
&
as
ye
haue
harde
many
doctours
saye
/
ye
&
as
the
leuitical
law
it self
sayth
/
that
ther
is
no
suche
prohibicion
there
.
&
therfore
ther
was
no
restraint
made
vpon
that
prohibicion
:
nor
yet
owr
sauiour
Criste
did
not
at
his
cominge
take
awaye
the
restraynt
:
for
ther
was
none
to
be
taken
away
but
in
the
Deuteronomi
almyghty
God
did
playnly
&
streyghtely
commaunde
that
the
Iues
shulde
mary
always
their
brothers
wyues
widowes
left
&c.
&
this
confirmeth
Isichius
sayng
:
IN
the
same
leif
/
theis
deceyuers
say
/
that
yf
the
Pope
now
a
dayes
coulde
by
dipensacion
/
cause
that
a
man
might
mary
after
the
law
of
the
Deuteronomi
his
brothers
wife
which
doith
dye
hauing
none
yssewe
for
to
reyse
vp
sede
to
his
brother
:
withoute
doughte
he
shulde
make
Cristen
men
at
thys
daye
to
folow
the
Iues
ceremonyes
&
supersticion
sues
/
which
the
Pope
can
not
do
/
no
more
than
he
can
cause
that
we
shulde
kepe
the
Sabot
daye
:
or
that
thei
shulde
be
circuncisid
.
To
this
I
answere
/
that
the
Pope
can
not
by
dispensacion
cause
a
man
to
mary
his
brothers
widow
&c.
as
the
Iues
in
the
olde
law
maryed
theirs
.
Nor
the
Pope
doith
not
licence
a
man
to
mary
his
brothers
widowe
after
the
facion
&
maner
:
but
the
Pope
doith
licence
&
dispence
that
a
Cristen
man
may
mary
his
brothers
widow
as
a
kynge
or
a
prince
to
mary
his
brothers
widowe
/
to
be
meane
that
queytnes
&
peace
may
be
kepte
betwene
realme
&
realme
:
&
for
to
continew
loue
&
frendeship
betwene
Cristen
princes
/
&
for
other
suche
reasonable
&
profitable
causes
concerning
the
comyn
welthe
of
Cristendome
/
&
thus
for
theis
/
&
suche
causes
the
Pope
doith
&
maye
dispence
that
a
man
may
mary
his
brothers
widowe
&c.
&
not
after
the
maner
of
the
Iues
:
&
therfore
theis
persons
bringe
yn
a
thing
that
no
man
will
deny
/
and
yet
it
is
nothing
for
their
purpose
.
IN
the
.cliij.
leif
of
their
boke
/
these
persones
saye
that
like
as
a
man
may
frely
fulfil
his
purpose
of
a
more
holyer
lyuynge
(
the
sayng
nay
&
frowarde
forbiddinge
of
his
indiscrete
prelate
notwithstanding
)
euen
so
it
is
yn
mariage
that
if
a
mans
consciens
moue
him
to
diuorse
:
that
he
dyuorse
hym self
though
the
church
say
contrary
.
Here
now
ye
may
se
&
perceyue
theis
pestilent
persons
vngracious
&
maliciouse
entent
:
&
what
thei
counsail
/
&
wolde
haue
done
(
the
is
to
saye
)
a
man
to
diuorse
him selfe
/
&
to
forsake
his
wife
yf
his
conscience
moue
him
to
diuorse
)
without
eny
further
profe
or
shewing
of
eny
iust
cause
:
&
to
mary
where
yt
plesid
him
thoughe
the
churche
sayd
the
contrary
:
which
is
clerly
against
al
reason
.
ALso
by
this
their
saynge
yowe
may
perceyue
that
these
persones
wolde
vtterly
destroye
the
blissed
sacrament
of
matrimony
.
For
by
this
meane
&
waye
:
euery
man
as
often
as
he
wold
chaunge
his
conscience
to
diuorse
/
so
often
he
might
chaunge
his
wife
/
ye
&
the
wife
hyr
husband
/
without
shewinge
of
eny
other
profe
or
cause
/
&
without
eny
maner
of
sentence
&
iugement
of
the
churche
:
ye
&
thowgh
the
church
said
&
commaundide
the
contrary
/
&
so
by
this
/
shulde
the
sacrament
of
matrimony
be
destroid
.
Here
ye
may
se
what
pestlent
persons
these
be
/
whiche
haue
compiled
this
boke
that
I
answere
to
.
FVrthermore
theyr
comparison
and
similitude
:
wherby
they
wolde
proue
that
a
man
maye
diuorse
hym selfe
frome
hys
wyfe
by
hys
conscience
/
thowghe
the
Churche
saye
contrarey
/
ys
openly
false
.
Fore
thowghe
yt
be
so
that
a
Prieste
/
be
mouede
yn
hys
mynde
to
be
a
religious
man
/
may
frely
fulfil
his
purpose
of
a
more
holier
lyuinge
(
notwithstanding
the
nay
of
his
indiscrete
prelate
)
yet
it
doith
not
folowe
/
that
euen
so
yt
is
in
mariage
:
that
yf
a
mans
conscience
moue
him
to
diuorse
/
that
he
may
diuorse
him self
&
forsake
hys
wife
/
&
mary
another
/
thowghe
the
church
say
contrary
:
This
case
is
not
like
the
other
:
first
forbicause
that
a
priest
which
goith
to
religion
for
a
more
holier
lyuing
/
may
fulfil
his
godly
purpose
lefully
(
notwithstanding
the
frowarde
/
forbidding
of
his
vndiscrete
prelate
)
for
asmuche
as
the
priest
beyng
at
libertye
/
&
doing
no
wronge
to
no
person
by
the
reason
of
his
going
to
religion
:
but
seruith
almighty
God
better
.
Thus
he
may
fulfil
his
godly
purpose
thoughe
his
vndiscreite
prelaite
saye
contrary
/
but
so
may
not
a
man
that
is
maryed
/
diuorse
hym self
whan
his
conscience
mouith
him
to
diuorse
/
for
bicause
the
maried
man
is
not
at
libertie
/
For
he
is
bounde
to
continew
with
his
wife
accordinge
to
the
lawes
of
matrimony
during
al
the
tyme
of
his
lyfe
/
nor
he
can
not
departe
from
his
wife
for
to
mary
another
:
while
that
his
wife
is
a
lyue
.
Wherfore
there
is
no
conscience
that
can
helpe
a
maryed
man
in
the
mater
of
diuorse
/
excepte
he
can
manifestly
proue
some
iuste
cause
befor
the
church
:
that
his
mariage
ys
not
good
.
And
than
he
must
abyde
&
stonde
to
the
churches
iugement
&
determinacion
.
And
therfore
this
is
false
/
to
say
that
lyke
as
a
priest
may
for
a
more
holier
lyuinge
/
fulful
his
purpose
(
notwithstanding
the
forbiddinge
or
nay
of
his
vndiscreite
prelate
)
euen
so
it
is
in
mariage
/
that
if
a
mans
conscience
moue
him
to
diuorse
:
that
he
diuorse
hym self
thowghe
the
church
say
contrary
.
Nowe
here
ye
may
se
what
thinge
these
persones
wolde
haue
done
/
and
after
what
maner
.
NOw
for
to
come
to
an
ende
/
these
deceyuers
say
in
the
preface
of
their
boke
:
that
the
vniuersites
wil
put
for
the
reasons
of
more
waight
shortly
to
al
the
worlde
than
these
persons
haue
shewid
in
theyr
boke
:
sewerly
so
had
th
uniuersities
nede
to
do
.
For
theis
persons
(
as
ye
haue
sene
)
haue
brought
noone
but
suche
as
be
abhominable
/
shamful
&
false
/
but
the
vniuersites
after
due
ordyr
and
reason
/
shulde
a
put
for
the
first
theyr
reasons
:
&
than
their
determinacions
/
&
that
specially
in
determininge
a
mater
or
a
pointe
of
our
faith
/
&
I
suppose
so
they
wolde
haue
done
/
yf
thei
had
determined
the
trowth
/
but
for
as
myche
as
they
haue
determined
that
thinge
that
is
very
false
/
to
be
trew
:
therfore
thei
put
forth
no
reasons
with
their
determinacions
:
nor
thei
can
none
fynde
to
put
forth
/
why
they
haue
thus
determined
:
wherfor
I
breuely
conclude
/
that
the
vniuersities
haue
determined
falsly
in
this
case
that
I
haue
spoken
of
/
&
that
this
proposicion
is
false
/
that
yt
ys
against
the
law
of
God
&
against
the
law
of
nature
for
a
man
to
mary
his
brothers
wife
a
widow
left
&c
¶
Now
ye
haue
harde
parte
of
theis
persons
blasphemy
/
parte
of
their
errors
/
parte
of
their
shamful
lies
/
&
falsnes
/
&
beside
al
this
ye
may
perceyue
how
these
vngracious
persons
haue
geuen
great
occasion
to
destroy
kyndenes
&
amite
among
cristen
princes
/
&
the
thei
sowe
for
loue
/
hatered
&
discorde
/
&
also
ye
may
perceyue
what
great
myscheif
these
persons
with
their
labour
/
counsell
/
opinion
/
&
boke
haue
begun
●ye
&
how
mych
more
myscheyf
they
wold
do
/
yf
thei
might
bringe
their
maliciouse
purpose
to
effecte
:
ye
may
lykwise
perceyue
in
what
confusion
(
with
their
false
opinion
)
thei
wold
bring
princes
concerning
their
mariages
.
And
finally
what
a
sisme
&
a
diuision
(
with
their
opinion
)
thei
haue
stered
vp
in
cristendom
/
for
by
their
opinion
/
thei
affirme
that
al
cristes
church
haith
thus
many
yeres
erred
in
the
faith
in
dispensing
in
the
firste
&
second
degre
of
affinite
&
consanguinite
/
al
this
foloweth
of
these
vngracious
persons
false
opinion
/
with
mych
more
than
I
reherse
/
wherfor
let
no
man
iuge
that
in
my
answer
I
rebuke
them
/
with
yre
and
passion
:
but
rath
r
I
had
cause
to
reproue
them
sharpelyer
for
the
thei
haue
so
hiely
offendid
almighty
god
:
ye
and
they
cause
many
so
to
do
/
wherfor
theis
euil
persons
ar
wel
worthy
rebuke
&
reproue
.
our
sauior
crist
vehemently
rebuked
the
false
scribes
phariseis
and
false
teachers
/
bicause
thei
offendid
god
&
taught
other
so
to
do
/
also
Iohn
bap.
reproued
&
sharply
rebuked
false
prophetes
&
teachers
/
so
did
Pol
&
Iohn
in
theyr
pistils
/
Hierom
/
Ambros
/
austen
&
many
other
holy
fathers
:
for
nothing
offendeth
God
more
than
teachers
of
false
doctrine
/
nor
ther
is
non
so
incurable
a
pestilence
/
nor
so
hurtful
to
mans
sowle
/
as
is
false
doctrine
/
yf
it
be
accept
&
beleued
/
wherfor
ye
may
perceyue
that
I
had
a
iuste
cause
to
rebuke
&
reproue
these
vngracious
persons
that
haue
set
forth
this
boke
that
I
answer
to
.
For
they
teche
false
doctrine
&
wold
haue
yt
to
be
accepte
&
beleued
:
&
thoughe
I
haue
not
so
substancially
&
profoundly
answered
here
in
euery
pointe
/
as
other
better
lernyd
men
parauentur
shal
do
herafter
yet
for
all
that
my
conscience
wold
not
suffer
me
to
hold
my
peace
/
but
compellid
me
to
offer
with
the
poor
widow
a
farthing
of
my
lerninge
to
the
honour
of
almighty
God
.
Wherfor
I
will
mekely
beseke
ye
to
accepte
this
my
answere
/
my
zele
/
and
will
/
in
good
wurth
:
as
I
trust
he
doith
/
for
whose
sake
and
cause
I
toke
vpon
me
to
make
this
answer
/
which
is
owr
sauiour
crist
:
to
whome
be
gyuen
all
honour
and
laude
.
AMEN
.