recken alwayes that mar rpage vnperfyght whych hath not chastyte and clennesse resident Had not Mary Christes mother holden marriage for an ordre of chastyte she wolde neuer haue had Ioseph to husband I was neuer dyscontented with your former allegacyon out of Saynte Augustyne concernyng vowes syngular quod alius vouit castitatem coÌ„iugalem that some man voweth coniugall chastyte or faythfull clennesse in marryage Why than report ye of me that I here dyscommende the vowe of chastyte Ye are very yll aduysed thus to do If ye meane that vowe in your oyled coÌ„panyons trulye it maye wele stande in promyse but I dare boldely saye it came neuer yet to perfourmaunce no not in the holyest of all youre smered rable And that is y â— chefe cause I thinke that yow determyne all your vowes here to extende no further than promyse Ye saye that both Christe and S. Paule doth moche commende the vowe of prestes chastyte What a shamefull slaundre is this to them both and how blasphemouse a lye How shulde Christe and Saynte Paule coÌ„mende that they neuer ones named in all their doctrynes Proue me that thys wurde â—otum eyther yet vouere is ones expressed in all their teachynges and wynne the maistry O brockyshe Gomorreane how darest thu presume to father thy fylthynesse vpon the authour of all puryte and vpon hys cho sen vessell of eleccyon Thu sayste also they exhorted all persones vnto it that coulde take it It is thy vtter shame so to reporte them For whan Christe sayde Math. xix Qui potest capere capiat He that can obtayne it lete hym holde it He ment nothyng lesse than a vowe For chastyte there is a gift of God in fredoÌ„ not in bondage for preachynge the Gospell in the kyngdome of God and not for loyterynge massynges in the kyngedome of Sathan Whan Christe cured Peters wyues mother of a feruente feuer Math. viii He â—ad hym not breake vp how sholde and professe a newe founde chastyte Sayncte Paule sayeth Romano i. that the wrathe of God hath lyted vpon yow froÌ„ heauen for changynge hys truthe to a lye And hath gyuen ye cleane ouer with youre vnchaste vowes into moste shamefull lustes of vnclennesse one burnynge in abhomynable lustes to an other and defylynge your bodyes amonge your selues for wante of the naturall vse of women It is the plain texte that I tell yow declarynge the holye consecrate frutes of your wyuelesse vowes Boast no longar but repente and be ashamed of them ye beastlye boryshe buggerers If ye denye it not but all they in the olde lawe fauoured marryage the marryed for the bondes sake and the vâ—marryed for feare of the maledyccyon for barrennesse Why grounde ye therupon a relygyon that than was not thoughte vpon and iudge it a state more perfyghte Ye saye the newe lawe is not so What not so That whan they are marryed they maye renounce marryage Or whan they are syngle they oughte not for anye nede despre it Though Saynt Paule sayth i. Corinth vii Qui habent vxores sint tanquam non habentes Lete them that haue wyues be as though they had noÌ„ Yet teacheth he no such doctryne For he sayth afore aboute the begynnyng of that chaptre Propter stupravi tanda suam quisque vxorem habeat et suum queque virum For auoydynge fornycacyoÌ„ lete euery man haue hys wyfe euerye woman her husbande Saynte Paules meanynge is not in the texte afore that the man shuld abst ayne froÌ„ hys wyfe nor the wyfe froÌ„ her husbande For he sayeth in the same chaptre that the husbaÌ„d hath no power ouer hys own body but the wyfe And in like case the wyfe hath no power ouer her owne body but the husbande Therfor he vnderstandeth it not that waye But thys is hys meanynge that men beynge marryed shulde not be ouer vexed with the cares troubles sorowes of marryage but so quyetously content themselues therwith as though they were clerely with out them For therin must the man eate hys breade with double sweate hauynge more to prouyde for than hymselfe and the womaÌ„ muste suffre the sharpe shoures of her trauaylynge in delyueraunce of chylde Gent. iii. Neyther wyll Christes wurdes Math. xix serue your most fryuolouse purpose Et sunt eunuchi qui seipsos castrauerunt propter regnum celorum Also there be gelded men whiche haue gelded themselues for the kyngdome of heauen Though thys wer by an abstynence from marryage for a moste godlye purpose as is the mynystracyon of Gods wurde yet can it not be proued to be by vowe nor yet by y t offyce of ydolatrouse massynge in Antichristes kyngedome For your Augustyne de bono viduitatis ye are answered afore I wyl spende nomore tyme about it Obiectio ¶ Ye recken vpon certayn of the old fathers that were prestes yet ded not renounce marryage Whych thyng made me to muse bycause I neuer redde y â— all those wer prestes although some of theÌ„ wer I wyl doubte of come of theÌ„ a whyle by your leaue As of Samuel seyng neyther hys father nor sonne were prestes nor he borne of the stocke of Aaron by hys mothers vowe offered to serue in the temple Whyche she neded not to haue done if he had bene a preste borne And also of zorobabel which was de tribu Iuda But in suche smal tryfles is no great matter Put the cause they were all prestes as ye maye recken a great sort more seyng they had wyues as yow saye why shulde yow affirme that they neuer renounced marryage excepte ye saye so to mollify the matter and to vse men to beare that prestes had wyues in the scripture But why do yow not put here youre dystinccyon betwene prestes of the olde lawe whyche muste nedes be marryed bycause their ordre was mayntayned by successyon onlye of the stocke of Aaron And prestes of the newe lawe whyche for their vertu are chosen vnto that ordre as S. Ambrose sayth et â—et Responsio Upon â–ª ii thynges here ye muse by youre owne confessyon one is that in reportynge certeÌ„ of â— â— olde fathers to be prestes I shuld say withal that they neuer renounced marryage Here is no small matter to muse at If ye be not oute of this musynge tyll I ryd ye of it ye are lyke to dwell in it a greate whyle I knowe my matter so good An other thynge that ye muse at is thys and it concerneth your owne propre persone It is euen your selfe that ye muse at For ye neuer redde ye say y t al those men whom I haue rehearced were prestes though some of theÌ„ by your owne conceÌ„t were prestes in dede Ye are contented wele to allowe Aaron Eleazar Phinees Sirach Mathathias Zachary Iohan Baptistes father for prestes But Samuel and Zorobabell ye wyll not admytt but doubte of them a whyle ye saye And
what nature it is of 98. TyraÌ„ny of papisies 53. 70 U Uirgynyte and marryage 12. 64. 99. 133. Uirgynyte commended 25. Uirginite is nothynge wythout sayth 100. Uirginite no frute of the spret 100. Uirginyte is wurse for vowes 110. Ueit es wythout vowes 95. Uoâ—â—n what sygniâ—ycacion it hath 51. Uouere whan it was in vse 18. Uouere dyffyned of Augustyne Fol. 43. Uouere is not taught of Christ Fol. 64. Uowers rewarded with Onan Fol. 102. Uouers moÌ„strouse described 140 Uowers what myscheues they haue done 141. Uowes in this age of none an thorite 4 Uowes what orygynall they haâ— 8. Uowes what they are now able to do Fo. 9. Uowes are now to be brokeÌ„ 9. 24. â—3 76. 78. 83. 91. 96. 106. 107. Uowes what they brynge men to Fo. 10. 145. Uowes of papystes how folish they are Fol. 11. Uowes haue destroyed EnglaÌ„d Fol. 13. Uowes in the. xxx of Numeri Fol. 17. Uowes made of friers and mâ— kes 22. Uowes of the olde lawe Fo. 26 Uowes are vnprofytable 57. Uowes doubleth the wyckednes of Sodome 107. Uowes vnaduysed what they are Fol. 107. Uowes brought in bâ—ggery 110 Uowes are no wurkes of the Gospell 8. 141. Uowes and presthode what thei are 133. Uowes are a most execrable poi son 145 W Wydowes and prestes all one Fol. 38. 74. Wydowes are no prestes 113 Women folowynge the Apostles 131 Y Ye shall and ye shall not 27 Z Zacharias slayne of vowers 35 â–ª Zurobabel was a prest 69 ☞ Thus endeth the table ☞ Faultes whych hath chauÌ„ced in y â—priuting ¶ Fol. iiii â–ª pagi ii line xx ReguÌ„ xviii fo viii pag. ii li. xiiii put out to the. fo x. pa. ii li. xxvii ef fect fo xii pag. i. li. i. Such fo xx pag. ii li. ii CaÌ„prateâ—sis fo lxviii pagi i. li. vii afore fo lxxvii pag. ii li. xiiii a nuÌ„ne ouer al. fo xc pag. ii li. vii dprt fo xcv pag. ii li. xv IoaÌ„ viii fo ciii pagi i. in the margende errour for tyraÌ„ny fo cxvi pag. ii li. xxix ye learned fo cxvii pag. i. li. iii. wayes i. line of fo cxviii pag. ii li. xi seruantes fo cxix pag. i. li. xxiiii the man fo cxxv pag. ii li. vii Aragone et li. ix Gassarus li. xx Cysteane et li. xxiiii CraÌ„ts fo cxxv i. pagi li. xxv those Wyth many mo FINIS ¶ Imprinted at London by Ihon Day dwelling ouer Aldersgate These bokes are to be sold at his shop by the lytle Conduit in Chepe sâ—de ¶ Cum priuilegio ad imprimendum solum A kinge Dauid Salomon Abia. Asa. Iosaphat Iehu Ezechias Iosias Masmongers ii euils Uowes Priesthed MeÌ„bers Uowes Of boeth Prestes Samson Chaos ProfessioÌ„ Egypciâ—â— Priapus Prouision Frutes Proued Nopriests ii euils Catell Enemy Names Borowed â—hauen Iosias Prayer Alteracions Romulus Christe Priesthod Priestes Apes Mockers Uowingâ— Uowes For fauer Gaynes Teachers Rules Hebrues Uowes Reproued Uowes Wurkes Uowes Uowes Doctryne Character Rewarde Answere Of God Aaron Rebellion A vowe An ydoll Not gods A thefte Wickedli Tares Couert The Iewes Not bosid Breake it Submit A vowe Mockers Dewers Peter ii vertues The vow Doctors Apostle Hierome Augustine Doctryne Beastly In vapne The ende Fylthie Rebukes Iosias Dowes Answere Christ. Religion Wrytinge Delyuered Weuers Sackes Note it A vowe Uowes IohaÌ„ Eckius Bablings Falshede Celibatus Moyses The Iewes Mathe it Sophistry All done Uowes Non at all Uouere Paulus The name Heremites Bondage Papacye Moukes Aymericus Cyrillus Albertus Europa An ordre Frutes Nicolaus Gallus Causa Sathan Incubi â—owers Conclusio Popyshe Diffynycions Of vows Diffinicious Of vows Doctors Thomas Builders A monstre Professio In rule Generall Fathers Dregges Orders Fre passage Si non caste Prestes Aunswer Orders Weake Ages Boyes Doctryne Misteries Do it not A discharge A broade Papistes Praysed Opinion Reasons â—otaries Dyffyne Aristotle A vowe A promise Iacob Dauid A reason As are vowes Delybera â—yon The lawe Mercy CommauÌ„ demeÌ„tes Negacion Se not MydyltoÌ„ Rashely Mad men Author Turkes Anna. Nazarei Propely ExaÌ„ples Scriptures First frut Cleringe Precept A Nazare Idle head Anna â–ª Impii â–ª Homelye â–ª Derbum Folishly Absteiner Blynde Nazarei Specialtees Not lyke Marryed Lastednot Folyshely No vowe An yl coke FoÌ„de gere Conueyaunce Neuer To wyll Not ours Sapiens Christus No precept FouÌ„d out Uniuersally Paphnutius Chastyte Leuytes zacharias S. Paule Holynesse A beast Restrayne Better A foule lye Augustin CoÌ„munis In communi Maius Magnum Sodoma A plage Thequere A doubte A tayle Maye Bolde To all meÌ„ Uniuersally Uotaries To learne The boke Wydows Celibes â—echerouse Deuyls Conueyaunce Lefte oute False dice Quando No vow Boastyng Conueyaunce Marryages Unlearned Christe No waye A foxe Wydows Somer A doubte Augustin Able Godly Of power vi partes Cytezens Doctryne Recantaci ons Augusty Authoryte Argument Monkery Credere Dowes Papyste ii Uowes Subtyle Possyble A shyfte Prima fides Smoke Lyberte The boÌ„de Fynely Agre DeuocioÌ„s Thoughtes Lucyfer Shame Manne A vowe Change Bedas Abigail Christe Dauid A vowe False Dyffynycyon Hypocrysyes A vower Prayses Be godly Wytte Lyuely SenteÌ„ces Declared Clangor Dowes Promyse A gyfte Peuyshe Scripturs Meaning A gyfte Offerynges A vowe A gyfte Dauy Question Myracles Sara A surgeon Uotum A promise Gone on Pharisees Plesaunt Fastynge Not hoâ—â—â— Scorners Warning Clangor â—ibamina Wylye Bernard Blynde A gnatte Sacrifyce â—n sprete Recouer Fylthines Lonnyng Fastes Pay pay Syghte Feastes Grounde Uowes Iewysh An owle A fole The cause Answere Maker Doctryne Uowes â–ª Synne Maâ—â—â— All men Peryshe Ill frute Not one Hypocrite Doctryne Bounde Dauid Name Tyme Folyshe Deceyte Uowes Israelites Offerynges Prestes Lawes DeuocyoÌ„ Lawes Hebrues Offerynges Put out Apostles A clause No possessyon Offerings Folyshly Frutes A peace Absolute Abrogate Hatred Christe Peace All tymes A vowe Buggery New law A blott Antichrist Women The lyght A mocke Scripture A vowe iii. in one A truth Maria. Inpromis A slauÌ„dre Paulus Chastyte A change Repent Deuylysh S. Paule Marke it Troubles Christe No vowe Musynge zorobabel DiffinicioÌ„ ii thynges Prestes Samuel A preste Moyses Samuel Heli prest A kynge Helcana Aaron Pellican Temple Myracle Heli sacer dos Prestes borne Paulus Whoredâ— Aggeus Christ. Christe A case A cause Make fâ—â—t To saue Prâ—â—es Offycers Offeryng ScabelluÌ„ CoÌ„men Deceiueâ— Forgoten No prests Deceyuers â—xores Abstinere ArgumeÌ„t Meanyng A wondre Answer Ministers Wyues Ambrose The glose Strength Textes A Deuyl No cause Clense Iewysh No leuites Frinolouse Floyshe No causes Baggage Boldely Accursed Mariti One wyse ii vxoâ— Ambrose Peter Wysely Presthode Christe No wiues Asuare Not al one A Sathan Downe Leuites Uouete Buggery Doctours Facete Distinctio Souete Abstayne So we not Promyses Offerynges Illfrute Songay Sodome Dauid Frantiâ—â—â— Papysme Dyshono Anune Paulus The nuÌ„ne Nameles Historia Fabula Snares Augustine Prima sides â—ouere anoâ—imus Nameles He lyeth Falshede Lothes wyfe Prestes A wyfe Better Mekenes of power Augustine Kepe it Prestes No vowers ExaÌ„ples Kynge Iohan. Women Chastite A thefe Iulianus Impostor Marryed nunes â—ot vows Opinions Impostor Augustine More â—re Iulianus Marry Feare not InfamaÌ„tur Offerings A question Women ProfessioÌ„ First faith S. Paule DaÌ„pnacioÌ„ Nomines WaÌ„toÌ„nes Agaynst Christe DaÌ„nacion Pouerte Prima fideâ— Louingiâ— Marriage Myndes Monkes Restraine Generalli LoÌ„passed LoÌ„passed Ouer all Names â—owlye Seruyce Dauid Christe A clogge Coelebatus Borowed Eccle. v. Deuyls Gospel The lawe FouÌ„dacioÌ„ Burdens Bondage The lawe Hatred Grounde Frenesy of vowes A fable Proues Ymages Ouersene Swearing Al loste Sucked Pelagyan Al vapuâ— Faythful Eccle. v. Purpose The texte Infamy Take it Sole lyfe â—ods ordre Exempt Priuilege Edward A vowe Nombers Fyrst fayth Question Bondage Good meÌ„ Charyte A vowe Seruyce In faythe A feast Snares priestes S. Paule No syght Libertye Doctrine A Deuyl Possessed All true A wyfe Gospels Gadders Soules A truth Enemies Sodomites Uowes Beastly Mariage CoÌ„meÌ„ded Marriage Uowes Uirginite Uirginite The alpes Wisdom maideÌ„hed Mariag Tompson â–ª Dilâ—â—y Esseanes Christian. Iulianus A papyst Fredome Seruyce Tiranye A coloure Frindes Tiranye Pitchers Agrement Frenesy i. Cor. vii Mockyng A sowe An ordre maniches Augustinus Better Papistes Esyar S. words maniches Offyces CouenauÌ„tes Honest. Bearers Dissemblynges Doctrine Deuyls Precepts Falsehede Popyshe Mockes detest theÌ„ Dauid The iews Apostles Uowes Uowes Thynke Prestes Knowen Apes Enemies Rebelles Acharme Presthode Relygion Gospels A fable preachers A plage ProfessioÌ„ Frutes Answer ProfessioÌ„ holy ghost bulwerks â–ª Nothyng â–ª Iewyshe Deuocion Rewarde Forbidde Dyrte TradicioÌ„s Christ. ProfessioÌ„ Chastmen All ouâ— Wydows Obedient Ananias No vowe ProfessioÌ„ No vowe Hipocrisy Mentiri GrouÌ„ded Fylgâ—t Basilius iii. kindes CoÌ„fusion A blotte Goeth on All men He seÌ„deth gregorius Worthye â–ª Monkery A plante Mentiri Dyffyned Ananias Propryete Sathan Gyuyng Heyres coÌ„utiauÌ„ce Doctrine S. Marke Colleges TradicioÌ„s Hartes Women Vowes Marry A syster Exhort Persuade Calfam Preachars Examples Confyrme A brother Malyce Ambrose Sped not Clemens Paulus A wyfe S. Iohan. Rochettes maÌ„tuanus S. Iohan. He fled â—yrgyns Loclebes Seconde To paye Example The case Apostles Answer Apostles Ignatius The texte Marryed Wyues Doctryne Enemy Presthode Nubere Wedlock A Synode Oxforde Begetters Examples Nicolaus Constans Achilles polidorus An abbot Laureta Wyues gregorius Begetters A doctour Seconde Marryed Prankyng Hierome Mekenes A Iakes Marriage Seconde Can not The fyrst Hierome Heretykes Blasphemy Women Gardiner The same â–ª Rewarde An offyce Offences Byble No payne Latyne Interpreters Hierome Labours As he was declaring Hierome Women Gadding Answer Bayarde Apostles Progresse No reason Purposse Adage Popysh falsehede Nubere Custodire Answer Godly Hypocrisy Makers Aboue god Not able Gospell No vowe Roms Examples Resurreccion Angels A vowe Lack none Erasmus Gelded â—eâ—iâ—oâ—â—ce Prima fides Autorytr Errours By gyfte vsurpacioÌ„ TradycioÌ„ Obiected Submyt Fayth DaÌ„nacioÌ„ Impostor Nuptie Continere Possesse Yeldynge Frankely Uowed Churche Of fayth Heauen Authour Hipocrisy Monkery â—owes Authour Marryed vnspotted vpâ—â—lderâ— Breake Sodome â—owers Defende Monstre Sinagoge Miracles Feates Offyce Abbottes â—awdries Carnall Pleasures Flyngâ—â— Mother Gospell Apoc. xvii CondeÌ„pne Uotum Regis Kynge Iohan. Uowes Worde Destroye A fryer Mariage ChrisostoÌ„ Rabyes Lawfully CoÌ„stitucion Dyuers Buggery People â–ª Wedlock Thynges Uowers ii euyls Mariage mischeues Wytlesse foloweth Spyght A clause ChrisostoÌ„ Wurse Abusyuge A monke Drias Wycked ChrisostoÌ„ Petrus Doubtes Beware Doubte Iewyshe
lykynge and lefull And that caused Saynt Paule not afore lx yeares of age to admytt anye wydowes to lyue at the charges of the congregacyon withoute husbandes i. Timoth. v. Make priestes at that age and ye maye chaunce to haue them chast but I dare not promyse yow afore I haue knowne so many to slyde Lo ser how saye ye now haue ye not sponne here a fayre threde wyth your ii allegacions of thys doctour to proue that than ye vowe chastite whan ye may lawfully go to marryage yes that ye haue it were wylle Somer the kynges foole I tolde yow afore as I tell ye now agayne that all thys was but womeÌ„s ware whych haue many tymes lyghte heades therefor I praye yow reserue it to their vse and seke out some better stayes for the sole lyuyng or wyuelesse state of your presthod for these are far to weake And as touchynge the wryter whom e yâ— call S. Augustine vndre whose authoryte ye seke to confirme a falshede it is yet in questyon whether that boke where hys or no. Marke in the same xvi chaptre a lytle after your first allegacyon Sursum corda with dignum et iustum est and S. Gregory whyche folowed cc. yeares after wyll rather apere the authour therof than S. Augustyne Now are we come to the thirde allegacion of thys chaplayne Non sitis pigri ad vo uendum c. which is S. Augustynes in dede vpon the. lxxv Psalme But marke hys cruell theft here I beseche yow that ye be not an other tyme deceyued by the lyke Thus begynneth S. Augustyne vpon thys texte of Dauid vouete et reddite promise do it or vowe perfourme it Quisquis quod potest inquit voueat et reddat Ne voueatis noÌ„ reddatis sed quisque quod potest voue at reddat Lete euery man vowe sayth he y t he is able to to performe lete him perfourme it in dede Do neuer promise vnles ye mynd to pay But lete yche maÌ„ promyse y t lyeth in his power so fulfyl that he hath promised Than foloweth the texte that he seketh to wurke his false feate with Non sitis pigri ad vouendum Be not slowe to vowe and so fourth O blessyd Augustyne thy doctrin is godlye and pure in thys matter and not mixed with the leauen of hypocrites As thu puttest it fourth hece it is seasonable good and may wholsomly feade the flocke of Iesus Christ. But as thys cruell enemye ded handle it afore it was more lyke to haue poy sened than nouryshed Full falselye art thu alleged here of thys mocker and peruerter of all godlynesse Thy teachynge is that no man shulde take vpon hym to vowe that thynge whych he is not able to perfourme accordynge to the nature and true meanynge of the texte in that Psalme And bycause S. Augustyne wolde haue thys poynt taken for the seasonynge salte or grounde of all that shulde folowe concernynge that matter he reherseth it here twyse But why left yow thys out ye most spyghtfull aduersary to all veryte and truthe why lete ye it passe by yea why toke ye it not with yow Bycause ye would play the dissembler lyar mocker poisener thefe and sowle murtherer euer lyke your selfe a full exercysed craftesman in that occupyeng of mischefe But tel me maistre person who hath taught yow to playe so wycked partes as these are Euen the Deuyl your captain whych seketh not els but to deuoure in darkenesse yow helping him forward as moch as ye maye For what purpose or to what ende do ye wurke these false feates Euen to make of the howsholde seruauntes of God the citizeÌ„s of Sodome and Gomor O deuyll incarnate O moste vengeable Sathan But nowe that I haue thryse taken yow in thys kynde of robery I wyll so holde ye by the nose both in thys in that whych shal fo low be yesure of it y t al they which shal loke vpoÌ„ yow your wurk shal take ye for noÌ„ other than a naughty thefe a pycke purse And as touchynge S. Augustyne he vtterly refuseth so to be takeÌ„ or alleged of any man that hys authoryte shulde mayntayne a doctryne besydes y â— scriptur For he sayth in prologo textii libri de trinitate Noli meis literis quasi canonicis scriptis inseruire c. Geue in no case so moche credyte to my wrytynges as to the canonycall scryptures of the Byble Thys sentence hath he also in his seconde boke ad Uincentiâ— Ideo naÌ„que retractationum librum feci vt discant lectores neque mea per omnia mihi placere For that only cause made I a boke of retractacions that my readers mighte wele knowe that myne owne wrytynges ded not in all poyntes please me Moreouer he wryteth thus in hys wurke de natura et gratia câ— lxi Solis canonicis scripturis sine vlla recusatione consensum debeo Suche a pryuylege belongeth to the scryptures of the Byble that to them we muste alwayes assente without refusall â—o these are ynough to clere hym in that matter And to confirme that he hath sayd afore concerninge vowes I remembre he hath in diuerse places of his learned wrytinges quod vota stulta noÌ„ prosint sed obsint imo quod extra scripturaÌ„ daÌ„nanda sint That folyshe vowes profyteth not but moche hyndereth and also that they are dampnable whan they haue no ground of the scriptures Whyche for tedyousnesse in searchynge the great heape of his wuckes to lytle profyght I now passe ouer In y e end also wyl I say y t they are yl frindes to S. Augustyne whych to establysh so wycked a purpose vsurpe his authoryte on this wyse For though his time wer suÌ„what corrupted w t superstycyoÌ„s yet he neuer toke vowes as they haue bene prodigiously takeÌ„ of hypocrytes in our age That is to say for a worshipp of God for a meryte of ryghteousnesse and for a singular perfeccyon And though he had so done yet is not thys couse quence therby founde true Uowes were in vse in S. Augustynes daies Ergo y e sodomy tycall professyons of cloysterers and masmongers are a lawfull seruyce of God No more than this argument is good In S. Au gustynes time some thought ther was a pur gatorye Ergo we ought to haue masses the popes indulgences and chauntery foundacyous for the dead In bryngyng in that loÌ„g processe of Saynt Augustyne vpon the. lxxv Psalme thys charmynge chaplayne toke moche more peyne than he neded For it is nothyng to the purpose to defende monkysh vowes but that he semeth glad to haue sum what in aperaunce though it be moste theuishly borowed The vowes that he treateth of are no forswearynges of marryage as are the prestes vowes for than he shuld by hys doctryne forbyd all men to marry whiche were moste deuelyshe For thus he concludeth
yet he saith in a certen place the happer shall she be in my opynyon if she contynue syngle For she shal haue y t lesse to do Well sir though he saith that she is more happy if she so remayne yet doth he not condempne her if she be wyllynge to marry Thus endeth the firste fytte of the tale A verye syngle shyfte hath thys captayne of the papystes whan he is drpueÌ„ to seke thys for hys bucklar of defence For thys nune is not here condempned yet for marryage He setteth no greate pryce on hys matter that begynneth hys processe with Nescio I knowe not I am ignoraunt or I can not tell as S. Augustyne doth here If it had bene a storye of credite as it is a matter of daliaunce and pastyme y t party had bene named and also the place of her dwellyng As S. Luke describinge the hystory of Christes concepcion sheweth the condicion and name of the messenger from whâ—ns and from whom he came to whom he was sent what waa the name of that virgine the name of her husband and the names of the contraye and cytye wher she dwelt and fynally what was hys messsage Luke i. wythout these or other lyke circumstaunces is no story of authoryte No suche grouÌ„ded matter finde we in this tryflyng fable whych thys foly she papyst bringeth in here to fortifye his cause with Youre matter is of a nuÌ„ne and ye knowe not where she dwelleth nor yet what her name is forsoth it is a firl prati matter By lyke it was some nuÌ„ne of waxe Well ye shall haue lycens to offer her vp to saynte fole whan ye wyll Mocke not youre brethren thus ye obstyuate and indurate ranke papyst to hold them styl captyue in these wycked snares of the deuyl What articles of false faythe wyl â—e buylde vpon these beggeries fyrst ye had widowes ware to approue your po posh vowes thaÌ„ brought ye fourth the offyce of a deacon and now are ye driuen to 〈…〉 elpe of a nuÌ„ne and to fatche youre 〈…〉 at her tayle and yet ye can not tell 〈…〉 she euer lyued or no. Scryptures 〈…〉 none of Gods holye Testament 〈…〉 we it welynoghe they wyll not 〈…〉 execrable purpose O abhomyâ—â—â—le papystes and minysters of Sathan whych thus seke to demente the symple hartes of the people Lete all them whych loue God marke yow in these kyndes of conuepaunce that they be no longer seduced by your sorceryes and wytchecraftes By the name of S. Augustyne ye thinke to terrifie vs and to driue vs from the wraste lyng place compellinge meÌ„ to beleue what yow lyste but ye shall not so fynde it in the ende Obiectio ☞ Quid autem ait de quibusdam que vouerunt et non reddiderunt habentes inquit damnacionem quia primam fidem irritaÌ„ fecerunt Quid est primam fidem irritam feceruut Uouerunt et noÌ„ reddideruÌ„t Nemo ergâ— positus in monasterio frater dicat recedo de monasterio Neque enim soli qui sunâ— in monasterio perueÌ„turi sunt ad regnum celorum Et illi qui non sunt ad Deum non pertineÌ„tâ— Respondetur ei Sed illi non vouerunt â—u vouisti tu retro respexisti et cet Et Paule post I am quia ista tractauimus forte volebas vouere et modo non vis vouere Sed quid dixerit psalmus attende Non dixit noâ— lite vouere sed dixit vouere et reddite Quid audisti red dite non vis vouere Ergo vouere volebas et non reddere Immo vtrumque far Unum sit exprofessione tua aliud ex adiutoaio Dei perficietur Aspice eum qui te ducit et non respiries retro vnde te educit et cet Also he sayth de bouo viduitatis La. xi plane noÌ„ dub it auerim ditere lapsus et tuinas a castitate sanctiore que vouetur Deo adulteriis esse peiores Responsio Here goeth S. Augustyne forwarde w t his dialogical proces coÌ„cerning this nuÌ„ne wythout name and monastery Whan he hath shewed on the one syde that he dothe not condempnt her for marryage though he thinketh y t single lyfe more coÌ„modiouse being without charge He foloweth wyth hys matter after thys sorte What sayed S. Paule sayth he of some whych promised and yet brake couenauÌ„t Dampnacion is theyrs bycause they haue broken theyr fyrst faythe What meane ye by that they haue broken theyr fyrst fayth Marry they haue vowed and not perfourmed it By that meanes may no professed brother say I wyll departe from the mouastery And yet shal not they which are in the monastery come alone to y â— kingdoÌ„ of heaueÌ„ Partayne not they whych are w tout it as well to God as they To thys wyll I answer They neuer vowed but y u haste vowed y u hast loked backe or behind the so fourth Than leapeth he ouer xxvi clauses contaynyng more than â–ª ccc wurdes thynking to be dyscharged by et cetera But sure he escapeth me not so Breuely wyll I tell ye the contentes thereof that ye maye se the maÌ„nys conueyaunce S. Augustyne bringeth fourth the saing of Christ conceruyng Lothes wyfe which beyng in the waye of delyueraunce from Sodome loked behynde her agayne and was turned into a pyller of salt This putteth he not onely to relygyouse monastery brethren but to al christen men for an high example of wysdome that none shuld go backe wyth his lauful promise to God for he sayth Illa vxor Loth ad omnes pertinet That wyfe of Loth sayth he toucheth al meÌ„ Wher is now our namelesse nuÌ„ne eyther yet the vnwyuyng vowe of pfestes I wold fayne ones we myght haue prestes matters and not womeÌ„s matters to proue our presthode by least in the ende we therby make it a womanly presthode We pretende by vowe not to meddle with womeÌ„ and yet we can not proue a chastite in oure presthode wythout women This is a prodigyous ordre of prouyng It foloweth in the text of Augustine which this chaplaine of purpose left out Maritata mulier voluit facere adulterium de loco suo quo per uenerat retro respexit A marryed woman wolde do aduoutry she hath loked backe froÌ„ the place she was come to A professed wydowe woulde marry for pleasure and of no necessyte a mayde that is a nuÌ„ne wil be dronke proude and busy tongued both they haue loked behynde them O tu virgo Dei nubere voluisti quod licet extollis te quod non licet Melior vir go humilis quam maritata humilis sed melior maritata humilis quam virgo superba Que autem respexit ad nuptias noÌ„ quia voluit nubere damnatur sed quia iaÌ„ ante recesserat et fit vxor Loth respiciendo retrorsum Non sitis pigri qui potestis quibus aspirat Deus apprehendite gradus meliores O thu
her blessed amonge women and not vyrgynes blessed for her beleues sake â–ª and not for vyrgynytees sake Marriage shuld not seme all voyde of vyrgynyte by that S. Paule sayth to the marryed Corinthyanes AdiuÌ„xi enim vos vni viro vt virginem castam exhiberetis Christo. I haue coupled yow to one man to make ye a chaste vyrgyne to Christe ii Corinth xi The vyrgyns whych foloweth the lambe whyther so euer he goeth Apocalyps xiiii beynge hys vndefiled congregacion were marryed people for the more parte Iohan Tompson an olde Doctoure of yours in hys abreuiacions of Rydeâ—aus commentaryes vpon the Mythologyes of FulgeÌ„tius affyrmeth it oute of S. Augustyne as a grounded doctryne that Abrahams marryage was in dygnyte equall wyth the vyrgynyte of Sayncte Iohan Baptyste In marryage God preserued Sara from the vnlawfull handelynges of Abimelech Genesis xx Where as he suffered Dina in a presumtuouse vyrgynyte to be corrupted amonge the Sichemytes Gen. xxxiiii In the dylâ—â—y or generall floude he saued the marryed how shold of Noe y e foreâ— virgines peryshyng therin Gen. vii hys blessynge was vpon the marryed for increase Gen. i. viii ix xxxv He also blessed in Abrahams sede all peoples of the earth Gene. xxii Christe in thys fleshe at marryage was present Ioan. ii but neuer at orders gyuyng Whan he delyuered the woman taken in aduoutry he wrote vpon the ground y e vnknowne faultes of the holy hypocrites Iohan. viii The Esseanes whych were chaste men wythout wyues y e scriptures doth not allow but rather coÌ„deÌ„pne them Apo. xi For thys special cause sprang the most worthy meÌ„ Isaac Iacob Samson Samuel and Iohan Baptist of â—arren women that frutefulnesse in the fleshe shuld be knowne to be of God Ye saye euerye man ones in hys lyfe tyme hath lyberte to marry I thynke ye meane euery popyshe man and not euery christen maÌ„ For the christeÌ„ man S Paule sayth is alwayes and not ones in his lyfe at lyberte ii Cor. iii. From thys lyberte of marryage ye saye noman forbyddeth meÌ„ We thanke ye for nothynge Ye haue here forgotteÌ„ your holy brethren the Tacianes Eustachyanes and Marcionistes which vtterly detested marryage I counte ye more peruerse in opinion than your great Doctour Iulyane For he sayth cha viii De bono viduitatis Nuptiarum bonum semper est bonum The coÌ„modite of marryage is alwayes good Et ca. xi Hec disputo ne arbitreris vel secundas nuptias crimen esse vel quascunque nuptias cum sint nuptie malum esse These thynges do I reason at large least thu shuldest iudge the seconde marryages synne eyther yet reckeÌ„ any marryages at all to be euyll beynge marryages in dede What speake ye than of your ones in thys lyfe I hearde neuer a more papist make vtteraunce But if he forsaketh hys lyberte say yow meanynge your owne professed cattell Than goeth he quite from Christ saye I and S. Poule confirmeth the same Gala. v. And bynde hymselfe say yow by hys vowe to God neuer to marry If he be ones in the snare of the deuill saye I ye will hold him there styll God wil not agre to it I saye to be serued in bondage and not in freedome takyng vs for hys fre chyldren and no bond seruauntes Haue our fredome cost him so great a pryce as is the dere bloude of hys blessed sonne and now we wyll throw our selues agayne in bondage What a lewde mocke is thys What an ydiote fole is he that wyl bynde hymselfe prentyse hauing nothyng for it at his fourth comming and myght for hys fre seruyce possesse hys fathers inheritaunce I saye he is well worthy to lose it What rewarde lokeste thu to haue for thy vnrequyred seruyce in forsakyng marriage as thu here namest it thu Priapus vower Thu shalte haue the rewarde of Ouan the wycked sodomyte whych spylled hys seede on the grounde Gene. xxxviii eueÌ„ the maledyccion great curse of God with depryuacion of the life euerlastynge Suche a wone as thus byndeth hymselfe not to marry maye lawfully yow say be forbydden to marry That is true say I if maÌ„nis inuented tyraÌ„ny be a lawfulnesse or if the greate customer of Sodome or terryble termagauÌ„t of Rome be allowed for a lawe maker aboue God Els not For God by his Apostle permytteth euery man without excepcion to marry that can not abstayne i. Cor. vii Thys inhybition yow say is no forbiddyng of marryage but a byddyng to kepe his vowe Ther ar none of your mischefes wythoute a coloure to cloke them wyth What is it els but a forbyddynge of marryage whan ye saye thu shalt not take a wyfe vndre payne of perpetuall enprisonment or death Nothyng is founde so perniciouse and contrary to your vowe as is marriage Ye mai kepe coÌ„cubines whores boyes or bytches and yet your vowe not broken neyther yet any greuouse punyshment appoynted yow for it of your owne generacion Yea and ye shall haue a much greatter nombre of the worlde to vpholde ye in your sodometry I speake not of Iustices and lawers than shall they whyche wolde gladly walke in the waye of ryghteousnesse Ye thynke it ye say a deuylysh doctryne to forbydde a marryed man to marry hys wyfe beynge alyue God is a good God whych suffereth yow not only to erre for your vnbeleues sake Roma i. but also to expresse and vtter your owne errour to rebuke and shame I saye wyll proue it to the vtter confusion of your deuylyshe hypocrysy that it is no deuylyshe doctryne but a doctryne of God to forbyd hym to marry whych is marryed and hath hys wyfe alyue Wher how or whaÌ„ can ye appoynte hym to marry whych iâ— marryed already and hath his wyfe aliue Ye thinke to blynde vs w t your bablynges do ye not No no go do your feate amonge olde dryed vp pytchers for where as grace wytte and learnynge is ye can do no great harme with these blacke thondre boltes But your teaching is here none other than ye haue for your tymes put in open practyse The examples are to many in noÌ„bre to be here at this tyme rehearced Ye folowe on styll wyth your matter and call it also a doctryne of deuyls to forbyd hym to marry whych hath consecrate his body and sowle to God and professed to lyue chaste w t out marryage We consent with yow in this are glad we haue yow at y t aduauntage For here ye condempne all your former argumentes and confesse your whole proces to be a playne doctrine of deuyls There lacketh nowe nothynge but an earnest repentaunce of your former euyls I thynke it best to take good hold of yow whils we haue ye in this good mode for I feare me it wyl not laste Ye wyll â—none turne agayne to your olde frenesye O Forde what a myracle is thys that ye now confesse it a doctryne
inchauntmeÌ„t to shewe They litle nede marriage y â— haue so religiouse holi spiritual prouisioÌ„s If ye knowe no Romish prestes I dare boldely say it that ye knowe no prestes at all Forther is none other ordre of presthode than is the Romyshe popets ordre The churche that Christ sanctyfyed to the seruyce of hys eternall father had neuer any massinga presthode He only seÌ„t fourth Apostles and dyscyples faythfully to instruct the multitude in our christen beleue â–ª The Apostles by authorite of hys coÌ„mission ordayned in euery citye receyuyng hys worde preachynge byshops elders pastours deacons and other godly ministers to vpholde and increase the christen religion which he had perfightly planted without masses No presthode was lefte here to be occupyed in the christianyte but clerely was it taken awaye to the ryght hande of the father the great sacrifice once perfourmed as I haue declared afore This chaplayne sayth that prestes by Christes ordynaunce are stewardes We reade not in all the. iiii Gospels that Christ euer had any other stewarde of housholde than Iudas and he was a thefe If ye take him into the ordre of your presthode moche good do it yow with him In some great meÌ„nis howses I haue herd say full ill rule hath bene where as prestes haue bene stewardes But the meanyng of thys chaplaine is that prestes were stewardes of Christes misteries and sacrameÌ„tes by his appoyntment and preachers of hys worde whych is a manyfest lye For he neyther made prest nor yet appoynted hys Apostles to make them Neither toke he prestes of any other making for they were most vnfyt for that godly offyce None coulde than be admytted to Christes relygyon that had in those dayes bene a prest vnlesse he fyrst of all renounced hys presthode vtterly Hys preachers were men wythout ordres vnlesse they were of the ordre of fayth and of the holy Ghostes inspyracioÌ„ wherby they become mynisters admittted of the Apostles Thys chaplayne accompteth it to farre spoken that the ende of prestes vowâ—s shulde be fylthy sodometry But surely the naughtye examples of them extendeth moche further It is a sore plage S. Paule sayth lefte them of God for theyr vngodly presumpcion Roma i. So charytable is thys chaplayne that he reckeneth no spirituall sodomytes to be euyll liuers whaÌ„ he iudgeth the Gospellers as he doth call them fowle heretyques and men worthye of death He wyll not he sayth so vncharytably iudge y t meÌ„ bawdes of Rome haue y t lyke in theyr mouthes that euery man and woman whych professeth chastyte or widowhed doth it to that ende to lyue in such filthy abhominacion If they ded say I hell were to good both for them and for hym that so earnestly defendeth theyr execrable myschefes That iudgement is not allowable which dependeth on the naked cause the effecte not folowynge And therfore Christ taught vs not to iudge the frute by the tree but the tree by hys frute Of their frutes saith he are the false prophetes and hypocrites knowne Mat. vii â–ª What godly wyse man can thynke that vyrginite is the better because it is vowed or chastyte the holiar because it is professed Is it better in synnefull maÌ„nys bandes than in the free hande of God whych is y t gyuer The shamefull successe therof shuld seme to declare it otherwyse But answer me to this ye patrone of bawdry and fylthynesse vnspeakable Were the prodygiouse occupienges of Sodome Gomor in vse amonge the christianes afore the profession of that counterfet vowe of yours If ye say yea I can proue ye a depe lyar Eyther yet were ther euer so many prodygyouse kyndes of that fylthye occupyenge in practyse as there hath bene sens the professynge of that most wicked vowe If ye saye there were I am able to confounde ye be a thousande examples authorytees and authours to the contrarye Your obstinacye in thys myschefe hath caused me moche more to trauayle in storyes and chronycles of tymes thaÌ„ I wold els haue done If I coÌ„deÌ„pned your whole generacioÌ„ for that wickednes of Sodome I shulde do none other thaÌ„ the holy Ghost hath done whych neuer yet could erre He hath proclamed it to the world by his elect Apostle S. Iohan that your whole spirytuaâ—te is a wycked Sodome Apoca .xi. He hath also louyngly admonyshed hys seruauntes by hys chosen vessell S. Paule that your vowe is a folyshe presumpcyon of your owne blynde hartes deseruynge most daÌ„pnable plage for your vnbeleues sake Rom .i. Ye are not able to ouerthrow these .ii. bulwerkes wyth all Antichristes artyllery though ye be of nature most obstynate rebelles agaynst the truth of God I saye therfore vnto yow that ther is nothynge so wycked vpon the earthe as are your relygyouse and prestyshe vowes if the tree maye be iudged by hys frute Thys chaplayne assenteth that the vowes of moÌ„kes and prestes were neuer coÌ„maunded of Christe What hath the christen man or woman to do wyth them than saye I Are ther other lawe makers for the sowle besydes hym Or are ther other coÌ„maundementes to be obserued in conscyence than hys Thys instrumente of the deuyll holdeth hys peace at thys poynte and dare not vtter what he thynketh Notwythstandynge to coloure the matter he bryngeth in hys olde dystinccioÌ„ of vowes commen and priuate if I so take them No syr I am not in these dayes so Iewish as to thynke that those vowes are to euery christeÌ„ man now commen whose perfourmaunce God so earnestly in the olde lawe required Bullock Calfe Shepe Gote offerynges be now all past My opynyon is therin as S. Paules was that no christen man ought to do them For the lyghte beynge present the shadowe muste gyue place as is sayd afore And as for pryuate promyses or syngular vowes after euerye mannys deuocion thys chaplayne affyrmeth that no maÌ„ is commaunded to make them Than is he a lewde fole say I that wylleyther make them or do theÌ„ For they are but vaine worshippinges Christ saith whan they are at the best Math. xv No man shall receyue any rewarde for them at the latter daye vnlesse it be the rewarde of dampnacion for leauyng Gods commaundementes to do suche ydelnesse God hath declared by the mouthe of hys prophete that he estemeth them nomore than he estemeth y â— vile dyrte of meÌ„ Mala. ii For when they are not of hys coÌ„maundement they are none other than mannys ydell and wicked inuencioÌ„s But to breake these sayth thys chaplayne whan they are ones made after euery mannys deuocion is prohybyted by Gods wurde and commaundement But he sheweth not where that wurd is placed nor yet where that coÌ„maundement is to be founde out He is a prothonotary of Rome Hys wurde standeth for an authoryte if it maye be so takeÌ„ No no maistre papyst that world is past If ye thynk to be dyscharged by vouete et