and saied that to make suche a Lawe was nothing els but to diuide Christes churche to destroie Christian religion and that it was againste all Gods forbode and though Pope Martyn the v. of that name wrote sharper letters to Henry the .vi. to haue it reuoked yet the kinges and the nobles aforsaied would none of it thei would stande to their Lawes whiche thei made in their policy how cōtrary soeuer Rome lawes were against them or how faine soeuer the Bushops of Rome would haue had their eyes still bent vpon vs as my Lorde of Winchester writeth in that their vniuersall carefulnesse of Prouiso Well looke vpon kyng Henry the eightes Acte in his .xxv. yere and fourtene Chapiter for the preamble and then smell if ye can what this Ciuilian meaneth by this gaie inuention of his to saie that vpon a Statute of Repeale the Canons succeadeth by and by in full force and strength And here I muche maruell that one thyng skapeth not onely this farcastyng Ciuilian but all his chief doctors of the Ciuill Lawe to For if this deuice be so greate a warraunte as he maketh it to the Commissaries in the maried Priestes case how chaunceth it that because kyng Edwardes statute before rehearsed of his firste yere repealed al his progenitours Actes for punishemente of heresies thei doe not tell the Spirituall Lordes others of the Conuocation whiche would so faine haue newe mens heades vnder their old girdels by the Act whiche was so muche labored for for heretikes at this laste Parliamente that seyng now all the old statutes bee put awaie for this matter of heresie and the realme hath no Lawe in strengthe and necessary it were as true it is that heresie should be brideled that therevpon tombleth me in all the whole rablement of the Churche Canons and Lawes by heapes with all their force and paines And therefore this Ciuilian might bidde the Ordinaries and all their Commissaries how sore and extreme soeuer thei listed to bee bee of good chere and dispaire not to want their willes for if thei looke well about them thei haue now by the benefite of kyng Edwardes statute and in this respect he might be called good king Edward or king Edward the sainct more in their handes then euer thei had these CC. yeres Now how this wittie deuice would be receiued and where it would be most thankefully taken or whether it would turne to the wealth of the realme Let other men expende and make answere to this Ciuilian and to other of his cheif doctors whether there were any misterie of mischief in it or no. I thinke that as in all Kynges dayes sence the conquest the wise and learned menne of the realme from tyme to tyme hath alwaie moderated the Canons lawes of the vniuersall church as small a mēber of the same as the Romanistes of these daies in contemptuous comparison would make their owne naturall countrée to the aduauncement of a counterfette and vnnaturall congregation at Rome whiche Churche thei full aptly call the temple of God and toke Canons but as rules of consente and refused them againe as fréely by consent and extinguished them and their paynes with them And yet were no princes of infidelitie as ye make a faier insinuation therof in your v. Chapiter I. iiij and euer preferred the Imperiall Lawes of the state of the realme for their surest inheritances as the Quéenes highnes at this daie doeth euen the same with good deliberation And yet the Queenes grace and her Nobles nor her graces progenitours nor their olde auncitours neither not counted the lesse catholike to God and to the true churche of Christ for suche bridelyng in of these sléepyng and dreamyng Canons of whiche progenitours saieth my Lorde of Winchester some of them bee saintes in heauen and be so honoured and reputed at these daies So I thinke the wise and learned menne at the makyng of the saied act of Kyng Edwarde in his first yere ment not that wher thei deuised it specially to resist extremities of lawes thei should imprudently or wittyngly bryng in tenne tymes more extremities then euer thei were vnder before that act was made When wise menne by the occasion of suche cases haue pondered by them selues what signes and profers bee made by this Ciuilian by the case of Priestes mariages whiche though the Deuill and all his members laboreth by all meanes to foile yet standyng as thei do vpon the rocke of Gods lawes specially for seperation and that separation beyng against the iudgement of the beste and eldest writers in Christes Churche standyng the aucthoritée of the kynges Imperiall croune and so many lawes knitte and combined in suche validitée as thei be made I doubt not but some man at length will saie Quòd non est talis casus in tota lege quod est valdè difficilis That there is not suche a case in all the lawe and that it is very harde as easelye as this lawier passeth it ouer And then againe rauyng in this one case of poore Priestes mariages whom to ouercome in their priuate case is no great maistery nor no great care taken although yet priestes to suffer violence of priestes will in th end litle aduaunce the whole Clergie I saie what myre maie be raked vp to make a shrewed perfume to their owne nooses in their owne cases and states I lette other menne consider It was wonte to be saied Qui vni iniuriam facit omnibus facit He that dothe wrong to one in effect doth wrong to all But what forceth this Ciuilian what lawes soeuer be against hym so thei bée no better then statute lawes of this poore outcaste Isle and perticuler Churche of England And whatsoeuer be iudged of hym so he may haue the victorie in this cause what care taketh he either what miserie and mischeife cometh to the priestes whō he hateth so spitefully or what inconueniencies maye ensue to the whoole realme by suche barbarousnes as is induced for want of ministers or what inconueniencies of vnspeakeable whoredomes and filthines pretily in some places alreadie begunne and practised by reason of suche forced separations wil folowe so he maie haue his purpose of this noble conquest For if the glorie of victorie were not so vnreasonably sought for in his glorious booke and if he were not beyond al measure incensed with malice against them as he appeareth or if he were not the man that belike hath so highlye aduaunced hymself in his own conceite that he thinketh no man dare or will dissent from hym or els haue set his forehead impudently so headstrong against all menne that he careth not who loketh in his face He could neuer be so farre past shame as he is so openly in so many places of his booke to lye in aduouchyng such aucthorities as he doth in the perticulers of his probations I maruell before God that he is not a shamed so boldly and irreuerently to vtter his lyes to the Queenes highnes
prince lyke hym in repressyng the wronge exactions vsed in the Realme and that gouerned his subiectes more wyselye in peace and quietnes none that dyd more reuerence ecclesiasticall persons and that better maynteyned the poore or the religious by his expences and that after his death he saith by and by sprong vp all wicked men disturbers of peace murderers and robbers with al kynd of mischiefes Which princely qualities saith Wylliam of Malmesburie he gote by his education brought vp and instructed in all the seuen liberall sciences Which education was in the vniuersitie of Cambridge saith Thomas Rudborne so that his learnyng was a great cause of the wyse gouernyng of the Realme He hadde worthyly the name of Beuclarke whom his father Wylliam the conquerour purposed to haue preferred to a Byshopricke Scala chron and therefore caused hym to be instructed in learnyng whiche turned as muche to the commendation of the father for that he iudged a Byshop ought to be learned and that not only blood and other corporall ornamentes commended so muche the partie a man to be of that vocation as prudence gotten by learnyng and knoweledge In whiche his knowledge the sayde Henrie toke so much delectation VVil. Mal. and founde the fruite therof so necessarie in gouernement that he was wont to saye Rex illiteratus Asinus coronatus a Kyng vnlearned is an Asse crowned This man so wel vsyng his gouernement to Gods pleasure that Henrie Huntyngton who lyued in his dayes testified that God caused his fame to be spread through the whole worlde and that he gaue hym three special gyftes wisdome ryches and victorie in such aboundaunce that he excelled saith he all his predecessours Edm. lib. 6. Some proofe of his graces good qualities may be considered partly occasioned to be remembred by this foresayde archbishop Rodulph who at a certaine coronation of the kynges newe wyfe Atheleida daughter to Godefride duke of Lorayne in the xxi yere of his rayne the sayde Rodulphus beyng thexecutor of the solempnitie at masse and at the alter in his pontificalibus castyng his eyes behynde hym and seyng the sayde kyng syttyng on an hye throne with the crowne on his head he went in a great haste from the alter vp to the kyng whom he knewe was not crowned by hym or his predecessour At whiche sodayne commyng the kyng reuerentlye rose vp to hym and the byshop asked who had put on that crowne on his head The kyng with a sad countenaunce aunswered that he had no great care therof and therfore he sayde with a modest voyce that it was out of his remembraunce Ueryly saith the byshop whosoeuer put it on dyd it not by any ryght and as long as it standeth vpon thyne head I wyll not go any farther in ministration To whom the kyng did aunswere If not ryghtly as you saye it be put on do you that which you knowe most to be done with iustice ye shall haue me no gaynesayer in any thyng Wherevpon the byshop lyfted vp his handes to take of the crowne frō his head the kyng as redy to vnlose the lase vnder his chynne wherewith his crowne was stayed on his head the lordes perceauyng that attempt they all with a loude voyce cryed vppon the byshop to spare the kyng and to suffer the kyng styll to weare it on his head in that solempnitie Which thyng the byshop at length permitted and standyng there neare the kyng crowned he began the Gloria in excelsis the quyer folowyng he afterwardes retyryng to the aulter agayne Further to amplifie the quiet spirite wisedome and modestie of this kyng in this fact I shall not neede but leaue it to the reader to iudge what benefite this king had by his learnyng To note the vntimely importunitie of this Rodulphus what his wisdome or wylfulnes was I also leaue it to the readers iudgement but I woulde the reader speciallye to beare in remembraunce whether as it is sayde before after Anselmes death the byshoppes after Rodulphes death were not iustly moued to be suiters to the kyng to haue their Archbyshop otherwyse chosen then out of the munckes coate whose wordes be these as the Saxon chronicle doth report them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. 1123. Then spake the byshoppes betweene them selues and sayd that they neuer more would haue any man of munkes order to be Archbyshop ouer them for they neuer alowed nor loued munckes rulyng and the kyng graunted that to them Nowe to ende the storie of this tyme to set out before your eyes the marueylous wisedome that this kyng gathered by his learnyng in his youth It is written in common historie that the kyng came from Normandie into Englande which was a great cause of mirth and ioy that the people made for his prosperous returne But the next day after certayne of his sonnes daughter and neece with other very many of the nobilitie men women and chyldren and some of the cleargie folowing hym in the seas by misfortune were all drowned as before is sayde except one poore base man which escaped to tell the misfortune Which heauy casualtie many men dyd much maruayle at and were very sorowfull But yet were they sooner pacified vpon the kynges example when they sawe hym whom it dyd moste respecte to beare it with so manly a mynde referryng it with a quiet gesture and voyce to the equitie of gods iudgementes which no man can resist For as comfortyng hym selfe sayth the storie he sayde with a lowly spirite As the Lorde pleased so was it done be the name of the Lorde therefore blessed for euermore Amen Thus farre haue we enlarged the matter vpon reheasyng the tyme of Rodulph when this kyng dyd raigne whose godly qualities ought to be had in memorie for the notabilitie thereof for euer to the settyng out of Gods glorie to the commendation of learnyng the fruite whereof this prince shewed so maruelously VVilliam Chro. Ceno Mart. an 1132 After this Rodulph folowed William aforesayde in whose dayes almost all London was brent by the fire of Gilbert Becket This William renewed the same lyke constitution of Anselme in his tyme Pag. 217. by the helpe of the popes legate Ioannes Cremensis a priest Cardinall who after he had ben very costly and chargeably enterteyned with gyftes and rewardes and after that brought honorably to Canterburie and there on Easter day sang the hye masse at Christes aulter and after his great progresse goyng from byshop to byshop Chro. Saxo. Pet Burgēs from abbey to abbey and commyng after that about the natiuitie of our Ladye to London kept his councell there in which the legate dyd commaunde that Anselmes decree should be obserued better then it was but all preuayled not sayth the Saxonicall storie and he afterwarde departed home to Rome with shame enough In this mans dayes Chro. Ioren in anno 1135. Robert Bloet muncke of Euesham byshop of Lincolne had a sonne named Simon whom he made deane
¶ A DEFENCE of priestes mariages stablysshed by the imperiall lawes of the Realme of Englande agaynst a Ciuilian namyng hym selfe Thomas Martin doctour of the Ciuile lawes goyng about to disproue the saide mariages lawfull by the eternall worde of God by the hygh court of parliament only forbydden by forayne lawes and canons of the Pope coloured with the visour of the Churche Whiche lawes canons were extynguyshed by the sayde parliament and so abrogated by the conuocation in their Sinode by their subscriptions Herewith is expressed what moderations and dispensations haue ben vsed heretofore in the same cause other like the canons of the Churche standyng in full force Whereby is proued these constitutions to be but positiue lawes of man temporall Let Matrimonie be honorable in all persons But fornicatours and adulterers God shall iudge Hebre. xiij ¶ The contentes of this booke noted in the pagies of the same as in these titles folowyng 1 A moste humble supplication to the hygh and most myghtie princes the Kyng and Queenes excellent maiesties Fol. 1. 2 An humble suite to the ryght prudent and most honorable of their councell Fol. 2. facie 2. 3 A lowly request and obsecration to the reuerent fathers of the Churche Fol. 3. facie 2. 4 A tractation to the discrete iudgement of the worshipfull of the lower house of parliament and to the professours of the lawe Fol. 7. facie 2. c. 5 An admonition to the naturall subiectes of the Realme and certayne notes for their aduertisementes Fol. 8. facie 2. c. Fol. 9. facie 2. d. 6 An expostulation with certayne of the Clergie for lacke of charitable indifferencie Fol. 11. facie 2. 7 Generall considerations in the booke folowyng 8 That Saint Paules sentences for auoydyng of fornication let euery man haue his wyfe â–ª c. and yf they can not conteyne let them marry be generally spokeÌ„ to al persons pag. 133. 136. c. 9 To seculer priestes and to votaries 140. b. 159. a. 10 And that continencie from mariage is a rare gyft 201. c. 204. a. 247. c. 251. 11 And that it is not lyke that the Apostles dyd enioyne the same to the Clergie seing they them selues and diuers other Bushoppes and priestes had wyues 32. b. 42. 156. d. 12 That it is only of mans constitutions for continencie to be annexed to orders 71. 72. 153. c. 13 And that seculer priestes votaries haue ben dispensed with to marrie 230. 14 And that our elders and the fathers of thâ— Churche haue thought it meete alwayes for lawes and canons to be restrayned remitted 41.85.175.179 c. 196. a. 197. b. 209. a. 210. d. 15 And that the same haue ben dispensed with in matters of greater importauÌ„ce then priestes mariages 204. a. 205. 267 a 16 And haue ben dispensed to kepe their wiues 222. a. 274. a. 17 That seculer priestes ordered in England be no votaries pag. 181. d. 181. c 184. a. 18 And myght marry after order as before 60.61.76.103.155 d. 253. d. 257.272 a 19 And that they haue ben before tyme maryed in the Realme Fol. 15. b i 20 And that it is no dishonour to the order nor burthen to the Realme for priestes to marry pag. 69. 70. 59. 21 That maryages of the Clergie made by force of the lawe of the Realme be good mariages â—69 238. b. 22 And that they lye not vpon the daunger of the canons to be impeached or dissolued 67.65.58.167.171 b. 200. d. 23 No more then the maryages of the laitie which were made in kyng Henry the .viii. his tyme by the act concernyng precontractes 170. d. 24 And that forayne positiue lawes with their paynes concernyng the same be abrogated not reuiued by the act of repeale 170. c. 25 That scripture ought to be iudge and is most certayne to be sticken vnto 73.74.98 b. 100. c. 245. b. 26 That D. Martin hath rigorously without all moderation expended the cause of these sayde parties iustly maryed by lawe 83.201 27 That D. Martin hath wrested misreported scriptures in the deprauyng of the sayde lawfull maryages 135. b. 147. a. 150 d 28 That D. Martin hath peruerted and falsified the scriptures stories councels aleaged by hym 53.54.105 b. 111. b 136. b. 144 a. 146 b. 148.155 a. 156 b 164.182 b. 221. b 238. d. 29 And doctours of the Church as Origen Ambrose 145. b. Austen 101. c. 104. a. 107. a. 150. b. Ierome 108. b Isodore 109. c Eusebius 144. Ignatius 118. c. Nicephorus 156. 106. a. 30 That D. Martin sclaundereth with euyll names aswel the matrimonie of the lay men as of priestes 66.82.163 a. 31 That D. Martin hath vsed to many lyes yf his cause were good insparsed in his booke part wherof be touched 43.44.45.50.51 52.53.54.55.56.107.115.136.145.151.157 c. 182. b. 216. c. ¶ A preface to the reader WHere by chaunce came into my handes of late a booke sent from beyonde the sea wherein was highly magnified a treatise written by one Thomas Martin doctour of the Ciuile lawe and there muche labour bestowed to disproue the lawfull matrimonies of Ecclesiasticall Ministers There came to my remembraunce a certayne wrytyng beyng in my custodie gathered together and written in the raigne of Kyng Philip Queene Marie wherin much of the treatise of this Ciuilian is reproued Which said booke was written by a learned man of that tyme who shortly after dyed meanyng yf God had lent hym longer lyfe to haue confuted more of the sandye groundes principles of the sayde Ciuilian And thynkyng it at these dayes not vnprofitable to be read for this controuersie I committed it to the Printer praying thee good reader to beare with the maner of the wrytyng in some partes therof beyng more meryly penned then some graue wryter would peradueÌ„ture alowe of In which fourme of wrytyng somewhat he foloweth as he sayth hym selfe thexample of Sir Thomas Moore knyght in his booke of Dialogues for purgatorie This wryter abstaynyng yet from vnchaste tales such as be in his 〈◊〉 booke ouermuch insparsed and partly being in aduersitie gaue himself to some solace to refreshe his minde with yet vsyng fewer insultations reprofes then the vnworthinesse of the said Ciuilian by his vnreasonable chalenge myght haue moued him to Now because I wold nether adde to another mans writing neither diminishe the same I haue preseÌ„ted vnto thee good reader the whole booke as it is affirmyng this that thou shalt finde all his allegations truely aduouched by the writers that he doth name assuring thee also persuaded by the nature of the man whom I haue hearde wel reported that no malice or corrupt indignation moued hym to write as he doth but pure zeale to the trueth of Gods most holy worde to their instruction who woulde be taught in this trueth to the amendement of his aduersarie in his manifest vntruethes to the comfort of theÌ„ who loue God and his veritie and to admonishe all such as be eyther wylfully ignoraunt or malicious well to expende
wealthe to the consideration of equitie and moderation in this cause if I feared not that the reste of the Clergie as yet vnspoken to would be greeued to be passed ouer in sileÌ„ce as either neglected or contempned by whose importunitie as the common opinion goeth or for whose gratification as the deuision of the common spoile declareth at the eye This sharpe seueritie is exercised and rigorous extremitie executed in the maner of the late depriuations although for my parte I can not nor will not comprehende all the whole Clergie vnder one note in this matter beyng perswaded with my self that thei maie bee considered in triplici differentia that is to bee of three sortes Some for the brotherly pitie that is espied in theim to bee onely spoken to but with interpellation with many for want of indifferente affection to bee expostulated with but the moste parte so spitefully extreme and cruell in their tragicall doynges deseruyng neither gentle interpellation nor frendly expostulation but plaine accusation and manifest condempnation And though I maie be moued in myne owne persone with the vnworthines of suche doynges consideryng the case as a cause of trueth and a cause publike touchyng all men in the Common wealthe I truste to expende the matter yet truly in it self as well to winne the more credite of them to whom I shall speake as also to moue the parties in heuinesse to quiete and to reduce theim to a more reasonable temperaunce in them selues not to be greeued with the whole for the vnreasonablenes of a parte of the whole And as I must in this my writyng desire them whiche be aduaunced or maie bee by the depression of their brethren to take indifferently that whiche I shall speake confusedly either here in this my appellation vnto them or in the bodie of the booke folowyng distributyng the waight and charge of my wordes vppon the saied three sortes of the Clergie as of congruence thei maie bee seen worthie so muste I also entreate hos fratres meos lugentes that is these my mournyng brethren thus bereued from their spirituall children daiely hearyng paruulos suos petentes panem non sit qui frangeret eis that is their little ones crauyng for breade where no man is founde to breake it vnto them I saie I must request of them not to be offended with me though that I doe not entreate their cause more sharpely and egarlie then I doe For as I doe knowe that to these persones musica in luctu sit importuna narratio mirthe in mournyng is pastyme out of tyme so the other maie chaunce to iudge more lightly of the weight of the cause beyng so easely without galle examined whereby peraduenture it shall leane obtusiores aculeos more blunte prickes in your myndes whom it doeth concerne But lette them bothe yet remember ê™ aliquando etiam holitor valde oportuna loquutus est that sometyme the poore herbe seller hath spoke well to the purpose How soeuer it shal be reputed my minde was to doe good in the cause whiche I take to be gods and the common wealthes without exasperating either parties the one with to muche anger the other with to muche heauinesse My desire is that thei who bee greeued in deede and feele the smarte maie retourne home into their hartes and saie humbly to almightie God Omnia quecunque fecisti nobis o domine in vero iudicio fecisti quia peccauimus recessimus a te Whatsoeuer thou hast doen vnto vs O lorde accordyng to thy right iudgemente haste thou doen all vnto vs because we haue synned and departed from thee Not yet so muche for conscience in the facte it self as for some euill circumstaunce precedyng or folowyng the facte partly knowen to God in the secrete of their hartes partly perceiued to the eyes of the worlde in their offendyng And yet notwithstandyng vpon their meeke repentaunce to accompt them selues inter secundum deum lugentes quibus tandem retribuetur consolatio EmoÌ„gest those who in the feare of God doe mourne who at the length shall receiue comforte So againe would I wishe ii Cor. vii that suche as for the successe that is growen to them by this alteration where others be cutte of and thei graffed in and so might be inter secundum mundum ridentes qui iam gaudent exultent emongest them that after the worlde doe laugh who now reioyce and triumphe that yet ne efferantur animo sed timeant potest enim deus denuo inserere illos that thei be not pufte vp but feare rather for God can plaÌ„te them in againe Luke xxi that thei take heede Ne corda eorum grauentur crapula ebrietate curis huius mundi that their hartes bee not ouercome with surfettyng and dronkennes and the cares of this worlde And againe euen so to confesse to God in their hartes ê™ non propter mundiciem manuum suarum propter aequitatem cordium suorum haec contigerunt illis sed expendant ê™ iudicium domini inscrutabile sit Imo timeant potius ne verum in illis aliquando possit videri Psal. ixxii propter dolos posuisti eis deiecisti eos dum alleuarentur That these thynges happened vnto them for the clearnesse of their owne handes or the vprightnes of their owne hartes but rather let theÌ„ consider diligently that the iudgement of the lorde is vnsearcheable yea let them rather feare leaste that maie truely bee verified vpon them For their craftie dealynges hast thou made an ende of theÌ„ and whilest thei were in the waie to prosperitie and honor thou didst cleane ouerthrowe them And if thei will for their further contemplation thei maie reade out the whole Psalme And yet againe not so to beholde their chaunce as it is by aucthoritie fallen vnto them to be proude of their possession but rather to turne their meditation to expende their consciences by what meanes mediations thei be crepte into their roumes to make Christe a good answere Amice quomodò huc intrasti Math. xxii Frende how camest thou in hither And againe let them consider what purposes and intendementes bee in their heartes to doe their offices to walke in what faieth in what charitie that at the laste thei make their finall answere good Luke xvi when God shall call them to an accompt with redde rationem villicationis tuae render an accompte of thy Stewardship yea let bothe the parties as we all ought haue this depely in remembraunce ê™ mundus transit concupiscentia eius that the worlde passeth awaie and the luste thereof Vt qui gaudent sint tanquaÌ„ qui non gaudeant i. Ihon. ii i. Cor. vii qui plorant sint tanquaÌ„ qui non plorant preterit eniÌ„ figura huius muÌ„di That thei which reioyce be as though thei reioyced not and thei that lamente as though thei lamented not for the fashion of this worlde fleeteth awaie And here I proteste before God to all the
hoc reportabit a dnÌ„o Knowyng this that what good thyng soeuer any man doeth the same shal be rewarded at the Lordes hande But as for suche other what name soeuer thei haue that neither haue the true chastitie in deede nor yet haue any zeale or desire therto yet make moste boste therof whiche of méere malice and peruerse will rage as thei doe either to satisfie their owne corrupte heartes for lucre sake or to flatter other to wynne a thanke I can pronounce them to bee no other but those of whoÌ„ S. Paule propheceth should come in the latter daies of whose conditions I shall reporte you a parte ii Timo. iii. Homines amantes sui auari fastuosi superbi maledici ingrati carentes affectu calumniatores intemperantes immites proditores praecipites inflati habentes formam pietatis sed qui vim eius abnegarint c. Men that shall stande highly in their owne conceipt couetous greate bosters proude in them selues with the hurte and contempte of other cursed speakers and reporters vnkinde and vnthankfull to them that haue doen them good without affection of humanitie quarellers and promoters riâ—tous in all intemperauncie vnpitifull more like furious beastes then men betraiers of their frendes rashe doyng all thynges on head blowen vp with perswasion of vanitie pretendyng holinesse and good liuyng but yet deniyng the vertue and truth thereof in effect Suche be thei as can not abide the wholsome doctrine seing their eares itcheth and glowe at the truthe and therefore tourne them awaie from it and betake them to lyes and fables For the gorgious settyng for the whereof thei call to them suche doctours and writers by heapes as bee aunswerable to their lustes and filthie desires to blinde the eyes of the vnlearned coumptyng them selues greate clarkes and doctours of the lawe i. Timo. i. But yet sainct Paule writeth neither vnderstandyng what thei speake nor what thei affirme of whom in conclusion the last parte of sainct Paules prophesie shal bee fulfilled howe finely so euer thei counterfete it out Scz. quia resistunt veritati homines mente corrupti reprobi circa fidem non proficient amplius siquidem amentia illorum manifesta erit omnibus Because thei resiste the truthe as thei bee men corrupte in harte and minde and for that thei erre in the faithe thei shall not preuaile at length for their madnesse shal bee vttered to all menne But as the number of good and sincere men hath béen alwaies the fewer So at these daies maie we see what swarmes there be of ignoraunt and wilfull men i. Timo. iiii of whom S. Paule maketh mention whiche haue their consciences marked as with an hote froÌ„ dispisyng the institution of God in Mat. 24. tract xiiii Duri praeceptores as Origen saith Qui non solum quae docent non faciant sed etiam crudeliter sine misericordia non secundum existimationem viriuÌ„ vniuscuiusque audieÌ„tis Sed maiora ipsa virtute ipsorum iniunguÌ„t vt putà qui prohibent nubere ab eo quod expedit ad immoderataÌ„ immunditiaÌ„ compellunt Harde masters as Origen saith who not onelie leaue those thinges vndoen which thei teach but also inioigne cruelly and without any mercie greater thynges then theim selues bee able to beare not accordyng to the expending of the strength of euery one of their auditours namelie thei that doe forbid to marie and compell them froÌ„ that whiche is expedient for them to vncleanes immoderate Thei pretende to be louers of puritie but yet be bonde slaues to all corruption Quia polluta est mens illoruÌ„ conscientia for both their minde and â—oÌ„science are poluted of conscience thei doe not that whiche thei doe In quest noui vet testamenti faith S. Augustine Sed hoc in hypocrisi inimicitiarum causa facere denotantur corrupta mente aliud scienâ—es aliud profitentes c. Et quia sanctitatis castimoniae amatores esse se simulant nuptias esse dicunt damnandas vt per hoc commendeÌ„tur populum a veritate auertant That thei doe thei doe it in hypocrisie onely for enemities sake of a corrupte mynde knowyng one thyng and professyng an other c. And because thei would appeare to bee louers of holinesse and chastitie thei saie mariages be naught so to winne a praise and to tourne the people from a truth For that thei be proude of their false righteousnes saieth sainct Gregorie thei despise all others thei wyll condescende to no mercie in the infirmitie of their brother but shew onely disdaine and indignation Against whom Chrisostome inueigheth sharplie Sermone de anathe furibundi nugaces contentiosi qui neque faeiunt quae dicunt neque de quibus affirmant in hoc vno tantum audaces quod Dogmata statuant Anathemata declarant ea quae maxime ignorant Furious vaine ianglers contentiouse whiche knoweth neither what thei saie nor forseeth what thei do affirme In this poynt onely wonderous bold that thei make articles of the faith and that thei award cursses and excommunication for suche thinges whereof thei bee ignoraunte Hereof riseth it saieth he that we be but a iesting stocke to externe nations and to the enemies of our faith and be reputed as though we had no maner regarde at all of honestie of lief Multi sacerdotes saieth he pauci sacerdotes Multi nomine pauci opere Many priestes but yet few priestes Many in name but fewe in worke And yet these be thei whiche must and will haue the highest roomes in Synodes and Conuocations whiche will not be iudged by their faith De prescri haere but by their persones contrary to Tertulians rule ex personis probamus fidem an ex fide personas Doe wee allowe the faieth by the persones or the persones by the faieth Thei professe to knowe God in worde passyng all other but by their doynges thei plainly deny hym Yea thei persecute hym in his members thei persecute the faithe and doctrine that he hath lefte behinde hym What though thei pretende to honour God to honour his Prophetes to reuerence his Apostles Yet they hée no others then successours of the Pharisies saieth Chrisostome Prophetas quidem Martyres colunt filios autem Prophetarum MartyruÌ„ Homelia 4 in Matth. persequuÌ„tur Mortuorum sanctorum cultores viuoruÌ„ persequutores Si autem martyres colunt quasi qui veram confessi sunt fidem quarè persequuÌ„tur eos qui fidem eorundem Prophetarum Martyrum confiteÌ„tur c. Thei honor the Prophetes and Martires but thei persecute the children of both Prophetes Martires Thei reuerence the sainctes that be dead and persecute such sainctes as be a liue If thei estéeme the Martires as who confessed the true faithe why persecute thei theim that professe the self same faithe of those Prophetes and Martires And as Chrisostome perceiued it true in his tyme so doeth holie Barnard coÌ„plaine of it in his daies Heu heu
vaine labour speÌ„t and daungerous to haue the people wise in knowledge and thought that muche preachyng broughte in but heresie where ignoraunce was the mother of obedience and quiete behauiour of the people to their Lawes But if any of theim thought good for maners sake to haue some sermons in their Cures thei had Friers at their handes ready to supplie suche partes at their pleasure And what neded thei to bee residente where thei were otherwise set on woorke some to bee surueiours of landes some receiuours some stewardes some clarkes of the Ketchin many gardiners and orcharde makers for commonly this was the trade the better benefice the cure the more the seldomer was the Person or Uicar resident at home But I maruaile how this Ciuilian can be so impudent to laie the greate faulte of all these disorders vpon the Patrones as though thei had the orders of clerkes either in their admissions or in their residencies Again if the Ordinaries were as iustly thei might bee charged for geuyng suche occasion of contempte of the Priestes why on Gods name did thei not prouide for to represse this enormitie Why made thei not Lawes and Canons or if thei made suche why did thei not execute suche Canons to reforme this foule disorder whereof thei so muche complain Is it reason to crie out against other men who iustlie sawe cause to despise suche rable of rude and filthie Goates and thei theÌ„ selfes whose faulte onely it was for suche to bee admitted to goe quite vnder suche a â—â—ie forme of complainyng as this Ciuilian here gloriously laboureth to blind the Queenes eyes with Though he would not in so plain and manifest a matter dissemble the cause of this contempte of clarkes yet would he haue it other where drawen then where it should be laied O craftie and wilie Foxes in their generatioÌ„ The penner of this solemne preface might well haue taken him self by the nose in this disorder and laied his hande on his owne harte and seriouslie to haue confessed his faulte with other of his brethren and earnestlie to haue laboured with his brethren to haue reformed it For of conscience in this preface I must excuse this seelie Ciuilian whose witte and studie could not couch vp suche matter in so glorious a stile He was abused by others who set hym a worke to beare the name and to desire a fame of so gaie a booke rather then the aucthour of it in deede yet because he deliteth to be father thereof he must be spoken to as the aucthour thereof whiche be like he so muche glorieth in But sir Ciuilian I praie you if this matter be worthie so tragicallie to bee cried out on what meaneth it that it is not at the laste reformed in these times now that the faulte is so manefestlie spéede Do we not yet see by what meanes by what deseruinges and worthinesse men bee now presented and admitted into the clergie Doe we not sée horse kepers and the basest sort of all men without all knowledge of Gods worde now adaies admitted and allowed Doe wee not sée how thei intrude theim selues moste ambitiously And yet be not repelled by the Ordinaries If this be so greuous an enormitie that should ouer reach their powre to redresse why do not thei sue by peticioÌ„ to the Quéenes highnes to haue it reformed emong suche other greate surmised deformities whereto not couertly but openly and therefore the more impudeÌ„tly this Ciuilian onely imputeth the decaie of true Religion and right estimation of the ministerie as the pretense of his Epistle doeth necessarilie minister to the reader that he meaneth Excepte peraduenture Pighius his leader and lanterne in this whole cause telleth hym not so farre or excepte he forgotte of purpose what greate occasion was offered thereby to hym to haue saied somewhat more for redresse if he had meante in deede the true reformation of thynges amisse in the Clergie Wherein good reader note this Ciuilians Philosophie howe wittelie and grauely he thinketh to wade in the deepe of this cause beleuyng to goe so inuisiblie in this matter that his freÌ„des will not and his enemies can not spie hym or if thei doe he careth not greatly so that certaine be pleased I assure you this his beginnyng well expended declareth what a free vpright minde is in hym farre from flatterie to take vpon hym to teache or goe about the earnest redresse of thynges out of order Moreouer let it bee considered how little truthe he purposeth to performe in the processe of his principall matter when he forgettyng his truthe chargeth them whom he calleth heretiques with so many vntruthes and lies vntruely in his Episile euen in the entrie saiyng that thei make the ministerie but a bare ministration in that the prophane the holy Sacrament of Orders and deny it to bee an holy thyng if ye had saied that the order of Ministerie is an holie thing none of them would haue reproued you but to make it a Sacramente to make it an office of sacrifisyng that must thei still deny ye saie that the heretiques as ye cal theÌ„ make the ministration but a bare ministration as though ye would haue men thinke that your ministers be not dumme ministers but ministryng to the peoples edification in all their doynges not bare and naked Ceremonies but the liuely and sauorie misteries of Christ. Ye auouche that the heretiques would haue the people to elect them where bylike your ministers come in immediately by the holy ghost and not by men as these daies declare how thei enter Ye saie that the heretiques affirme that euery man in Baptisme is appoincted to the externe Office of Priestes administration without exception by whiche saiyng ye shewe your self to be a captious deprauour of their saiynges or els declare your enuie to the holy woorde of God whiche attributeth the name of a prieste and of a kyng onely in respect of Spirituall rule and offeryng Spirituall Sacrifices to God to euery laie christian man and woman But belike ye would haue your Priestes annointed to haue onely the aucthoritie of sacrifisyng Christes bodie and none to bee in felowship with them in that action Ye saie that the heretiques would haue all order and decent distinction of estates in apparel and other notes to be banished and that thei should affirme that all Priestes and Busshoppes must of necessitie marrie whether thei haue the gift of sole life or no and these ye note for groundes whereon the heretiques builde Sir it is a shame for you so impudently to sclander their saiynges and writynges that any where thei should so write but what care ye to charge them with lyes apparaunte when ye be not ashamed to saie that thei be so beastly and ignoraunte that thei should teache that the felowship and companie of a woman in a spirituall man is a meane to perfite Religion and single life to bee an hinderaunce to the same and that thei should despise all maner of virginitie and
his master for the most cankered heretique in the companie Well seyng it is so that we be condempned for heretiques because we smell of perfumes and whot sauoures and delicate fare c If it be true that Martine saieth then take you hede you féelâ—e soulde Papistes of youre nedeles breakefastes of your stretch belly diners of your gluttonouse suppers reare suppers blousing bankettes and Epicurious fare Take heede of youre hoote wines of your hote spices and continuall iuncketing cheere Take hede héede howe you vse bawmes or strong sauoures Take héede ye painte not youre faces to make you séeme more beautifull then you be in déede Take héede ye cary not cloues or some like thing in youre mouthes to saue youre breathes from stinckyng Take héede ye dwell not in the North whiche is an other of Martines notes for in case you offeÌ„de in these thynges your great learned procter master D. Thomas Martin the Lawier by his diuinitie hath proued you all Heretiques And as touchyng my self and other whom it pleaseth Martin to call Heretiques wée are conteÌ„ted lette this be the issue whether of the Papistes or of vs haue more of these notes let theim bée called Heretiques with shame enough And let the other side be called Catholikes and Christians accordyng to his clarkely determination Oh saieth Martine if sainct Hierome had liued in our daies trowe you that he would haue writteÌ„ lesse of our maried priestes Uerely it might be thought if he were a liue at these daies sawe Martins writhyng of his writyng he would not iudge Martin one of the wisest appliyng that S. Hierome spake of the filthie vnmaried Heretiques to the godlie maried Priestes of our daies For besides all other profes this one where S. Hierom saieth he speaketh of them qui pudiâ—itiam amare se simulaÌ„t as Martin also alledgeth that is which pretend thei haue a loue to chastitie shewed plainly that his saiynges muste be applied to suche vnmaried as the Popishe Priestes be and can not bee applyed vnto them whiche without dissemblyng their infirmitie for the auoidyng of fornition take them wiues and liue the godly estate of Matrimonie Also besides his plaine wordes qui pudicitiam amare se simulant i. whiche pretende that thei loue chastitie the Heretiques which sainct Hierome rehearseth for profe and example were vnmaried priestes therefore as thou séest must néedes be applied to suche a wiâ—eles dissemblyng generation as S. Hierome noteth Antechrist their holy father Yea and it is further to bee thought that if he were these daies aliue he would commende doctor Luther Oecolampadius Doctor Capito Bucer and Doctor Peter Martyr for the sinceritie of their doctrine and for that with writyng vpon the scriptures thei haue geuen suche a light as S. Hierom his eyes would be ioyfull to see though it were with the retraccatioÌ„ of other things beside those wherwith his frendes charged hym in his bookes against Iouinian suche like as I haue noted before It is like that you fell into this wishe of S. Hieromes life in these daies because ye would finde some waie to tel the world that Oecolampadius Capito and Munster were Monkes or Friers and afterwardes maried men No man can iudge otherwise that noteth your processe and perceiueth the desire that your toÌ„gue hath to liyng Wel seing Capito was no MoÌ„ke nor Friar as you report hym you shall not chose but suffer me to saie this is an other of your lies For it is true that of these al that you report he was neither Monke nor Friar And in case thei had been as doctor Luther doctor Bucer and the other were it could neither further your matter nor hurte oures vnlesse it bee to ease your tongue a little when it is desirous to raile And where you saie their mariage was bothe against the Lawe of God and the Lawe of man and also where in the seconde Chapiter of your booke you saie it is an olde heresie newe scoured I doubte not before I haue doen with you The mariage of Priestes is an old truth newely made heresie by the Papistes and your fellowes ye shall see it proued before your face that it is an old truthe taught by Christ and his Apostles newlie by you Papistes and Gods enemies made heresie In whiche discourse it shall also appeare that D. Luther doctor Martyr c. were not the first founders of this religion as you sclanderouslie reporte but the Patriarches the Prophetes and Christe and his Apostles But seyng Martine brought in this matter but for a railyng purpose I will leaue it of for this present And will tell thee good reader of an other solempne lye that Martine hath made whiles his tongue runneth railyng after D. Luther He saith there that Luther hath written in his booke de captiuitate Babilonica Si vxor non possit aut non vult ancilla venito That is to saie If the good wife can not or will not the good man maie take his maide Speake againe Martine where saieth Luther these woordes Thou saiest in his booke De captiuitate Babilonica The self same lye maketh Pighius of Luther Take that booke in thy hande good reader and read it ouer when thou findest there as doctor Martine doeth report I am content let it be saied that I haue sclandered Doctor Martine if not testifie with me that he is a liyng witnesse and one of those Doctors whom the Apostle calleth Pseudoprophetas in populo i. Peter ii falsos doctores qui clam inducent sectas perniciosas That is false Prophetes emongst the people and false liyng Doctors whiche shall priuely bryng in pernicious sectes I assure thée good reader that is a foule lye that Martine and Pighius his fellowe maketh of Luther For that saiyng whiche thei all alledge in Latine as though it had been so by Luther peÌ„ned is not in all that booke where Martine moste shamefullie aduoucheth the same to bee Shame ye not you Papistes that suche a loude liyng bablar and so false and vaine a manne hath taken vpon hym the defence of your cause Whos 's owne mouth and penne condemneth hym for an open lyer Tremble ye not to shedde any mannes bloud vpon the report of suche an impudent man as he is I will not hide froÌ„ thee good reader Luthers iudgement in that booke concernyng that matter In one place there speakyng of the impedimentes of Matrimonie he saieth that if the man bee suche a one by nature that is impossible for hym to doe the duetie of a husbande The papistes can not abide Luther wheÌ„ he teacheth their awne doctrine then his contracte with a woman shall not binde her to be his wife and this is his reason Quia error ignorantia virilis impotentiae hic impedit matrimonium Because saieth he the errour and ignorauncie of the impoteÌ„cie of the man in this case letteth the Matrimonie which saiyng if you papistes would condemne ye coÌ„demne the doctrine of your owne
and curteously rebuked of him And ye saie that HildebraÌ„de reformed the priestes which were in the tyme of that Scisme newely stollen into Marriage Where Nauclerus expressyng the storie reporteth that when the Archebushoppe of Mogunce sentiens non parua constare opera vt tanto tempore inolitam consuetudinem reuelleret c. Understandyng that it would coste hym no small labour to vndoe and dissolue that custome of Mariyng by so long tyme rooted and to reforme the whole worlde in her olde and weake age agreably to the rules of the primatiue Churche determined to deale more moderatly with them And Cardinall Benno which was a Cardinall in his daies declareth how cruelly the Emperour was handeled by hym that when this foresaied sainct Gregories counsaile tooke no place where he hired a desperate man to waite the saied Emperour in his oratorie where he vsed to say his praiers to haue slaine hym by lettyng a stone fall doune froÌ„ the roofe vpon hym at the laste after the said Emperor had laine longe flatte at the feete of one of the Popes legates askyng and crauyng the Churches mercie â–ª whiche was vtterly denied hym was finally deposed from his Emperiall dignitee as the storie is lamentably written by the saied Benno But as for this saied Innocent the firste how holy soeuer he was in suche holy decrees so sone followyng his noble predecessour Siritius in whose woordes and phrase he treadeth in as holily and as nigh as ye treade in Pighius steppes yet I thinke ye obey not all his decrées For he decréed that Saterdaie should be fasted because saieth he Christe laye in his graue on the Saterdaie and the Apostles fasted the Saterdaie Which decree of his for fastyng is as well kepte as his decree for chastitée emong the moste part of his shaueÌ„ subiectes or as Telesphorus statute is by foolishe gloses trifled awaie in the decrees Dist. 4. statuâ—â—â—s But how holy soeuer he was in his vowe of chastitée belike he vowed not wilfull pouertie For his infinite vesselles of plate whiche he gaue to the churche of Rome his wonderfull buildinges of churches houses common Bathes there declareth that he died no great beggar Neither in déede was he bouÌ„d to that vowe now for it was after the gift of Constantine after whose daies the bushops of Rome neuer were made them selues Martyres or sainctes but then became to Canonise sainctes that were catholike like CoÌ„stantine and made Martyres of other menne suche as were barkers against the libertees of the Churche In deede this holy Innocent was from Peter as Marianus Scotus writeth the .xxxix. Pope where Melciades was the laste Pope martyre whiche was in order from Peter the .xxxiij. whiche did shedde their bloude saieth Fasciculus temporum for the holy Testament of Christ. And as this Innocente was farre from Peter in succession of tyme so was he further from hym in succession of life and conuersation For Clement sheweth that he was so farre vnable to aduaunce the Churche of Rome as this Innocente did that he reporteth these to be Peters woordes Panis inquit mihi solus cum oliuis raro etiam cum oleribus in vsu est Indumentum hoc est mihi quod vides tunica cum pallio haec habens nihil aliud requiro hoc mihi sufficit Onely bread is my vsuall foode with Oliues and seldome with wortes and herbes As for my gramentes be suche as ye see a coote with a cloke and hauyng these I require no more saieth Peter for this sufficeth me And Christianus Druthmarus an olde aucthour about the yere of our Lorde 800. writyng vpon Matthewe the tenth Chapiter saieth that Peter helde his Busshopricke in Rome .xxv. yeres and yet had not for all that in his possession so muche as fiue foote of grounde of his owne It was greate pitee that good Constantine was not in these daies of the Churches infancie But yet perhappes Peter would haue taken no suche thynges at his handes as Siluester was infected with for his vowe sake As this Ciuilian maketh it an article of doctrine that Peter by a vowe lefte all thynges house lande shippe nettes wife and all So that by that example of his his successours haue sworne a vowe to drawe all thinges to them selues wiues onely except and yet in stede of them some other thinges It might be wondered at what should make Peter so poore and beggarie if this Ciuilian had not a readie answere to shewe this cause as he doeth declare in his booke the like Surely the charge of his wife his nise daughter Petronil made poore Peter to goe in a thredbare coote or els for scrapyng and purchasyng lande for his wife to set out his deare doughter the better for her mariage he spoyled the Churche patrimonie and left but bare walles Pag. â—33 neither Cope nor Uestimente nor siluer Chalice neither and yet kepte but bare hospitalitée to the greate dishonour of the Churche And these were like to bee the causes that he could not leaue so muche by Testamente to his owne Churche as this Innocent in the man age of the Churche was able to doe But without doubte Peter was in an vnluckie tyme and so was his See as vnhappie for .xxxiij. of his next successours loste their heades some as charged with treason and some with heresie one after an other whiche euill lucke if it should returne againe to the Bushoppes in Rome at their See I would bee suretie for them â–ª that thei would not iudge the ambition for the place so honourable as thei doe Although yet S. Gregorie the firste writeth De â—ura pastor parte 〈…〉 that it was then honourable to desire to bee a Busshoppe when he was like to bee the firste to goe to martyrdome for his flocke But now the Churche is better confirmed and coumpteth it honourable for Bushoppes to brennâ— their owne brethren Bushoppes if thei will take vpon them to stande for the holy Testament of Christe But let vs here what names this holy Innocent geueth to innocent matrimonie No holy names Cap. 13. II. iij I warrant you For he calleth it in the same Chapiter of that decrée that maister Martin calleth him an holy writer for carnall concupiscence filthinesse infidelitée and a life of the fleshe that caÌ„ not please God Whose veigne in holines this holy Martin foloweth righte vp and doune in his booke For he calleth the seconde mariage of Laye menne more lawfull then honest and bryngeth in many aucthoritées of prophane auctors that calleth their twise mariyng but lawfull incontinencie and nameth them adulterars by Lawe Ca. 4. and concludeth that Paule thereby was moued to forbidde Priestes to marrie twise But here it is méete to note what monition sainct Augustine gaue against suche bletherblowne wise men writyng de bono viduitatis Sicut bonum sanctae virginitatis quod elegit filia tua non damnat vnas nuptias tuas sic nec viduitas tua
the more diligently and carefully considered after long proofes and examinations that therby through the spirite of charitie and peace all matter of slaunder all presumption of enuious men and all oppression of our poore brethren be expelled out of the Churche And as no man of the brotherhod would â—e glad to be preiudiced by the iudgemeÌ„t of other euen so let not hymself rashely doe to an other that he would not haue doen to hym self Dist. 50. ponde That sentence saieth Calixt whiche excludeth mercie I require you brethren neither to stand to it nor yet once vouchsaffe to heare it but flee from it for mercie is to be preferred before all sacrifices and oblations Oh saith Cicero satis est homines imprudentia lapsoâ— non erigere vrgere vero iacentes aut precipitantes impellere certè est inhumanum Sed illudere etiam quos afflixeris extrema improbitatis linea est It is enough not to lifte vp theÌ„ whiche for lacke of takyng hede haue caught a faule but to thruste forwarde theim that runne headlong and to treade vnder foote theim that are downe that is surely muche vncurtesie but to skorne them also whom thou haste greuouslie harmed that without all peraduenture is the greatest villanie that can bee And yet let all this be spoken and meante not as chargyng all that haue been executours of this sentence by office that thei all without exception should procede in extremitie of will and indignation For euen emong theÌ„ hath there béen compassion perceiued as farre as the pretence of their commission would beare them Who remembryng them selues to beare about a bodie of like mettall and subiecte to lawe haue aduertised them selues to expend the cause of other pressed with lawe without extremitie sought of their owne hande of whom no lesse hope is conceiued but that as tyme and place will serue theim thei will in spiritu charitatis in a charitable spirite bee myndfull to represse the rage of others and to be sollicitours to saue and not to destroie Euen in like maner must charitie compell men not to iudge euill of many others of the Clergie beside aswell for their indiffrencie as also for their continencie who by the secrete gift of Gods grace whiche in occulta interrogatione tentationis De virgin Capi. xliiâ—â— i. in secrete discusmente of their temptation as S. Augustine writeth is perceiued in theim selues and by further assistaunce of the saied grace neede not that remedie that other were of conscience compelled to resort to to which kinde of men no worse shal bee saied of me at this tyme but that thei glorifie God in the thankefull vse of their gifte that thei dispise not the poore Publicans confessyng their infirmities Nam vnusquisque propriuÌ„ donuÌ„ habet a deo alius quidam sic alius autem sic For euery man hath a peculiar gift geuen vnto him of God some after one sorte some after an other And as the said S. Augustine saith Cap. xl Qua equitate ille faciat alios sic alios auteÌ„ sic homini nosse aut impossibile aut omnino difficile est fortasse ideo latet vt plus timeatur minus superbiatur With what vpright indifferencie God hath endued some men to be of this sorte and some of an other that is either altogether impossible to bée knowen of man or els verie harde and perhaps it is therefore hidde that men the more stande in awe and lesse bee puffed vp with pride And that thei heare againe what he admonisheth Aug. de virgin Sectatores sectatrices perpetuae continenciae sacrae virginitatis admoneo vt bonum suum ita preferant nuptijs ne malum iudicent nuptias neque fallaciter sed planè veraciter ab apostolo dictuÌ„ nouerint qui dat nuptum benè facit qui non dat melius facit si acceperis vxorem non peccasti si nupserit virgo non peccauit I admonishe them that bee continuall folowers of continencie and holie virginitie bothe men and womeÌ„ that thei so preferre their good state vnto mariage that thei iudge not mariage to be euil and that thei knowe for a trueth that the Apostle spake vnfainedlie and not deceiptfullie when he said He that bestoweth his virgine in mariage doeth well but he that doeth not bestowe it doeth better And if thou take a wife thou offendest not and if a virgine marie she synneth not And with saincte Gregorie Ita preeminere virginitatem coniungio sciant In pastora parte in Ca. xxix vt tamen se super coniuges non extollant quatenus dum virginitatem praeferunt se postponunt illud non deserant quod melius esse estimant se custodiant quo se inaniter non extollant ne superioris ordinis celsitudine se caeteris praeferant cum ab inferioribus quanta se melius agantur non ignorant That thei maie knowe how virginitie doeth so excell mariage that yet thei doe not extoll theim selues aboue the maried so that while thei preferre virginitie and bace them selues thei neither forsake that whiche thei esteme to be better and for all that kepe them selues so as thei doe not vainlie exalte them selues neither preferre theÌ„ selues to others by reason of the excellencie of their higher state knowing how greate thinges are better doen of their inferiors By whiche humilitie and charitie thei should moue God not onely to stablishe in them that whiche he hath begunne and to bryng it to good ende But also further to graunte vnto theim Ceteras virtutes verae virginitatis pedissequas Aug. in Psal. 75. quae verè ornant ipsam virginitatem sine quibus ipsa virginitas vel in se mortua est Chri. i. Co. vii vel etiam turpis Nam in hoc definita est virginitas vt sit sancta corpore spiritu vt adhereat deo absque vlla distractione i. other vertues whiche as waityng maides folow virginitie whiche in deede doe beautifie virginitie and without the which virginitie her self either is as deade either is scarce cleanlie For herein is virginitie certainly described that it bee holie bothe in bodie and spirite that it cleane vnto God without any separation Suche as these bee qui ita humiliter de se sentiant vt supra caeteros se non extollant that thinke so lowlie of theim selues that thei extolle not them selues aboue others for that thei bee docti diuinitùs vt diligant inuicem taught of God to loue one an other Rom. v. Et quia charitas dei diffusa est in cordibus eorum per spiritum sanctum qui datus est illis and because the loue of God is powred into their hartes through the holy Ghoste whiche is geuen to theim thei néede no other impulsor to moue theim no other sollicitour to insist vpon theim to doe good in the tourne of their tyme. Ephe. vi Illud scientes ê™ vnusquisque quod fecerit boni