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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02621	The apology of Iohan Bale agaynste a ranke papyst anuswering both hym and hys doctours, that neyther their vowes nor yet their priesthode areof the Gospell, but of Antichrist. Anno Do. M.CCCCC.L. A brefe exposycyon also upo[n] the .xxx chaptre of Numerii, which was the first occasion of thys present varyaunce. Cum priuilegio ad imprimendum solum.	Bale, John, 1495-1563.	1550 (1550)	STC 1275; ESTC S100596	145,229	320

Apostle that prouision were alwayes made for the yōger wydowes to marrye wythin the congregacion least by extreme pouerte they were compelled to forsake theyr Christen beleue and to gyue an occasion of dampnable slaūdre against the Gos●el He that wil say with yow and youre Doctoure Iultane that prima fi● des is a vowe voluntary or a purpose frō marryage to an vncommaunded chastite I saye he is a lyar and a ●euyl Prima fides is a fayth in Iesu Christ to folowe the rules of his Gospel in y t cōmon christen relygyon and not a professyon of monkery nor yet such a bastarde presthode as hath of the scryptures no maner of authorite But I praye yow lete me aske ye a question yow deceytful sonldyour of Sodome Why cutte ye of thys conclusion from the lattre allegacion of yonre doctour Muptiarum igitur bonum semper quidem est bonum sed in populo Dei fuit aliquando legis obsequsum nunc est infirmitatis remedium in quibusdam vero humanitatis est solatium Filiorum quippe procreationi operādare non canino more per vsum promiscuum foeminarum sed honesto ordine coniugali nō est in homine improbandus affectus etiam ipsum tamen laudabilius transcēdit et vincit celestia cogitans animus Christianus Therefore is y t cōmodite of marryage alwayes a good and a godly commodite But wher it sumtyme was amonge Gods people an obedient seruice of the lawe it is now a remedy of y t fleshes infirmite and also in some meu an humayne consolacion or naturall comfort To be geuen to begetting of children so that it be not by a confuse occupyinge wyth women ●yke dogge and bytche but in an honestor decēt ordre of marriage that affecte or natural incliuacion in man is not to be reproued yet is that Christen mynde muche more to be praysed whych ouer commeth that affecte by the medytacion of thynges heauenly All thys coulde we haue thankefully receiued of your doctour Iuliane but it was not to your deuilyshe purpose I do aske in dede who shuld vowe and perfourme it after Dauids meanynge I knowe certainely that they were not your popysh monkes and massemongers For they were not wonte to brynge offerynges of theyr owne from round about but their gapyng was to receiue the offeringes and giftes from al quarters about and to giue nothyng agayne onles they gaue theyr bastardes to the disheretinge of the true and right heires None otherwise do I restrain the vowes of the olde lawe then they restrayne them selues here in the ende of this verse by bringyng of presentes to the lord As for your interpretatiue and scolasticall doctoures I neuer regarde them nor yet theyr exposicions when they thus varye from the truthe of the scriptures but accompt them bothe blasphemouse babelers and lyers Ye saye that vouete et reddite after the mynde of S. Augustine and al the other doctours that you haue redde extendeth generally perteineth to al good mē Whye do you then restrayne it to youre monkes and massemongers whyche are men neyther good nor godlye Yea whye haue yow al thys longe tyme bene hatcheynge of that cockatrices egge Ye aske who they be that are rounde about the Lord for south it is a proper wise question and as wysely afterward of yow auswered I neuer heard it afore that god was euer compassed of thē y t brought presentes to the temple How can he that contayneth al thynges hauing heauen for hys seate and the earth for hys fote stole Acto ▪ vii be compassed of men mortal Though God do much regarde them whych are of a lowly troubled sprete and that standeth in awe of hys holy wordes Esay lxvi yet suffereth he not hym selfe to be compassed of them In answerynge your owne questyon ye saye that they be rounde aboute god amongest whō he is ouer undre and on euery syde Thys muste I nedes denye yow bycause hys beyuge among them is not all one wyth theyr being round about God is a sprete how can ye thā proue him circumscriptyble or locall How can he be closed wythin limytes that ouerspreadeth the heauens and contayneth all thynges Thys dyuinite of yours is but dougyshe daubry We knowe that God is wyth thē y t ar ryghteouse of his ryghteousenes but not with them that are of theyr own ryghteousnesse righteouse for them he leaueth alwayes to themselues Rom. i. He is at all seasons assystent in dede to them that assemble to gyther in his name but not to them that are gathered togyther in the names of Benedict Domynycke and Frances nor yet to them that are colledged and mynsterde in the names of Dunstane Swythune Becket Erkenwalde Paule Wylliam Hugh with a great sort more of y t like nether yet to thē y t hath mustered together flocked in their feastes of ydelnesse to call vpon them for help I deny it not but that he hath shewed hys good fauer to them whō he hath foūd meke and lowly of hart and to them that hath feared hym and folowed y e right rule of hys wurde But as concernynge them whych hath offered bodyes and sowles to do hym seruyce not after hys appoynted ordre but after theyr owne deuyses they may wel be about him and compasse him as the greate fatte bulles haue done hys sonne Christ and hys faythfull members Psal. xxi yet am I sure they shal not catch him The seruice y t god alloweth in mā cōmeth ueuer of mās voluntary offerynge but of Gods owne free callinge and eleccion If your professed and neuer fulfilled chastite and obedience be the boasted gyftes that ye offer ye shal haue good leaue to take them home to ye agayne for he neuer yet had pleasure in them Al these ye saye be exhorted to vowe and perfourme theyr vowes If that exhortacion were giuen by Dauid to thys lattre sorte it was of late yeares in some secrete vysyon for in hys tyme were no such dysgysed shauelynges and shorlynges and I maruele why they are so slacke in perfourmaunce Censura ¶ Of all these heauye burdens and ●arke mystye shadowes yea from the feast of trompet blowynge and al hath y ● sonne of God most mercyfully deliuered vs. The brotherhed of S. Beorges gylde at Norwyche may obserue those vowes by theyr owne appoyntment if they lyste to make them selues myrry therwyth But Christes redemed brotherhede are clerely dyscharged ●ede nomore therwyth to meddle He that from hens fourth vncircumspectly and vnbrotherly seketh to clogge vs wyth these vowes myndeth to sēd vs againe backe to Moyses and so vtterly to depryue vs of that saluacion whych we haue in Christ Iesu. Bala v. Obiectio ☞ Take away your groūd that is to say that vowes be heauy burdens and darke misty shadowes and so abrogate by Christ thā wyl al the rest fal whych is buylded vpō that

it is in promysynge And your owne dere Ambrose is agaynst your selfe here for yow sayde afore that the cause of theyr maryage was successyon in that lyue and he applyeth it to theyr vaca●● tyme. I woulde yow both had applyed it to Gods ordynaunce and than had ye done it more rightly But that ye clerely forgote In that your Ambrose appoynteth to your prestes the Iudaycal expiaciōs for compani●● wyth theyr wyues and chargeth them s● earnestly wyth an ydel watchyng in the t●ple vpon ceremonyes wyth an abstynen●● from theyr wyues and wyth an vncōmaūded offering euery weke the study of God● scryptures not once remembred and in th● ende iudgeth maryage an vncleane state ●● liuyng forsoth it is a praty Ambrose Wh●● pure christianite can we reckē in him whi●● appoynteth our mynysters to the offyce o● Leuytes to pray and not to preach to syng● and not to feede the flocke to clense by outwarde ceremonyes and not by the inward● fayth I boldely affyrme it nothynge at a●● fearyng the holynesse of your Ambrose th●● thys is no Christen learning but a doctri●● of hypocrisye ydolatry Iewyshnesse yd●●nesse and deuilishnes a forsaking of Chr●●● a curse and dampnacion as S. Paule ●●clareth through all his epistles If any man teache yow sayth he any ●ther Gospell or kynde of doctryne that haue taught yow holde hym accursed Galathians i. If any man saith S. Iohan wyl adde to Gods booke God shall adde vnto hym the plages therin contayned and wipe away hys parte out of the booke of lyfe A●ōcalyps xxii Amonge so muche baggage ●s ye gathered of your Ambrose why lefte ●● thys clause behynde yow vpon the same ●●xt Ostendit istos vnius vxoris viros esse ●●ere vt hi ad ministerium Dei eligantur ●●i non sunt egressi constitutum Dei. Ho●●ni enim vnam vxorem decreuit Deus 〈…〉 m qua benedicatur The Apostle sheweth 〈…〉 t these deacons sayth he ought to be the 〈…〉 ādes of one wife that those only might 〈…〉 chosen to that Godly offyce whych had 〈…〉 ouerleaped the instytucion of God For 〈…〉 onely wyfe ded God gyue to man to be 〈…〉 wyth blessynge If ye had taken thys in 〈…〉 re waye ye shoulde thereby haue bene 〈…〉 syoued to haue remoued from youre 〈…〉 hode all whoremongers and Sodomy 〈…〉 Ye shoulde also haue thereby knowne 〈…〉 t marryage of wyues hathe Goddes 〈…〉 ssnge But perauenture ye lefte it oute for the 〈…〉 xte clause folowynge whyche smelleth of 〈…〉 anyfest lye Nemo enim cum secunda 〈…〉 edicitur No man hath Gods blessynge 〈…〉 the second wyfe ▪ O gentil Ambrose wher learned yow thys doctryne Was Mary Christes mother not blessed bicause she was Iosephs seconde wyfe I thynke Bethsabe Dauids fourth wyfe besydes concubynes was as blessed in her frute as was Michol hys first wyfe in her barrennesse Your Am brose vpon the .xi. chaptre of S. Paules seconde epistle to the Corinthi anes semeth to be of an other opynyō than he apereth here For there he sayth Omnes Apostoli exceptis Ioanne et Paulo vxores habuerunt Et vide an conueniat accusare Petrum Apostolum qui primus inter Apostolos est All the apostles excepte Iohan and Paule had wyues See therfor if it be fitt to accuse or speake yll by the Apostle Peter whyche is the chefe among the Apostles But I thynk thys Ambrose is not the same Ambrose but some other And whether he be or no it is no matter so longe as he is so dyscordaunte to hymselfe Upon this broken broused battered and broyled authoryte of your Ambrose ye conclude that my argumēt is of small strength But ye do wele to adde vnto it after youre opynyon which is most popysh and folysh It was neuer my argumente neyther yet my reason that prestes now may take wyues because prestes in the old lawe had wyues For than I shulde graunte as moche authoryte to your prestygyouse presthode in the new lawe as I dyd to that selected prest hode in the olde lawe Whych I can not do that beyng of God and yours of Antichrist and the deuyll I tolde yow afore that the scriptures of the newe lawe haue non other presthode but only Melchysedeckes presthode whyche Christe lefte not here in earth styll behynde hym but toke it clerely awaye with hym to the ryght hande of hys father therin to make contynuall interpellacyon for vs. Hebre .vii. et Roman .viii. In hym as we are a kyngedome so are we a presthode to our Lorde God Apoca .i. et v. not by oylynges and shauynges but by an vncorrupted faythe in hys sufferynges Hys prestes maye haue wyues by his ap poyntment and neuer the lesse be cytiezens with y t saintes Your prestes are vtterly forbydden to haue wyues by Antichristes com maundement how shulde they els become the cytiezens of your great spirytuall cytie called Sodoma and Egyptus Apoca .xi. If I shulde haue made the reason I wolde not haue sayde take wyues bycause the prestes of the olde lawe had wyues But I wolde haue sayd with Paule throwe from ye that abhomynable yoke of the infydeles ii Cor. vi repent of that fylthy snare of the deuyll ii Timothe ii and take ye christen wyues bycause it is Gods holy institucion and bycause it is better to marry than to burnt All thys could I haue sayed Ye saye the cause is goue whych is a meruel to me the effecte remayuynge and Gods ordinaunce beynge the cause for auoydynge fornicacion Ye say also the presthode is not al one And that I graunte you in dede for they had not bothe one father As great dyfference and more is betwyxt them as is betwene Israel and Aegypte But of thys I haue tolde ye ynough afore Ye say theyr ministracions are as much dyfferent as betwene brute beastes Christes body O blasphemouse speaker and deuyl of al deuyls ful wicked is thy wretched body to haue so vngodly vtteraūce O lord how vncomely is this fylthy talke of thyne how darest thu take vpon the so hyghlye to preferre the Gomorreall presthoode of thy Belphegor of Rome aboue a presthode peculyarly ordayned of our eternall God hauynge no authoritye of hys wurde so to do Come downe I say once agayne thu filthy fynde and arrogant Sathan that thus exaltest thy chayre of pestilēce and seate of wicked scorners aboue that almighty God and his Christ for the table of the Lord is not al one wyth the table of deuyls neyther yet is the cuppe of the Lord al one wyth the cuppe of deuyls .i. Cor. x. Though in the Leuiticall presthoode they offered beastes yet ded not Christ leaue it to thy massynge presthode to offer vp hys holy body and bloude thu traiterouse massemonger For he was able ynoughe of hym selfe to offer vp one effectuall and perfyght sacrifice for al hebre .ix. Censura ☞ Uowe sayth Dauid