to say For as yet I thynke and haue good cause why I shulde so do that vowes here be neyther gyftes nor offeryngs neyther they pertayne to that feast only and that the feast contynued longar than vii dayes as it apereth by the texte it selfe And therfor by the conclusyoÌ„ that these vowes were not perpetuall I vnder stande not what ye meane except it be that the feast nor the offerynges of the feast were not perpetuall beynge but shadowes whyche sayinge foloweth not of that before Responsio Repetynge youre matter ye se no cause why I shuld report vowes in the. xxx chap. of Numer to pertayne only to that feast c. A gnatte ye strayne oute verye sore here to swellowe in a camell but it wyll not proue to your mynde I se good cause why I shuld saye it and I speake it I thynke as a frynd For if they remayne not there they are lyke to haue but a symple dwellynge in this age except some superstycpouse grandame or some olde dottynge sir Dauy wyl harbour them for a tyme. Who wyll nowe vowe to offre vp a yonge kydde in sacryfyce What thynke yow that we knowe not in what takynge the darke ceremonies of Moyses are now Moyses is dead and buryed we haue Christ alyue in the mountayne for him The Gospell succedeth the lawe wherin the preceptes are spirytuall and must be of vs fulfylled in sprete and veryte and not in olde worne out shaddowes RemyssyoÌ„ of synnes cometh onely now by Christes offeryng vpon the crosse not by the olde leuytycall expyacyons Christ hath wholly perfyghtly supplyed in hys most innocent fleshe y t was prefygured in the serpeÌ„t of brasse in the wyldernesse that no man froÌ„ hens fourth shuld go backe agayne therunto for recouer of y â— venemouse bytynges of any other serpente Numer xxi for no man can peryshe that beleueth in hym but is sure to haue the lyfe euerlastynge Ioan. iii. That feast of trompet blowynge I trom ped ye in as a toy to help ye forward in your Iewysh creacyoÌ„s bycause ye sought so earnestly to establish the chastyte of your presthode by that xxx chaptre of Nume I gaue ye it by the waye to make yow mery wyth and not to ground any christen doctryn vpon it How thys worde only leaped into it I can not tell For whan I conferred youre coppy with myne I fouÌ„d it not therin Yow y t can so coÌ„nyngly dymynysh adde cut of set on pull out put in as ye haue done afore in your Augustynes allegacyons are able ynough to shewe your conueyaunces here As wele coulde yow here pull in thys worde only as ye ther cloughted in a quaÌ„do I am not so far ouerseane in the scriptures but I knowe that more Iewysh feastes are coÌ„tayned in the. xxix cha than festum tubaâ—um in the first daye of the seuenth moneth For in y â— tenth day of the same moneth was the feast of propycyacyon in the. xv daye was the feaste of tabernacles I gaue yow therfor the feast of troÌ„pettes as an ende like to your pryncyples For I tolde yow after that of S. Georges gyld at Norwych wher I wylled yow to bestowe those vowes If ye bestowe the fastynges and abstaynynges of the scriptures now vpon such Ie wyshe feastes ye do as ded your pay pay your papa I shuld saye whyche appoynted theÌ„ to hys ydolatrouse dayes of ydelnesse Those payne full wurkes as ye call them which are for a humyliacioÌ„ of y â— sowle may now be appointed to no such feastynges In dede I know no good reasoÌ„ why they shuld But wher as ye say ye caÌ„ not se why y â— chap tre afor shuld be restrained to pertain to this chaptre more than y â— chaptre folowynge I must saye to yow again y t I can wele see it For in y t scriptures is no coÌ„fuse ordre but a coÌ„forme coÌ„sonaÌ„t ordre one chaptre alwais approuyng declarynge an other These ii cha treate not of cleane diuerse matters as you vnclenly report theÌ„ but thei both coÌ„clud to one ende of ceremonials The. xxix chap. maketh mencyon of iii. of their pryncypall feastes sheweth what sacryfyces shuld be done in them and on what daye of the moneth they shuld be celebrated The. xxx cha declareth the perfourmaunce of vowes and offeringes both of the fre and of that which is vndre subieccion as of the father and the daughter of the husbande and the wyfe besydes the wydowe and deuorsed to the profyght of the mynysters and leuites Ye wold knowe what reason and grouÌ„d I take thus to say or to ioyne y â— ii chapters I haue for my ground thys laste sentence of the. xxix chaptre Hec offeretis Domino in solennitatibus vestris preter vota et oblationes spontaneas in holocausto in sacrificio in libamine in hostiis pacificis vestris These thynges shall ye offre to the Lorde in youre solempnytees besydes youre vowes and deuocyon offerynges in youre brentofferynges meate offerynges drinke offerynges peace offerynges This is my grouÌ„d put yow the reason to it hardely Ye say ye thynke that those vowes be neyther gyftes nor offerynges Of that thynkynge ye are suffycientlye dyscharged afore Yea saye ye haue also good cause so to thynke And I thynke y â— goodnesse of your cause not wurth the leape of a lowse Ye saye they pertayne not to y â— feast of troÌ„pet blowing only That only as it standeth is yours and not myne And if it were myne I wold ye ded byqueth it to S. Georges gyld at N. as I haue done your feaste with the Iewysh vowes and all But wher as ye conclude that the feast coÌ„tinued longar than vii dayes after it shal styl rest there tyl yow be able to proue it Ye say it so apeareth by the texte it selfe but ye are lyke to fynde it contrary as ye come ones to the tryall Bycause I sayde that vowes in the olde lawe or vowes in those feastes wer not perpetuall ye vnderstande me not In thys ye fare lyke the back or owle whyche seeth all in the darke and nothyng in the clere lyght Where as Dauid speaketh of the mercye wurkes wysdom and veryte of God Psa. xci he concludeth with thys sentence Uir insipiens noÌ„ cognoscet et stultus non intelligit hec An vnwyse man wyll not knowe these thynges neyther wyl a fole vnderstaÌ„d them The Babylonyanes sayth Micheas knoweth not the thoughtes of the lord neyther vnderstaÌ„d they hys counsels Mich. iiii All they beleued not in Christ whyche sawe hym do myracles Ioan. xii In your excepcyon ye admytt the feast and offeringes for mere shaddowes and why iudge ye not the same also of the vowes there I praye yow lete the cause go fourth wyth his effecte and be not more parcyall to the one than to the other The vowes were
saye Christes shall fynyshe it Thys also augmenteth my opyuyoÌ„ in this behalfe that after the captyuyte of Babylon the Iewes were ruled most of all by the prestes whych brought in sectes as Pharisees Saducees Esseanes and were the fynall decay of that empyre as were the papystes of our christia nyte An other maner of presthode was prefygured in Zorobabel than was the Leuytycall presthode for that contynued and the other peryshed For Christe beynge of the trybe of Iuda and a preste after the ordre of Melchisedech turned ouer the Leuytycall presthode euen from the verye foundacyon and lefte nothynge remaynynge therof lete the Iewes boast of it neuer so much and the papystes occupye the spoyle by thefte and robory in their aulters copes miters oyles belles and hablynges If there be no great matter in suche small tryfles why sturred yow the coles made so great matter of them Now put yow the case they had beue all prestes as we maye recken yow say a great sort moo I know it to be true why shulde I affirme that they neuer renounced marryage seynge they had wiues That why in dede hath a what For it were no good reason that they whyche haue wyues shuld abhorre marryage That were against the doctryne of the holy Ghost through all the scriptures But thys I vttered that no man shulde thynke vowes an impedyment to marriage For whan y â— doctryne of vowes was in most force as in the olde lawe marryage was neuer hyudred by theym Moche lesse than in the newe lawe whyche sheweth no manyfeste doctryne of them beynge but ceremonyall shaddowes and no morall preceptes If we now mollyfye that yow haue made harde we do not amys nor yet to your dyscommodyte Yow haue made it death a prest to marry a wyfe lyke horryble tyrauÌ„tes to your owne damp nacyon Ye haue also by y t meanes brought into the worlde an execâ—able arte whyche had els neuer bene so largely knowne that is the prodygyouse occupyeng of Sodome Gomorre to double the same daÌ„pnacion If we haue mollifyed these harde extremitees we haue not deserued hate at youre haÌ„des but loue For we haue therby sought your saluacyon by repentaunce if it maye frutefully come forewarde To thys ende in dede we vse meÌ„ as yow tearme it to hear that prestes had wyues in y t scriptures yea we earnestly beate it into their heades as a necessary truthe to be knowne in spyght of Antichristes wicked hypocrysy Why I put not here a dystynccyon betwene prestes of the old lawe and the newe is thys That dystynccyon is yours and not myne Marry thys I reade in the scriptures that in the old lawe were prestes of the ordre of Aaron but in the newe lawe is non other presthode thaÌ„ after the ordre of Melchisedech and I fynd nomore but one of that ordre euen Iesus Christ the sonne of the lyuynge God He is contented to admytt mynysters vndre hym as byshoppes superintendentes or watchmen preachers eldars and deacons but all presthode he reserueth to hymself only And S. Paule sayeth that he hath made but one peace offerynge or full sacryfyce of hymselfe for all Hebr. vii though he holdeth styl a perpetuall presthode Sanctificati sumus inquit per oblationem corporis Iesu Christi semel peractaÌ„ He bre x. We are sayth he sanctified by the offeringe of y t body of Iesu Christ ones for al. Though the Lenytycall prestes the pagane prestes and the ydolatrouse popysh prestes haue innumerable tymes offered yet were they neuer able with all their dead sacryfyces to take away one synne Hic vero sayth Saincte Paule vna pro peccatis oblata victima perpetuo sedet ad dexteram Dei id quod superest expectans donec reddâ—ntur inimici ipsius scabellum pedum eius Hebreo x. But thys preste after he had offered one sacryfyce for synnes sate hym downe for euer on the ryghte hande of God and from hence fourth tarryeth tyll hys enemyes be made hys fote stole Ye haue nothyng in all the newe testameÌ„t y t ye can iustly ground vpon for a presthode no nomore than ye haue to be kynges of the earth Unlesse ye take thys whych is commen to all y â— faythfull Erunt sacerdotes Dei et Christi Apo. xx They shal be y â— prestes of God of Christ. And y t can not be For ther shal be no such kynd of presthode tyl y e general rysyng of y t dead be past Lete not this word presbyter any loÌ„gar deceyue yow for it is an elder no prest Ye say the prestes of the olde lawe muste nedes haue bene marryed bycause their ordre was mayntayned by successyon Here are ye deceyued for wante of an other dystynccyon for it was not their ordre but their stocke that was mayntayned by succes syon Their ordre was mainteyned by sacry fyces firste frutes tythes vowes deuocyons and offerynges Herin haue ye fowlye ouer shoten your wyttes But I maruele ye put not in Gods ordynanÌ„ce Leu. xxi Eze. xliiii For a cause why they marryed That was fowly forgotten of yow also As concernyng prestes of the newe lawe surely we can find noÌ„ such neither in y â— Gospel nor yet in epistle Only behold we there Melchisedeckes presthod y t neuer was ther any mo re of y t ordre thaÌ„ Christ gods son as I told ye afore Ye say y t by their vertu they are chosen to y t ordre Truly we neither know them nor yet their ordre for a state allowed by y t scriptur besydes y t we fynde them of al men furthest from vertu Therfor lete them seke vp some other name if they wyl be reckened men godly For thys wyll not be allowed of them that know chese froÌ„ chalke no though they brynge with them thre Ambroses for their witnesse Christe tolde vs ones that a certen kynd of men shuld in the lattre daies be amonge vs whyche shulde saye vnto vs here is Christ there is Christ but he tolde vs withall that we shulde fynde them false prophetes false Christes deceyuers and no prestes and earnestlye he bad vs to be ware of them Math. xxiiii Obiectio Saynt Ambrose sayth i. Tim iii. Ueâ—â—ribus idcirco concessum est Leuitis aut sacerdo tibus vxores ad vsum habere quia multum teÌ„pus otio vacabaÌ„t a ministerio aut sacerdotio â—â— Ita vt tempore quo non illos coÌ„tingebat desit uire altari domorum suarum agereÌ„t curam It vbi tempus imminebat ministerit purificati aliquantis diebus accâ—derent ad teÌ„plum offerâ—â— Deo Nunc autem septem diaconos esse oportet aliquantos presbyteros vt bini sint pet ecclesias et vnus in ciuitate episcopus ac pet hoc omnes a conueÌ„tu femine abstinere debert quia necesse est eos quotidie presto esse in ecclesia nec
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
promysed Wherof I greatly wondre consyderyng that for your pleasure ye graunte a moche more maruele that is to saye In your massynges after your breathinges vpon the breade and wyne ye confesse the accydentes therof to be Christes bodye and bloud For ye saye that the former substaunces of bread and wyne are taken away by a newe creacyoÌ„ whych ye prodygyously name a transubstaÌ„ciacyon By thys ye shuld seme to be in doubte also whether Christe whyche was promysed was the same very Christe whyche came at the tyme appoynted Gala. iiii or nay If it wer lawful to axe suche questyons I myghte also axe of yow how Sara myghte be both wyfe and systre to Abraham bycause I fynde it so wrytten Genes xii xx Suche fryuolouse and vnlearned questyons bryngynge nothyng els but contencyon S. Paule forbyddeth vs to moue ii Tim. ii Tit. iii. ye ar a great wise prelate wel ouersean in matters if ye iudge votum in all partes of the Byble to importe one meanynge Ye fare lyke a symple surgeon or dogge leche whoÌ„ I sumtime knew whych had but one drynke for all dyseases and one salue for all sores Uotum in y t scrip tures hath not one only sygnyfycacyon but many Some where it is a knowledgyng of Gods benefyghtes some where a faythe in hys promyses some wher an adoracyon a worshypp a dedycacyon a fre gyfte a promyse an offerynge atythynge a prayse a prayer an abstynence an ordinaunce a ceremonye a sacryfyce a thankes geuynge and in certen places a deuocyon a desyre a daunger a destruccyon an Anathema or separacyon by death and such lyke but neuer any forswearynge of marryage Afore ye were muche offended bycause I called a vowe a promyse And nowe to proue it to be no gyfte ye admytt it for a promyse suche are youre mockes and toyes and ye proue it to be so by thys sentence of the same xxx chaptre Si vouerit et iuramento se constrinxerit vt per ieiuniuÌ„ vel ceterarum virtutum abstinentiam affligat animam suain If a wyfe hath vowed bouÌ„de her selfe by othe to humble her sowle by fastynge or other kynd of abstynence etc. And I graunt it yow that by thys it is a pro myse But if ye had gone on a lytle farther with the texte ye had founde it a gyfte For anon after it foloweth Quicquid vouerat atque promiserat reddet All that she hath vowed promysed she shall paye Though it were but a promyse at the bargayne or couenaunt makynge yet is it a thynge promy sed in the perfourmaunce or at the paymeÌ„t daye Tyme and place hath changed manye thynges That was in the howse a promise becometh in the temple a payment Haue ye forgotten your olde sophystycall dystruccyon potentie et actus wherwith ye were woÌ„t to bynde bâ—ares at your pleasur what remeÌ„ bre youreselfe Ye fare lyke them in thys poynt whych reckened a swearynge by the temple or aultre for no byndynge othe but the swearynge by the golde of the temple offerynge of the aultre Mathe. xxiii Christe sayth there he that sweareth by heaueÌ„ swea reth by the trone of God Lo sir how maye heauen be heauen and the trone of God Eyther ye were in doubte of your allega cyon Si vouerit by these staggerynge sayenges It maye seme It apereth afore and after or els ye wer â—â—yrily dysposed in your toyenge dalyaunce but ye haue worke manly mocked your selfe in the ende with a manyfeste lye callynge Si vouerit the last sen tence of that chaptre By lyke ye were in suche poste haste that ye toke no hede what folowed Loke better vpon it an other time for youre owne honestyes sake Ye call abstynence and fastynge thynges lawfull and so do I also in the kynde God lefte them in by hys appoynted rules But youre monkerye and massynge presthode for whome ye presentlye contende are nothynge so waÌ„tyng allowaunce of the scriptures but they are wycked offices and abhomynacyons in the blasphemouse kyngedome of Antichrist Wher as ye say y t the wyfe or daughter are not bounde to perfourme suche vowes if the husbande and father sayeth naye to it ye speake it trulye for the scripture there affirmeth the same Why than compell yow prestes monkes and nonnes to an indyspensable kepynge of their vowes of whom a greate nombre had neuer the full consente of father and mother O deceytfull mockers Yea why so tyrannouslye bynde ye them to that fylthye Sodome withoute redempcyon O illuders of ryghteousnesse God oure eternall father Hierem. li. God hys eternall sonne Mathe. xi and God hys eternall sprete Apocalip xviii hath myghtely called vs from thens Oure mother also whyche is Christes immaculate spowse by the voyce of Saynt Paule hath geuen thys charge to her chyldren Nolite iugum ducere cum infidelibus ii Corinthio vi Beare not that yoke meanynge youre vowe with the infydeles Ne commisceamini fornicariis i. Corinth v. Accumpauye not with those fylthye fornicatours Than conclude ye with as folyshe an ende as ye had pryncyples afore If a vowe saye yow be not here a gyfte but a promyse therof for certen tymes and persones then pertayne not those vowes to the feast of trumpettes Wele sayd maistre per sone and reasoned full lyke a polityque pultar If a nette be not a nette but y t shaddow of a nette than are we not lyke with our net tes to caâ—che anye wodâ—cockes this yeare Ser it is so wele taken there for a gyfte as for a promyse as is declared afore and ther for youre vâ—discrete argumeÌ„t is discharged But where as ye plucke those vowes from the feast of trumpet blowynge ye do them great wronge Better had ye done for them to haue lefte them there styll or els in some other place fitt for them than to haue lefte them here so desolate not knowynge where to become For there is now neyther age nor tyme fytt for theÌ„ among christianes though yow not onlyke a Iewysh Rabi appoynte theÌ„ al tymes ages Neither haue they bene sens Christes ascension lawfull S. Paule setteth so lytle by them that he calleth them feble tradycyoÌ„s and beggarly ceremonyes threttenyng the Galathianes dampnacion forturnynge to them agayne Gala. iiii Obiectio I se no cause why ye shulde saye they pertayne only to that feast seynge that fastynge abstynence and suche lyke paynefull workes be not gyftes and offerynges appoynted by God to be offered in that feast only I thynke yow thynke it no good reason to saye so because in the chaptre before mencioÌ„ is made of that feast and of suche thynges as God wyll haue offered vnto hym than I can not se why thys chaptre shuld more â—e restrayned to pertayne to the chaptre before thaÌ„ the nexte to thys entreating all thre of cleane dyuerse matters Therfore I wolde knowe what reason â— grounde ye take so
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
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
grounde To kepe a vowe that is lawfullye made is a commaundemeÌ„t of Gods law natural and so commauÌ„ded in hys moral lawe and also in his Euangelical law And is not a ceremony or a shaddowe as yow saye And is conteyned vnder the seconde commaundement Non assumes nomen Dei tui in vanuÌ„ Thus dyd I alwayes conceyue of the doctours befor If nature abhorre that one man should breake promyse wyth an other muche more it abhorreth that a man shoulde breake promyse wyth hys Lorde God Ecclesiastes saith Ca. l. Si quid vouisti Deo noÌ„ moreris reddere Displicet enim ei infidelis et slulâ—â— promissio Sed quodcumque voueris redde Multoque melius est non vouere quam post votum promiss a non reddere Responsio My grounde is so sure so stedy and so stronge that neyther yow your dreaming doctours your dyrty dawbers nor yet all the deuyls of darkenes which hath mainteyned your cursed generacion in all kyndes of deceyte sens the dayes of Cain shal be able ones to remoue it As IohaÌ„ Baptist in the wyldernesse declared the comminge and offyce of Christ he begaÌ„ne by and by to buylde vpon thys fouÌ„dacion By Moyses sayth he was the lawe fyrst gyueÌ„ but grace and veryte commeth only by Iesus Christe Iohan. i. In stede of the lawe he hath giuen vs a Gospel of fre forgiuenes and a sauyng veryte in stede of vnprofitable shadowes Christ hath gyuen it also to vs as a grounde to buylde vpon that the lawe prophetes were no longar in force thaÌ„ vnto the tyme of Iohan Baptist Mat. xi Ther they ceased ther were they fully discharged and went no further S. Paule saith that the lawe wurketh pre Rom. iiii The lawe is a power of synne i. Cori. xv The law bryngeth no man to perfeccyon Heb. vii By the lawe is no man iustyfyed Roma iii. We are not vndre the law saith he but vnder grace Roma vi If we be ledde by the sprete thaâ— are we no subiectes to the lawe Gala. v. Christ is the ende of the lawe and a ful ryghteousnesse to theÌ„ that beleue Roma x. Thys foundacion of myne wyll not be puffed awaye wyth all your sophystycal blastes for it is not builded vpon the sande but vpon the harde rocke Math. vii The power of hell shall not preuayle agaynst it Math. x. Now come I to your specialtees as burdens mystes and shadowes of the lawe Christ earnestly promised not only to take from vs the heauye burthens of the lawe and of synne if we resort vnto hym but also to refreshe vs wyth hys Gospel which is a law of lyberte S. Iames sayth and to gyue vnto our consyences a perfyght quietnesse in hym Math. xi S. Paule wylleth al Christes seruauntes to stande fast in the lyberte wherwyth Christ hath made them fre and not to wrappe themselues agayne in the yoke of bondage as are ceremonyal vowes for so many ar gone froÌ„ Christ as think to be instified by any point of y e law Gal. v. The false teachers S. Peter saith which bryugeth in daÌ„pnable sectes by vowes lyuynge at pleasure in all deceyuable waies by vowes ar clouds carried about of a teÌ„pest by those vowes to whoÌ„ is reser ued y â— mist of darkenesse for euer ii Per. ii The law saith s. Paule had but a shadow of good thinges to come not the thinges themselues in theyr owne proporcion for it rather sygnified sumwhat than braught thynges to effecte Hebre. x. Christ hath brokeÌ„ downe y â— walle which was a stoppe betwene vs and the Iewes and hath also put away through hys flesh the cause of hatred that is to say the lawe of commaundementes conteyned in y e law written Ephe. ii He hath abolyshed vtterly the hande writing of obligacioÌ„ that was agaynst vs conteyned in the law written and clerely taken it out of y e way fastening it to hys crosse Collo ii What ground wyl ye nowe haue to proue your ceremonyall vowes no heauy burdens no cloudy mystes no darke shadowes and so not abrogated by Christ whan thys grounde wyll not holde them but vtterly reiecte them Heauen and earth shal passe but thys doctryne wyl neuer be founde vntrue dispute what ye can to the contrary for your beggerly vowes Take that grounde awaye ye say and than wyl al the rest fal which is knylded therupoÌ„ And it is truth in dede I am glad we haue broughte yow to that conclusyon But your heade is so madde that ye wyl not there staye but folowe on styl fourth in your frenesy Ye can fynde it now that to kepe avowe that is lawful ly made whych can not of your vowes he veryfyed is a commaundement of god Afore ye coulde not fynde it in Anna and the Nazarees I see it wel now that ye can at your pleasure both fynde and not fynde But ye haue stretched your gâ—atte so farre that he must nedes burste no remedy Ye saye the obseruacyon of vowes is commaunded of God in the lawes natural moral and Euangelicall It is sonner sayde than proued Of lykelyhode ye are some prothonotary of Rome that ye wold your wurdes to be beleued without reasonable proues It is like here to remaiue for a fabulouse lye tyll ye hane proued it by the scriptures a lawe of commaundemeÌ„t in the lawe of nature And also tyl ye haue made it good that the ceremonials and iudicials of Moyses lawe are all one wyth with the morral preceptes and the Gospel Ye saye that obseruacion of vowes is neither ceremony nor shadowe It was both whan vowes were in strengthe that is to saye for the tyme of Moyses lawe If ye thynke them now chaunged bryng fourth your honest probacyons and ye shall be heard If ye haue none other thyng to stay it by but the seconde commaundement ye are farre wyde For thys is y e seconde coÌ„maundemeÌ„t of god Non facies tibi sculptile Thu shalt make the no grauen image Exodi xx Thys helpeth not your matter but vtterly confoundeth it For vowes are lyke as ymages are wurkes onely of maÌ„s ymaginacion wythout commaundement of God For ye haue grauÌ„ted al this time that they are wurkes voluntarye and so haue ye dyffyned them If ye ment the thyrd commaundement Non assumes nomen Domini Dei tui in vanum Thu shalt not take the name of the Lord thy God in vame than were ye fowly deceyued to take the thyrd for the secoÌ„d It is a playne token that ye are much better exercysed in the Iewyshe ceremonies than in Gods holye commaundementes whan ye knowe not the one froÌ„ the other In dede I wolde wyshe ye were suÌ„what wyser Thys thyrd commaundement wyl not serue your turne for it pertayneth to swearing not to vowyng as Christ hath expownded it If ye take vowynge for a kynde of swearing than hath Christ vtterly dyscharged yow by this
for the offerynges and neuer were they perfourmed tyll the other were done in effecte And as those offerynges were fynyshed the vowes had alwayes their ende Howe wyll ye then make these vowes perpetuall Me thynke I offre yow a good honest answere and to the pur pose of that wente afore And it semeth moche confirmed in that Christe neuer taught thys doctryne of perpetuall vowes by thys nor yet by anye other olde scripture or example Obiectio ☞ For the perpetuyte of vowes in dede me thynke that no vowe is perpetuall to all then but only to hym that maketh it whyche vowe he is bounde to perfourme durynge all the tyme he entended to bynde hymselfe and no longar â–ª Moreouer that vowes maye lawefully be made is a perpetuall true doctryne That we be bounde vpon payne of deadly synne to perfourme our lawfull vowes is a perpetuall true doctryne and yet we maye vowe to do a thyng but for one tyme and vpon a condycyon also As Anna dyd â— Reg. i. And also the chyldren of Israel dyd as apeteth Numeri xxi Responsio Se how thys papyste toyeth and tryfleth here how inconstaunt vnagreable and contraryouse he is also to hym selfe Afore he sayth that there are some vowes perpetual whyche are by commaundemente requyred of all men â–ª And for example he bryngeth fourth y t vowe made in baptysme Contrary wyse he affirmeth that no vowe is perpetuall to all men but onely to hym that maketh it What thynke yow of thys same fellowe is he a philosopher or a fole Here confesseth he playnely that a perpetual vowe is a crea ture or ymage of synnefull mannys creacioÌ„ And what is it than Is it any other thaÌ„ wyc kednesse Haue we any other than synne of our selues It is wrytten by Moyses Gen. vi Uidit Deus quod cuncta cogitatio cordis hominum intenta esset ad malum omni â–ª teÌ„pore God behelde it that all the ymagyna cyons thoughtes of mennys hartes were at all tymes euyll Sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua Gen. viii The vnderstandynges sayth God and coniectures of mannis harte are nought eueÌ„ from hys very youth All are become vnprofytable All men are corrupte sayeth Dauid and becometh abhomynable there is not one that doth good Psalm xiii All men are synners Psa. l. Al men are ly â—rs psa cxv Alienati suÌ„t peccatores a vulua errauerunt ab vtero locuti sunt falsa Psal. lvii Men are vntowarde froÌ„ their mothers wombe they erre from their byrth speake lyes Consydre thys waighty saynge of Esdras Iniqui omnes filii hominum et iniqua illorum omnia opera et non est in ipsis veritas Hi in sua iniquitate peribunt et veritas manet iii. Esdre iiii All the chyldren of men are vnryghteouse and all their wurkes are wycked and there is no truthe in them In their vnryghteousnesse shall they also pe ryshe but the truth endureth euer Se now what the vowes be whych are made by meÌ„ as thys enemy here openly confesseth They are frutes of menys inuencyons coniectures thoughtes without Christes appoyntment They are thynges vnprofytable corrupcion errour falshede lyes presumpcioÌ„ naughtynesse abhominacyon and synne If they be reckened a ryghteousnesse afore meÌ„ they are suche a one as the prophete Esaias speaketh of Quasi pannus meÌ„struate vniuerse iusticie nostre Esa. lxiiii Our vniuersall ryghteousnesses are afore God as clothes stayned with meustrue Is not here ple saunt gere thinke yow to make a perpetual bonde of Yea and it were to make a perpetuall sacryfyce of your dyrte O so domytycall beastes hypocrytes Whan wyll ye leaue boastynge of that ye were neuer yet able to perfourme Neuer was there one of your oyled and shauen generacyon yet chast for all your stoute bragges and crackes No not one I am able to proue it before God and man Yea I haue declared it in the first parte of my votaries and wyll by Gods grace declare it in the other ii partes by the styukynge actes of the holyest hypocrytes amonge yow because I fynde yow past all shame and withoute repentaunce I wondre where thys hypocryte fyndeth it that men are bound to perfourm suche ydell vowes withoute Christes commaundement We haue of hym many fryuolouse bablynges but nothynge proued by the scriptures He sayeth it is a perpetuall true doctryne that vowes maye lawfullye be made but he sheweth not what vowes If he meaneth y â— vowe of syngle lyfe I say he lyeth falsly to the face of hym For by the space of more than thre thousande yeares was no such doctryne therfor it is not a per petuall doctryne Neyther is it a true doctryne Sayucte Paule sayeth but a doctryne of deuyls pronounced by deceytfull hypocrytes i. Timoth. iiii Thys monkysh pratler sheweth yet ones agayne from whens he cometh A perpetuall true doctryne is it sayth he that we be bounde in payne of deadlye synne to perfourm our lawful vows Marke this same we â–ª hardely and ye shall fynde hym an olde cytiezen of Sodome and Egypte Apoca. xi It wer mete first of al to proue his vow law full whiche he hath not done yet ere he weÌ„t about to adde deadly synne to the breakyng therof Dauid brake suche a vowe S. Bede sayth and yet had he no conscience therin of any deadlye synne And although it were a perpetuall doctryne that men myghte make vowes and that they oughte to perfourme them in peyne of Gods hyghe dyspleasure Yet were not your popyshe purpose therby moche furthered consyderyng your vowes are not of that kynde For all that beareth name of a thynge is not the same thyng All that is called an apple or a foxe is not a naturall apple or a foxe In the ende he cometh with a legerde mayne of tyme and condycyon for hym and hys monkysh bretherne For there is an other we And yet we maye vowe sayeth he to do a thynge but for one tyme and vpon a condycyon also Here he tymeth and condycyoneth with God whyche approueth nothyng hys owne doctours sayth Is not thys thynke yow a straunge prouynge of a perpetuyte in vowes by a howe for one tyme and by a vowe vpon coÌ„dycyon So wele may thys folysh reason stande as that Abraham one tyme begate Isaac Ergo he was begettyng Isaac for the terme of hys lyfe and all begetters after hym If Robyne whode shote ones in Barnes dale he was shotynge at Barnes dale all y e daies of hys lyfe and all shoters after hym are bouÌ„d to shote at Barnes dale These vowes for one tyme and vpon a condicyon he craftelye bryngeth in confirmynge them by examples of scripture to shaddowe hys perpetuall vowes of Gomorra with O crafty face of the serpent how longe wylte thu deceyne the symple with that frute of falshed Thu canuyste saye scriptum