head to the soole of my foote loe beholde my heere ioyned together fast with bloude and vnder my bushe of heere my bloudy necke and my head cruelly crouned with thornes that the bloude raime Helpeaketh in Christes persoÌ„ hauging vpoÌ„ the crosse out of it bleadyng vpon my godly face quicke bloude on eueryesyde Looke vpon myne eyes closed and lackyng the syght Looke also vpon my chekes and my drye toungue empoysoned with gall and payle countenaunce as it What ê“fit commeth to vs by the crucifixe were of a dead corps Beholde my handes fastened to the roode or tree with nailes and my armes stretched out to the extremitye Loke also vpon the great wouÌ„d of my side and the bloude which did yssue out of it Beholde my wearye feete and the bloudy limmes of my bodye Thou weaping bowe down thy knee and honour the worshipful Referryng that honor to me whiche was crâ—cified vpon it Roode of the crosse falling downe vpoÌ„ the earth which is moyest with myne innocent bloude kisse it humblye with thy mouth and sprincle it with the teares of thine eyes And remember me sometymes in thy deuoute hearte and beare in thy mynde my commaundementes or warnynges folowe my lyfe beholdyng my paynes and sharpe death remembryng the vnnumerable dolours both of my body soule learne to suffer pacieÌ„tly aduersites to be diligeÌ„t about thine ownsaluacioÌ„ Hitherto Lactantius writyng of vpon the ymage of Christe or the Roode and declaryng openly what Lessons and profit we may geat by the deuout and godly beholdyng of it and honouryng of the same euer lookyng with a perfecte fayth vpon Christ and honouryng hym bearyng in mynde hys bitter passion whyche he suffred vpon the Roode for our saluacion This dooyng we shall not offende God but greatlye please hym and be muche encouraged and moued to forsake our synfull lyfe and to serue god the better Whiche thyng the seuente generall ActioÌ„e 17 counsell and the seconde holden at the citie Nicea at the which wer assembled thre hundred Bisshops did approue sayiÌ„g An Do. vii C. lxxxxi We folowyng the doctrine of oure godly fathers obseruyng the tradicion of the catholique Churche in the whiche the holy ghost dwelleth doe determyne with all diligence care that ymages made after the maner and fourme of the holy crosse are to be set vp and had in holy vessels Holye vessels vestementes in vestementes in waules and tables in priuate houses in commoÌ„ wayes but chiefly the ymage of our Images of Christ of Sainctes Lord Iesu Christ and than of hys mother our Lady of Angels and al holy men That through the looking vpon those ymages all they whiche doe beholde them maye come to the memorye and remembraunce of yâ— thynges fygured and salute them geue vnto them an honorable worshipping not that the seruice or worshipping which is called in the Greke tongue Latria and is due onely to the yâ— deitie or godhead but as we come reuerently to the figure of the crosse to the holy gospels to yâ— holy smokes of encence and also to the Lightes of Lightes of the church Honour of an ymage Note this geÌ„tle redâ—r the churche For the honor done to yâ— ymage retourneth to the thyng represented by it With what face or countenaunce doest thou resist saith Leontius in his fifth boke of his defence made for christians agaynst yâ— ymage of the crosse seyng yâ— knowest that Abraham did worship Idolaters Moyses Ietro a worshipper of Idols Iacob Pharao Daniel The worshipping of the crosse Nabuchodonoser and wilt thou despise me sayd this learned maÌ„ abouâ— vii C. lxx yeares past worshipping the crosse of Christ S. Austen writeth August To v. li. 10. ca. 8 â—â—â—â—â—ii dei muche of this matter of whose sayinges this is one Moises praâ—ed his handes being stretched forth in the forme of a crosse and thereby he â—yd ouerthrow gods enemyes not Exo. xvii one of the Israelites being killed Also he saith wheÌ„ the people wer stoâ—g with fiery serpeÌ„tes for their synnes god coÌ„maunded Moises to hang vp To. v. ii â— ca viii de ciuâ—ta dei Num. xxi the figure of a braseÌ„ serpeÌ„t vpoÌ„ a poole yâ— thei beholding it might be healed again and death destroâ—ed as it wer by the signe of the crosse as s Austâ—n saith there The which being done yâ— serpeÌ„t was reserued in remeÌ„braunce A graueâ— ymage coÌ„maunded of god to be made Nume xxi of yâ— gods benefites done to theÌ„ This was a graueÌ„ image or asimilitude seÌ„blâ—ce of a creature which notwithstanding god himselfe bad Moises make Therfore he did not forbid vs to make any similitude or graueÌ„ ymage of a creature without addicioÌ„ Exâ— xx what God meÌ„t forbiddyng vs. â—o make a graueÌ„ ymage but yâ— we should not make vs any similitude or image of any creature to honour it as God as the texte of Exodus declareth plainely Agayne thys brasen serpente was a fygure of Chryst and sygnified him to be as he sayde hymselfe exalted Ioan. iii. or lifted vp vpon the crosse at yâ— time of his death whyche serpent whosoeuer did looke vpon vnderstanding by it Christ and his most bitter passion beleuing in him thaÌ„ to come and to dye for vs with a perfit faith had remission of theyr synnes not onely health of theyr bodyes Wherfore Note this why may not we christen men haue the figure or ymage of Chryst crucifyed that we beholdyng it might remember Christes death and by yâ— forsake our siÌ„nes and liue more deuoutly as wel as the Iewes had a picture of hym to come to be crucifyed and that picture was profitable to them But to Sainct Austen Austen agayne which sayth the crosse is honoured and remayneth in glorye A locis suppliciorum fecit transitum ad frontes imperatorum Tom. x viii Psa xxxvi Qui tantum honoris dedit paeniâ— suis quid seruat fidelibus suis The crosse hath made a passage In IoaÌ„ tract xxxvi from the places of paynes to yâ— foreheades of Emperors What reward doth Christ reserue for his faythfull people whyche gaue so much honor to the crosse vpon whych he suffered his paynes Agayn he sayeth Qui cruceÌ„ irrident a daemonibus tanquaÌ„ a bestâ—is deuoraÌ„tur Thei that scorne the crosse are deuoured Note thys reader of the Deuils as of beastes Also he witnesseth that a holy woman called Innocentia whiche dwelt at Li. 22. ca. 8 de ciuâ— dei the citie Charthage was cured of a caÌ„cre yâ— she had in one of her brestes and is vncurable by nature only by makyng a crosse vpon it Moreouer he writeth after this sort of the crosse Except the sygne of the crosse be put eyther to the foreheades of theÌ„ that To. ix â—râ— exviii in Ioâ—nnem beleue or to the water by which thei are borne againe or to the oyle with which creame thei are annointed
fit Hoc enim vbique catholica tenet ecclesia que nisi crederet fidelibus defunctis peccata dimitti non pro eorum animabus eleemosynas saceret ve Isacâ—â—f câ—uÌ„ offerret To offer sacrifyce for the quiet reste Hoc idem habet Isidorus lib i cap. xviii de officiâ—s â—cclesiastici of the faythful departed because it is obserued kept throughout al yâ— world we doe beleue that it was ordayned and taught of the Apostles For the catholike church doth kepe vse it in eueri place which except she beleued the sinnes of the faithful departed to bee forgeuen woulde not geue almes nor yet offer any sacrifices for their soules Saincte Hierom ratifieth thys doctrine saying Ad PaÌ„machiuÌ„ de obâ—tu vx oris sue Pauline PaÌ„machius noster sanctam fauillam ossaque veneranda eleemosynae balsamis rigat c. sciens scriptuÌ„ sicuta qua extin guit ignem ita eleemosyna peccatuÌ„ Our frend Pammachius watereth the holy ashes worshipful boanes of his wife Pauline with the swete balme of almes dedes knowyng that it is written like as water queÌ„cheth Ecclesi iii the fyre so doth almes dedes quench synne Agayne he sayth Et sicut diaboli omnium negatorum impiorum qui diâ—â—erunt in corde suo non est deus credimus aeterna tormenta In â—alce coÌ„mentarioruÌ„ in Esai lx vi sic peccatorum impiorum tamen christianorum quorum opera in igne sunt probanda atque purganda moderatam arbitramur mixtam clementiae sententiam iudicis And as we do beleue that the paines of the deuil and of al that deny Christ and of all wycked persones bee eternal and euerlastyng euen so we thinke that the sentence of the iudge Christ against sinners and vngod ly menne and yet Christians whose workes muste be tryed and purged by fyre to be moderate and miÌ„gled with clemencye and mercy Thirdly he sayeth Notandum auteÌ„ quod In prouerbia xi The sacryfica auaiâ—â—â—h the soules departed et si impiis post mortem nulla spes veniae est sunt tamen qui de leuioribus peccatis cum quibus obligati defuncti sunt post mortem possunt absolui vel paenis videlicet castigati vel suorum precibus cleemosynis missaruÌ„que celebrationibus sed haec quibuscumque fiunt et ante iudicium et de leuioribus fiunt erratis But it is to be noted saith s Hierom that although the wicked persons A notable place of S Hierome both for purgatorye and also for the holy masse haue no hope of forgeuenes after they be dead yet there bee some whiche maye bee loosed after theyr death from smal synnes with which they were bounde when they dyed That is to say either punished with peynes or els thorough the prayers of their freendes or almes dedes with Masses sayd or songe for theÌ„ But yet for whome soeuer these thinges be done they moste be done bothe before Domes day also for smale and lyght offences S. Bede our countremaÌ„ expounding Beda in cap 3 luce these wordes of s Iohn Baptist Christe shall baptise in spirite fyre sayeth Sunt qui ita exponuÌ„t quod in presenti in spiritu in futuro in igne Baptizemur Vt videlicet sicut nunc in remissionem oiÌ„m peccatorum aqua spiritu renascimur ita tunc de lenibus quibusdam quae hinc nobis cuntibus adheserunt purgatorii ignis ante iudicium vltimuÌ„ baptismate permuÌ„demur dicente Apostolo si quis superae 1 Cor i dificauerit c Ipse saluus erit sic tamen quasi per ignem There be some men that doe expouÌ„nde S. Iohns wordes thus That is to saye we be Baptized in Idem habet Haimo in 1. Cor. 3. this lyfe in spirite and in the lyfe to come in fyre whiche is as muche to say as now in this worlde wee can haue no remission of our sinnes except we be borne agayne of water the spirite euen so in the worlde to come we shall be cleansed before the laste iudgement by the baptisme of Purgatory fire for certen smale sinnes which we died in As S. Paul sayeth yf anye man bilde vpon the foundation wood Haye c. he shall be sauid throughe fyre How playne is this agaynst all the Lutherans Swinglians which denie Purgatoric S Ambrose holdeth with this Oratione Funcbri de obitu Theodosii unê‘atoris Doctrine saying Da requiem perfecto ra mulo tuo requiem quam praeparasti sanctis tuis Geue rest O Lorde to thy perfyte seruaunt the rest whyche thou hast prepared for thy saynctes Agayne he sayeth coÌ„fortynge one Faustus ouer moche lamentinge the deathe of his sister Non tam deploraÌ„dam quam frequentaÌ„daÌ„ Lib. 2. epistle 8. orationibus reâ—r nec maesticaÌ„dam tuis la crimis sed magis oblationibus aiÌ„â—m eius deo commendaÌ„daÌ„ arbitor I iudge that she ought not so muche to be wepte for as to be often prayed for Nor I thynke that thou shouldest sorrowe for her but rather cause sacrifices to be offered The sacrifice of the Masse proufiteth the deade for her to God Whye wynked our new brethren at these manyfest sayinges set forthe in this matter wolde they that we should credyte them before all the holye Doctours of the Churche Are they so blynde and shameles to desyre that of vs But yet heare againe what some other of the olde Godlye wryters say in this questions that therbi it may yet more playnlye appeare howe greatly Peter Martyr hys brethren doo erâ—e froÌ„ the belefe of christes Catholique churche the holy Doctours of the same to the ende yâ— all men may forsake theyr doctrine or beware of it in time to come that they peryshe not for euer but maye be saued Tertulianus in hys booke that he De Monogamia wrote exhortyng wyddowes not to mary againe sayth Pro aiÌ„a mariti oret refrigeriuÌ„ postulet ei interiÌ„ in prima resurrectione consortium offerat annuis diebus dormiti onâ—s eius Let the widdow pray for her Yerelye myndes ar no new thynges husbandes soule and desyre of God for hym in the meane seasoÌ„ a refresshing or an easement of hys paynes a feloship in the first resurrection and let her offer yearlye for him the day of his death Are they not then very blynd that will folow our new brethren which do teache the cleane contrarie to this godly Doctrine yet they wold make me beleue that they set fourth the belâ—eâ—e of the primatiue Churche He agayne in another place sayeth De coroâ—a Militis Oblationes ê“ defuÌ„â—tis ê“ nataâ—â—â—â—s anuâ— die sacâ—â—ê° We doo make oblatione and kepe aÌ„nyuersaries for yâ— dead This was Anniuersaries writteÌ„ aboue thrittene huÌ„dred and fifty yeres past yet our new Gospellers wolde make vs beleue that this doctrine is newe and yâ— it was set vp by the schole men as an Article
Homi. ii in Leâ—â—ticum Câ—â—llus and saunte Eyâ—ill followynge hym doe saye thus Audi nunâ— quantae sunt in euangelijs peccatorum remissiones Est prima qua baptizamur in remissionem peccatorum Heare now how many wayes there are in the euangeles to obtayn remissioÌ„ of sinnes The fyrst is by whiche we are baptised to pourchace forgeuenes of synne Deus abolet sine dubio uitium primae natiuitatis per regeâ—erationem God withoute doubtaunce putteth awaye the syn of oure fyrst byrth through oure newe byrth in baptisme Chrysostome establisheth thys Chryssost hom xxxv in euan Ioannâ—s doctrine saying Futuruâ— erat baptisma plenum maximae potestatis gratiae purgaturum peccata pro mortuo viâ—um effecturum Baptisme was to come full of greatest puissaunce or power and of grace whiche shoulde pourge or cleanse mens soules from their synnes and make a man alyue spirituallye whiche was deade afore thorowe sinne Agayne he saieth Aufert quideâ— Serm. iiii in ca. ii ad Ephesios deuâ— in praesenti uita iniquitates et per lauacrum regenerationis et per poenitentiam God taketh awaye mennes synnes in thys Note this againste the solifidians present lyfe bothe throughe baptisme and also throughe penaunce Iustificauit deus per lauacri Serm. xv in ca. ix ad Rom. regenerationem God hathe iustified man throughe the lauatorie of regeneratioÌ„ He saith also that oure circumcision baptisme bringeth to vs goodes Hom xxxix in Geneseos ca. 17. without numbre and that it filleth vs full of the holye ghostes grace and that it hathe no time appointed for the administratioÌ„ of it TertulliaÌ„ beleued yâ— same sayinge Caro abluitur ut anima Tertul. de resur carms â—maculetur The body of man is is washed that his soule may be made cleane froÌ„ the spottes of sinne Saint Cyprian consenteth to these fathers when he sayth thus Gratia de baptismi Lib. i. epist iii sanctificationâ— percipitur Grace is receaued throughe the halowinge of mannes soule in baptisme per baptisma spiritus sanctus percipitur The holy ghost is receaued by or throughe baptisme Oportet mundari sanctificari Lib. ii epist iii. lib. i. epi. xii aquam prius à sacerdoâ—e vt possit baptismo suo peccatà hominis qui baptizatur abluere The water must be first made cleane and holye of the prieste that it Halowinge of the foute Lib. iiii epi. vii maye throughe the washinge of it washe awai the mans sinnes whiche is baptised To be short he sayeth that all the Deuels myght and power is taken froÌ„ him in baptisme and the grace of the holye Ghooste is equallye geuen to vs in it Sciat diaboli nequitiam pertinacem Lib. 4. epist 7. usque ad aquam salutarem valere in baptismo autem omnes vires nequitiae amittere Lette a man knowe that the dyuels stubborne euelnes or malice is stronge continually vnto the water of saluation but in baptisme he loseth all his power to do euyll Quos parentalis labes infecerat sic lauat baptismus vt Marke this sayinge nec actualis nec originalis macula aliqua post ablutionem illam vestigia derelinquat Baptisme doeth so cleane washe theym whiche Adams synne had infected or defiled that no spotte nother of originall synne nor of TheÌ„ the coÌ„cupisence remaininge in the chylde baptised is no synne actuall after that washynge away of fylth leaueth any print token or signe Is this baptisme to be but onelye a marke of our iustification or a sealynge of it Is this faythe onelye to iustifie vs and baptisme to bee no cause of our ryghtuousnes and iustification O how blinde are these brethren whiche doe teache that semblable other wicked doctrine Our lord geue them grace to recule and retier to the trouth from their heresies Heare S. Basyll whiche Bas de exhortatione ad baptismum was almoste twelue hundred yeres sence Baptisma captiuoruÌ„ est redemptio debitoruÌ„ remissio mors peccatorum animae regeneratio amictus splendens character indeprehensibilis coeli iâ—er regni coelestis conciliatio adopâ—onis gratia Baptisme is a raunsom Many benefites obtayned by baptisme Marke Ioan. iii. of prisoners a forgeuenes of debtes the death of synnes a regeneration of the soule a bright apparell a figure that can not be perfitlye perceaued the iourneye of or to heauen the purchasyng of the heauenlye kyngdome the grace of adoption or chosynge of a man to be the chylde of God and hys heyre He hathe also these sentences amongest manye moe Tempus aliud aliâ— opportunum negocio quaerunt ad baptismi vero salutem tempus quodlibet accoÌ„modum Hoâ— 12. â—â— 13. de baptismo sit siue dies siue nox siue hora siue quodcunque temporis momentum Men doe seke dyuers tymes conuenient for diuers busynesses but euery season Our newe brethren appoyâ—ted a time to receyue baptisme maye or shoulde be meete to receaue saluation throughe baptisme whether it be daye or nyght houre or anye other shorte tyme. Agayne he sayeth Peccatum gratiam nobis per baptismi regenerationem datam abo Hom. 2. in psal xxviii let Synne putteth awaye grace geuen to vs throughe baptisme in whyche we are borne agayne Seruamur autem De exhorta ad baptisma quomodo NimiruÌ„ regenerati per gratiam quae confertur in baptismo We are saued but howe Vndoubtedly throughe Gods grace whiche is geuen to vs in Fayth only saueth not howe be it our new brethren saye that it doth baptisme Was not then Peter Martyr very ignoraunt when he affirmed and defended that our saluation consisted onelye in God and that baptisme is but a signe and an establishmâ—t of our saluation S. Martiall Epist i. cap. 5. S. Peters disciple sayeth Reuiuiâ—cit anima per baptisma Iam sanctificati mundati estis aqua regenerationis The soule of maÌ„ waxeth alyue throughe baptisme You are now made holye and cleane from the fylthynes of synne by or with the water of baptisme in whiche ye are borne agayne S. Gregore Hieroms mayster affirmeth the same thynge sayinge Lauacrum corum qui peccauerunt non Craâ—ione in s lauacrum qui peccant remissionem continet His scoler Eucherius was of the same belief which wrote thus Salutis vnda nos à primi parentis culpa absoluit The water In libros reguÌ„ of saluatioÌ„ louseth vs from the synne of our first father Adam whiche is originall synne Erred not then Peter Martyr when he taughte at Oxforde that a Christian mans chylde obtayneth remission of original fynne before he bee baptized and that he shall be saued yf he be not baptized at all Whyche doctrine ryseth of that other that fayth onelye doeth iustifie vs. Arator an olde writer holdeth Lib i. cap. iiâ—â— in act apostoâ— with thys catholyke doctrine sayinge Si soluere cura est Faecundi crenient a mali faelicibus vndia Extinâ—tâ—â— reâ—â—rate genâ—â— spes
to Gods seruice to monasteries churches chappels hospitals and to semblables others But of thys matter I wyll by Goddes helpe speake more at large in another treatise Some of the auncient doctours sentences written agaynst the marririages of them whiche had made a vowe of continuall chastitie and contiâ—encie Oecumenius an olde Greake Oecumenius iâ— i. Cor. 7. writer thus hathe declaringe these Saynâ—te Paules wordes If a Vyrgen doe marrie she synneth not Virginem hoâ— loco appellat non eam quae Deo consecrata est sed innuptam puel â—am Nam quae Deo consecrata est Photinuâ— si nupserit Christo reddit â—um adulterum cui nubit When S. Paule sayth yâ— yf a virgin marrye she offendeth not God he calleth not her in thys place a virgin whiche is whollye geuen to God by a vowe of chastitie but a damsell or a wenchâ— vnmaried For yf she marrie Reade ye married noÌ„nes and beware of danger whiche hathe vowed chastitie or virginitie she maketh him to whome she marrieth an aduoutrer agaynste Christe her husbande The godly and good Christian Emperour Iouinian Tripar histo lib. 7. cap. 4. made a lawe that who so euer married a nonne or a virgin that had vowed chastitie shoulde suffer death therfore S. Hierom is playnlye agaynst Hierom. lib. i. contra Iouinâ—anum the marriages of theym that haue vowed chastitie writyng after this sorte vpon these wordes of Paule If a virgin doe marrie she doeth not synne â— Tim. v. Non illa virgo quae semet cultui Dei dedicauit Harum enim si quae nupserit habebit damnatio nâ—m quia primam fidem irritam fecit Paule sayinge yf a virgin marrye she synneth not dyd not meane that virgin whiche had once for euer geuen her selfe by a vowe of chastitie or virginitie to serue or worshyppe God For yf anye one of them shall marrye she shall be damned because she hathe broken her fyrste faythe geuen to God when she vowed to hym virginitie Peter Martyr folowynge therein the frere Oecolampadius Bucer and other the Lutherians and Swinglians whiche marryed agaynst their professions and vowes affirmeth and defendeth with a shameles face that it is not lawefull to vowe continuall â—hastitie and that men and women may without faulte martye althoughe they had vowed châ—â—stifie Is this to refourme Christes religion defaced as they at the least doe pretende and to restore it agayne to her fourmer estate and purenesse whiche was at the beginninge of the churche But heare S. Hierom agayne sayinge Virgines quae post consecrationem nup Lib. i. contra â—ouini anum serint non tam adulterae sunt quâ— incestae The virgins whiche doe marrie after their profession are not so muche aduoutresses as synners agaynst theyr promisse made to their spirituall espouse Christ Reade hym ad Sabinianum where he sayeth that he which marrieth a noÌ„ne committeth aduoutrie agaynst Christ her spouse had husband Heare worde 〈◊〉 whiâ—he was alâ—idste xii handyeth Epiphanius â—â—tra apostolicorâ— haeresiÌ„ anno dâ—mini 369. yeares passeâ— and sayeth 〈…〉 ostoli pecâ—â—tum essâ—post decretam virgiâ—â—â—â— ad nuptias conuerti Et â—â—ripsit apostolus Si nupserit virgo non peccauit Quomodo igitur hoc cum illo concordat â—mo â—â—iam illam virginem dicit quae non est dicata Deo ce The holye The apostles lawe that vowes shoulde be kepte Apostles of GOD haue taughte that it is synne to toâ—â—â—ne vnto marriage after virginâ—â—e is decreed to be kepte And the Apostle Paule hathe written If a virgin do martye she hath not synned How then doeth this saying of S. Paule agree with that the Apostles teachynge Yea the Apostle rather speaketh of that 〈◊〉 whiche is not offered or geâ—â—â— to the service of God by a vow of chastitie 〈◊〉 accordeth with thys godlye doctrine wheÌ„ he sayth Melius est nubere quà m Ambrosius ad virgineÌ„ latâ— saÌ„ cap. 5. tom i. de iustificatione virginis cap. 15. et lib. 3. de virginitate uri Hoc apostolicum dictum non ad pollicitam pertinet ad non duÌ„ velatam Coeterum quae se spopondit Christo sanctum velamen accepit iam nupsit iam immortali iuncta est viro Et iam si voluerit nubere communi lege connubij adulterium perpetrat ancilla mortis efficitur It is better to marrye then to burne Thys saying of the apostle appertaineth not to her which is promised to god by a vowe to her that is not yet couered with a vele But shee whiche hathe promised herselfe to Christe to be hys espouse or wife and hathe taken the holie â—â—yle is nowe maried is nowe ioyned vnto an imortal husbaÌ„d And if she wil now marie by the commen lawe of mariage shee committeth aduoutrie she is made the bonde seruaunte of death Is it not then a great madnes to followe Peter Martyr August lib. iii ca. 〈◊〉 pecâ—catorum c. Lib. de hares ca. lxxxii doctour Thomas Cranmer and such others defending the heresie of Iouinian condemned by saint Austen saint Hieroin and manye other notable clerkes and to forsake these holye fathers lessons the determinations of diuers counselles Con. Eliberinâ—â— ca. xiii sub Siâ— uestre Con. Chalce cap. xvi established with the worde of God Our lorde God of his tendre goodnes and great mercye take this blyndnes out of mens hartes that they may retourne vnto the catholyke churche ouâ— of the which they are gone and are cleane diuided from it by a â—eâ—sme mooste daâ—nable when they forsâ—ke the mother churche as fainte Ironeus and sainte â—yprian calleth it whiche is Rome The greate learned 〈◊〉 sainte Basilli wrote muche Basillius lib. 〈…〉 against this heresie for he faith Vâ—â—ginitatem domino professae â— deâ—â—de carnis volâ—pâ—â—tibus conâ—â—taâ—â— scortationis peccatum nupeâ— aâ—â—m nomine uolunâ— uelaâ—e 〈◊〉 They haue professed virginitie to our Lorde and after warde Reade ye Nunnes that haue maried beinge sterred by the lustes or pleasures of the fleshe woulde couer their horedome with the name of mariage What can Peter Martyr the â—hanon and other votaries that haue maried women saye to these auncient doctours sayinges Would they that men shoulde rather beleue their ignoraunâ—e iudgementes thaÌ„ these fathers excellent learned sentences Dothe they not plainlye declare themselfes to be schismaâ—ikes and no meÌ„bres of the catholyke churche when they dissent from these and the other holye wryters beleife and teachinge Agayne saint Basill Taii ad intâ—â—rogatiâ—â—e xiiii xv spekynge of religious persones whiche had de vowed chastitee such as are Monkes Nunnes and ChanoÌ„s sayeth Horum vnusquisque si posteaque inter reliquorum fratrum societatem adscriptus fâ—erit factam à se professionem â—esciderit is perinde aspici 〈◊〉 ut qui in deum peccauâ—â—it qâ—â—m uidelicet profession is reste maâ—â—â—buerit cuique se uoto folemni obligarit â–ª Etenim qui sâ—ipslâ—m deo semel deuouit hic sâ—â—d alâ—ud deindâ—