of deuils to forhyd them to marry whych hath professed your presthode and monkery I feare me your heade is to ydell to persyst in thys true confessyon Obiectio ☞ S. Augustyne sayth libro xxx Contrâ— faustum Manicheum ca. lx Iterum si ad vir ginitateÌ„ sic hortaremini quemadmoduÌ„ hoy tatur apostolica doctrina Qui dat nuptum bene farit et qui non dat nuptum melius facit vt bonum esse nuâ—tias diceretis sed melidrem virginitatem sicut facit ecclesia non vos spiritussanctus ita pronunciaret dicens prohibentes nubere Ille enim prohibet qui hoc malum esse dicit non qui huic bono aliud melius anteponit et cet Marryage is lawful in euery personâ— but the mockynge of God breakynge of promyse and intidelyte wyth God goynge backe from a godly purpose after hys vowe is daÌ„pnable in euery persone as S. Paulc sayth as I vnderstande hym Responsio I iudged afore that this bnsy chaplaine wolde not longe perseuer in the truthe He falleth now agayne as a dogge to his vomyte and as the sowe that was washed into hys olde fylthy puddell ii Pet. ii For here he seketh to proue that the tyrannouse enforcementes of Antichristes shauen captaynes to the odyouse obseruaciyn of hys prophane vowes is no forbyddynge of christen marryage But he goeth here to preposterously â—o wurke to thryue by hys occupacion For in these hys arsewarde procedynges he woulde haue vs iudged Manychees that do affyrme christen marryage to be an ordre lawfull for all sortes of people which otherwise can not auoide fornicacioÌ„ But he and his vngodly rable shall supplye the rowme of those Manychers so longe as they shall attempte by suche hypocrytycall colours perpetually to seclude theyr sorcerouse shauelinges froÌ„ that godly estate leauyng them weltering in the fowle lake of all fylthynesse For the Manichees were not they which affirmed the christen estate of marryage to be lawfull but coÌ„trary wise detested it as a thing horryble and hatefull theyr selues leading lyues in all beastly abhompuacyons And therfore thys typpet captayne in bringing fourthe here S. Augustynes authoryte against Faustus the Manyche is like to be pearced through wyth hys owne weapon and proued a malygnaunt Manyche But marke fyrst of all what plage doth folowe of thys chaplaynes inconstauncit In bryngynge fourth the. xxx boke of S. Augustyne agaynst thys faustus the Manyche for the maintenaunce of a mischefe he allegeth the. lx chapter that whole boke not hauyng so many chapters by liiii And thus is hys allegacion in that vi and not lx chaptre to be Englyshed Agayne if ye shulde so be exhorted to virginite as the Apostolyque doctryne vseth to exhorte As thus He that ioyneth hys mayde in marryage doth well and he that ioyneth her not doth better that ye myght say marryage were a good thynge but virginite the better like as y t church doth et cet Marke here the christen procedinges of S. Augustine The Manichees iudged both meates marriage to be things wicked vnclene And in detesting theÌ„ vnder colour of abstinence virginite they maynteyued moste execrable mischefes as ded of late yeares our vngraciouse papystes He wylleth theÌ„ here by the Apostles doctryne in suche kinde to persuade virginite that they therby semed not to condempne marryage or at the least to gyue matrymony a good reporte which they had not done afore time He denyeth it theÌ„ not but that virginite or the lyfe single is the better estate of liuing that isto say more coÌ„modiouse easye and free without charges cares and sorowes But not the more peyfight for perfeccioÌ„ is measured by fayth and not by maideÌ„hede Thus defyneth the churche sayth S. Augustine que vere Christi est ecclesia spe cially that churche whych is vnfaynedly Christes These fyue latyne wordes thys chaplayne clerely bannyshed declarynge therby as I take it y t he meÌ„t nothyng lesse thaÌ„ Christes true church Now foloweth y â— residue off Augustines texte If ye had so meÌ„t it saith he y e holy Ghost had not thus detected yow in calling yow y e forbidders of marriage For he forbiddeth marriage whych calleth it an euyllthing and not he which to y t good thing preferreth y e better etcet If the Manychees had so preferred maidenhed that they had not condempned marryage Gods sprete had not shewed or declared them as they were in very dede eueÌ„ deuilish teachers seducers deceiuers mockers hypocrytes heretyques blasphemouse apostataes Neyther had Gods open veryte condempned them for preferrynge vyrgynyte as the better or more coÌ„modyouse gyfte or as S. Paule noteth it more free to all godly funccions hauynge alwayes the fewar impedymentes i. Cor. vii if they had not ther with vtterly forbidden marryage namynge it a very naughty or detestable thynge fallynge therby to many inconuenyencyes as foloweth in the sayd vi chapter Denique vos eum precipue concubituÌ„ detestamini qui solus honestus et coniugalis est et quem matrimoniales quoque tabule pre se gerunt liberorum procreandorum causa vnde viro non tam concumbere quam nubere prohibetis Concumbitur enim etiam causa libidinum nubetur autem non nisi filiorum Nec ideo vos dicatis non prohibere quia multos vestros auditores in hoc obedire nolentes vel non valentes salua amicitia tolleratis Illud enim habetis in doctrina vestri erroris hoc in necessitate societatis Furthermore ye chesely detest that acte of generacioÌ„ which only is honest and coniugall that whych the matrymonyall couenauntes also beareth or aloweth for increase WherupoÌ„ ye forbid man not only the acte of generacioÌ„ but also the very lawfull offyce of marryage Copulacion maye as well be for wanton lustes as els but marryage is only for propagacion Therfor excuse not your selues to be no condempners of marryage bycause ye beare wyth a greate nombre of your secte which neyther wyll nor yet can be able in that pointe to obey yow to hold them still in frendship For the one which is contempt of marryage ye holde in your erroneouse doctryne and the other which is a tolleraunce among your selues ye are compelled to suffer least theyr more nombre wolde breake from yow In thys doth S. Augustyne declare the manyfest hypocrisyes of the Manychees as we maye in these dayes the most deuylysh dyssymulacions of our papystes Se now what thys busy chaplaine hath woÌ„ne here Now foloweth he wyth hys own coÌ„clusion as moche to the purpose as to set Paules steple on the toppe of Charynge crosse For though S Augustyne speaketh here of virginite yet maketh he no mencyon of vowes Marryage sayth thys chaplayne is lawfull in euery persone Thys is true saye I for it is both Christes doctryne Math. xix and also S. Paules i. Cor. vii et Heb. xiii Why than doth hys wycked
pynge of Gods commaundementes Here is so wayghtye a sentence as myghte wele haue commen from them whych were woÌ„te to synge that Psalme at their popish houres without deuocyoÌ„ it cometh fourth so freshly and with suche a courage of slouthe But it is good portasse doctryne As ye loue the scriptures so haÌ„dle ye theÌ„ yrkesoÌ„ly fayntly vnsauerly barreÌ„ly But as feble as cold as ye iudge them yet are they so full of lyfe and strengthe of Gods sprete that all the powers of helle are not able to preuayle agaynst theÌ„ And they wyl serue the scripture vowes at nede thoughe they serue not your popysh vowes They declare in Dauid besydes your feble affeccyon a faythe incomparable and an whole geuynge vp of hym selfe to God from all worldly cares A doctryne from aboue a demonstracyon of the ryghteouse a prophecye full of pythe a puryte of Gods wurde a consolacyoÌ„ in Godlynesse an hate of superstycyon a ryghte handelyng of y e scriptures a ful obseruacioÌ„ of Gods commaundementes an obedyence to Gods byddynges a symplycite of sowle a mekenesse of sprete a conscyence wythout cancre a strong loue towardes vertu a study for ryghteousnesse a despre of knowlege heauenly a feruent zele in the truth an alacryte of sprete an inwarde peace a ioye in the holy Ghost a dylygence effectuall a coÌ„stauncy in perfyghtnesse a mygthy perseuerauÌ„ce a gyft of Gods sprete a syncere relygyoÌ„ a detestacioÌ„ of ydolatry gods true wor shypp a worke whych most hyghly pleaseth God and dyspleaseth the Deuyll and an whole summe of Christianite Censura ☞ Uowes in the .xxx. chaptre of Numeri are giftes with prayses vnto God or offeringes with thankes geuyng And they pertayn to a feast of the Iewes called Clangor or the day of trompett blow ynge whyche feaste came but ones in the yeare and contynued but .vii. dayes after And therfore those vowes were not perpetuall Obiectio ¶ In thys senteÌ„ce ye seme to change the sygnyfycacyon of vowes and also to restrayne theÌ„ to one feast called Clangor For vows ye say are gyftes with prayses vnto god or offerynge with thankes geuynge And before ye sayd generally that a vowe in the olde law was a pro myse etc. How can it be both the promyse of a thynge and the thynge promysed And by the chaptre it selfe it maye seme to be taken for the promysyng of a thynge to God and not for a gyfte or offerynge promysed For the laste sentence sayth thus Si vouerit et iuramento se constrinrerit vt per ieiunium vel ceterarum rerum abstinentiam affligat animam suam etâ—â— By whyche wordes it apereth that a vowe is not taken for a gyfte or an offeryng but for the promyse of some lawfull thynge as fastynge abstynence or suche lyke Whyche promyse the wyfe or daughter is not bounde to perfourme if the husbande or the father by and by gayne â—aye Than yf a vowe here be not taken for a gyfte or an offerynge but for a promyse of anye lawfull thynge whyche promyse in some persones at some tymes in this chaptre is declared not to bynde It foloweth that those vowes do not pertayne only to the feast of truÌ„ pettes but to euery tyme and age whan so euer any suche vowe shall be lawfully made Responsio Where as I haue in that sentence changed the sygnyfycacyon of a vowe ye coulde not therwyth be moche offended wer ye not of a frowarde croked and quarellynge nature For y e best of your doctours in expownynge the scriptures doth so so wele as I are dryuen therunto by the dyuersyte of the places and circuÌ„staunce of sentences For restraynt of those vowes in the. xxx chaptre of Numeri to a feast called Clangor I shal answere yow here after I spake it in dede that a vowe is a promyse and the scriptures afore alleged out of Gen. xxviii Psal. lxv hath born me good witnes y t I spake y e truth in it whyche to rehearce agayne were but superfluouse But where as ye saye I spake it generallye for all vowes of the Byble ye shall take it to ye agayne as a lye of youre own forging For I neuer meane al vowes whan I speake of a vowe no more than I meane all men whan I say a man And as I called it there a promyse so call I it here a gyfte a prayse an offerynge and a thankes gyuynge to God and in all these wyll the scriptures honestly beare with me It is wrytten Leuit. xxvii Homo qui eximium aliquod votum nuncupauerit iuxta estimationem dabit A man that wyll geue a syngular vowe to the Lorde shall gyue it accordynge to the value or wayght Lo sir here is votum a gyfte requyrynge value or waight WhaÌ„ Iacob vowed a vow to God Genes xxviii in the daye of paymente that vowe was an offerynge of the tythes of all that he had geuen hym Whaâ— Dauid entered into the howse of the Lorde Psal. ixv the vowes that he payed were fatt brente sa cryfyces with the smoke of rammes and offerynges of bullockes and gotes Uota pinguium vestrorum non respiciam sayeth God Amos. v. I wyll not ones loke vpon your fatte offerynges Moreouer it is wrytten Psalm lxiiii Te decet hymnus Deus in Syon et tibi reddetur votum in Hierusalem exaudi orationem meaÌ„ etc. It besemeth the Lorde God to haue prayse in Syon a vowe shall be perfourmed to the in Hierusalem heare thou my prayer Lo here is a vowe called a prayse a prayer and a thankes geuynge In the. lv Psalme are vowes named laudationes that is to saye prayses or commendacyons And where as Salomon sayeth Prouerbio xv Uota iustorum placabilia all good exposytours calleth vota there prayers An hundred lyke testimonies are in the scriptures of the olde lawe Now lete vs returne to the. xxx chaptre of Numeri There is it wrytten Si quis virorum votum domino vouerit If any man vowe to the Lorde etc. I am sure y t to vowe a vowe is not to vowe the wurdes al ready spoken but the thyng promysed in that vow ynge It foloweth after in the texte Si congnouerit pater votum quod policita est If the father shall knowe the vowe that hys daughter hath promysed et cet Thys vowe was not the promyse of a promyse for than had it bene lyke the vowe that Dauy the Walshe man made vpon the sea whan he was in daunger of drownyng to offre a candell as muche as the shyppe maste whan he come ones to lande whyche ended in the promyse and wente no farther But it was the thynge promysed whyche is in some places of the scrypture a gyfte wyth prayses to God some where an offeryng with thaÌ„kes geuing as I haue proued here afore Ye axe me thys question how a vowe caÌ„ be both y e promyse of a thynge and the thynge
doctryne thys maye be for turmoylynge Thomistes but howe it myghte auayle any wele aduysed or sober christians I can not perceyue By ver tu of thys sophystycall aduerbe proprely he restrayneth the pryuate vowes of monkes and of prestes from the generalte whych he fyndeth in baptysme and all in the same dyffynycyon A very clearkely coÌ„ueyaunce But where as he thynketh it to be in those thynges whyche be lawfull and in mannys power to be perfourmed meanyng the chastyte of the seyd monkes and priestes wherunto they were not bounde afore Hys thinkynge shall stande voyde tyll he brynge fourth iuste proues by the scryptures of the newe testament and that wyll be I thinke ad caleÌ„das Grecas Of thys am I sure that both hypocrytycall monkery and massynge presthode are suche plantacions as our heauenly father neuer yet planted Mathe. xv but the vngracyouse father of Rome the pa triarke of all myschefe If he had sayd that to vowe or to promise lyeth in mannys power I had graunted it For S. Paule sayth Roma vii Uelle adest mihi To wyl is present with me But wher as he sayth that the thynges promysed do lye in our power that I vtterly denyâ— hym For it foloweth in the texte At vt faâ—iam bo num non reperio But to perfourme that whyche is good I fynde not As chastite is a gyfte of God so is it neyther folowed nor yet perfourmed of vs wythout hys gyfte For the perfourmaunce thereof is not the vowers but hys whych hath geueÌ„ the gyft Noui enim sayth S. Paule quod non habitet in me hoc est in carne mea bonum I knowe that in me that is to saye in my flesh dwelleth no good thynge The wyse man sayth also SapieÌ„ viii Scio quoniam aliter non possum esse continens nisi Deus det et hoc ipsum erat summa sapientia scire cuius esset hoc donum I perceyue that I can not kepe my selfe chast except God geue it me And a great point of wysdome is it also to knowe whose gyfte that is or froÌ„ whence it cometh Than is it presumptuouslye here spoken that it shulde be in our power Whan Christes dyscyples vpon certen occasioÌ„s iudged it not good to marry Mat. xix Christe made theÌ„ this answere Non oeÌ„s capaces sunt dicti huius sed his quibus datum est No man sayth he can awaye with that sayenge saue they to whom it is geuen And as touchynge them whyche chastened themselues for the only kyngedome of heauen whych is neyther in monkery nor massynge he concluded after thys sorte Qui po test capere capiat He that hath power to set hande vpon it lete hym apprehende it in Gods name Here is no man commaunded neyther yet counselled to make thereof by vowe a perpetuall bande For so myghte it be turned from a vertuouse fredome into an horryble temptacion and snare of the deuyl as that vowe hath bene to innumerable both men women In the circunstaunces of thys longe dyâ—fynycyon haue I smelled out this chaplayne of yours the compylat of this matter by these fyne rhetoryckes of monkery Our vowe our lyberte our chastyte in our power we may we wer bouÌ„d with such other lyke so that he can not hyde hymselfe But wher as he sayth he was not bounde to be chaste afore he ded vowe it he must proue himselfe a lyar For thys God commaunded Moyses to speake to the vniuersal multitude of Israel Leuit. xix xx Sanctificamini et estote san cti quia ego sanctus sum Be holy for I the lorde your God am holy Christ sayth also Luce. xii Sint lumbi vestri precincti Lete youre loynes be gyrt aboute And S. Paule i. Timo. v. Temetipsum purum serua Kepe thy selfe pure Sara the wyfe of Abraham was chaste So was Sara the doughter of Raguel Anna the wyfe of Helcana and Su sanna the wyfe of Ioachim yet they neuer vowed chastyte Paphnutius a maÌ„ of God sayd openly in the generall counsell of Nicea that Castitas was coÌ„â—ubitus cum propria coniuge A companyenge of men with their owne wyues in the acte of generacioÌ„ and no man there withstode him Lib. ii histo tripartite cap. xiiii A false and an hypocrytes opynyon is it that chastite can not dwell in man vnlesse it be vowed Zacharias the preste and Helizabeth hys wyfe were both chast the Gospell sayeth if chastyte be a perfectyon and a walkynge in the lawes and ordynaunces of God wythout reproue For why Erant ambo iusti coram Deo the texte sayth vitam agentes iuxta omnia precepta ac iura Domini irreprehensi Luce. i. Both wer ryghteouse afore God and so fashyoned their lyues after his lawes and preceptes that no man coulde fynde faulte with them Notwithstandynge Epiphanius affyrmeth in libro de heresibus that in the greate college of Hierusalem were serten Leuites whyche for their vowes sake wolde touche no woman in marriage but amonge them selues they wroughte sylthynesse vnspeakable And those sayth he wer the chefe in opy nyon amonge the people and moste commended of holynesse And for reprehendyng those viâ—es in theÌ„ was good zacharias slain Philypp Melanchton folowynge the seyd Epiphanius confirmeeh the same story in his commentary vpon Daniel ca. xi Saint Paule confesseth holynesse and honour in marriage and accordyng to them requyreth it to be vsed i. Thess. iiii Sciat inquit vnusquisque vestrum vas suum possidere in sanctificatione et honore c. Learne euery one of yow to vse hys vessel in holynesse and ho nour And what more can be loked for of all your vowes Naye I woulde they brought not with them the contrarye as fylthynesse and dyshonour Then maketh he a conclusion of his matter declarynge the nature of hys dyffyned vowe And so by our vowe sayth he we do restrayn our lyberte The chyldreÌ„ are we of fredom and not of boÌ„dage and our mother a fre woman by the death of Christ Galat. iiii The lawe of our profession is also a law of lyberte Iaco. i. And where as the sprete of the Lorde is there is perfyght lyberte S. Paule saith ii Cor. iii. In the name of God what lyberte wyll thys man restrayne by hys vowe If hys vowe restrayne these his vowe is a thynge moste wycked What lyberte wyl it than restrayne Lyberte to mar ry Than is hys vowynge a doctryne of deuyls for their doctryne only in all the scriptures is reported to forbydde marryage i. Timoth. iiii Saynt Paule the elect vessell of God sayth Si se noÌ„ coÌ„tinent nubaÌ„t Melius est enim nubere quam vri i. Cor. vii If they can not abstaine thaÌ„ let theÌ„ marry For it is better to marry than to burne And this is there spoken wythout restraynt or excepcion of vowes Obiectio ☞ And than we vowe
promysed Wherof I greatly wondre consyderyng that for your pleasure ye graunte a moche more maruele that is to saye In your massynges after your breathinges vpon the breade and wyne ye confesse the accydentes therof to be Christes bodye and bloud For ye saye that the former substaunces of bread and wyne are taken away by a newe creacyoÌ„ whych ye prodygyously name a transubstaÌ„ciacyon By thys ye shuld seme to be in doubte also whether Christe whyche was promysed was the same very Christe whyche came at the tyme appoynted Gala. iiii or nay If it wer lawful to axe suche questyons I myghte also axe of yow how Sara myghte be both wyfe and systre to Abraham bycause I fynde it so wrytten Genes xii xx Suche fryuolouse and vnlearned questyons bryngynge nothyng els but contencyon S. Paule forbyddeth vs to moue ii Tim. ii Tit. iii. ye ar a great wise prelate wel ouersean in matters if ye iudge votum in all partes of the Byble to importe one meanynge Ye fare lyke a symple surgeon or dogge leche whoÌ„ I sumtime knew whych had but one drynke for all dyseases and one salue for all sores Uotum in y t scrip tures hath not one only sygnyfycacyon but many Some where it is a knowledgyng of Gods benefyghtes some where a faythe in hys promyses some wher an adoracyon a worshypp a dedycacyon a fre gyfte a promyse an offerynge atythynge a prayse a prayer an abstynence an ordinaunce a ceremonye a sacryfyce a thankes geuynge and in certen places a deuocyon a desyre a daunger a destruccyon an Anathema or separacyon by death and such lyke but neuer any forswearynge of marryage Afore ye were muche offended bycause I called a vowe a promyse And nowe to proue it to be no gyfte ye admytt it for a promyse suche are youre mockes and toyes and ye proue it to be so by thys sentence of the same xxx chaptre Si vouerit et iuramento se constrinxerit vt per ieiuniuÌ„ vel ceterarum virtutum abstinentiam affligat animam suain If a wyfe hath vowed bouÌ„de her selfe by othe to humble her sowle by fastynge or other kynd of abstynence etc. And I graunt it yow that by thys it is a pro myse But if ye had gone on a lytle farther with the texte ye had founde it a gyfte For anon after it foloweth Quicquid vouerat atque promiserat reddet All that she hath vowed promysed she shall paye Though it were but a promyse at the bargayne or couenaunt makynge yet is it a thynge promy sed in the perfourmaunce or at the paymeÌ„t daye Tyme and place hath changed manye thynges That was in the howse a promise becometh in the temple a payment Haue ye forgotten your olde sophystycall dystruccyon potentie et actus wherwith ye were woÌ„t to bynde bâ—ares at your pleasur what remeÌ„ bre youreselfe Ye fare lyke them in thys poynt whych reckened a swearynge by the temple or aultre for no byndynge othe but the swearynge by the golde of the temple offerynge of the aultre Mathe. xxiii Christe sayth there he that sweareth by heaueÌ„ swea reth by the trone of God Lo sir how maye heauen be heauen and the trone of God Eyther ye were in doubte of your allega cyon Si vouerit by these staggerynge sayenges It maye seme It apereth afore and after or els ye wer â—â—yrily dysposed in your toyenge dalyaunce but ye haue worke manly mocked your selfe in the ende with a manyfeste lye callynge Si vouerit the last sen tence of that chaptre By lyke ye were in suche poste haste that ye toke no hede what folowed Loke better vpon it an other time for youre owne honestyes sake Ye call abstynence and fastynge thynges lawfull and so do I also in the kynde God lefte them in by hys appoynted rules But youre monkerye and massynge presthode for whome ye presentlye contende are nothynge so waÌ„tyng allowaunce of the scriptures but they are wycked offices and abhomynacyons in the blasphemouse kyngedome of Antichrist Wher as ye say y t the wyfe or daughter are not bounde to perfourme suche vowes if the husbande and father sayeth naye to it ye speake it trulye for the scripture there affirmeth the same Why than compell yow prestes monkes and nonnes to an indyspensable kepynge of their vowes of whom a greate nombre had neuer the full consente of father and mother O deceytfull mockers Yea why so tyrannouslye bynde ye them to that fylthye Sodome withoute redempcyon O illuders of ryghteousnesse God oure eternall father Hierem. li. God hys eternall sonne Mathe. xi and God hys eternall sprete Apocalip xviii hath myghtely called vs from thens Oure mother also whyche is Christes immaculate spowse by the voyce of Saynt Paule hath geuen thys charge to her chyldren Nolite iugum ducere cum infidelibus ii Corinthio vi Beare not that yoke meanynge youre vowe with the infydeles Ne commisceamini fornicariis i. Corinth v. Accumpauye not with those fylthye fornicatours Than conclude ye with as folyshe an ende as ye had pryncyples afore If a vowe saye yow be not here a gyfte but a promyse therof for certen tymes and persones then pertayne not those vowes to the feast of trumpettes Wele sayd maistre per sone and reasoned full lyke a polityque pultar If a nette be not a nette but y t shaddow of a nette than are we not lyke with our net tes to caâ—che anye wodâ—cockes this yeare Ser it is so wele taken there for a gyfte as for a promyse as is declared afore and ther for youre vâ—discrete argumeÌ„t is discharged But where as ye plucke those vowes from the feast of trumpet blowynge ye do them great wronge Better had ye done for them to haue lefte them there styll or els in some other place fitt for them than to haue lefte them here so desolate not knowynge where to become For there is now neyther age nor tyme fytt for theÌ„ among christianes though yow not onlyke a Iewysh Rabi appoynte theÌ„ al tymes ages Neither haue they bene sens Christes ascension lawfull S. Paule setteth so lytle by them that he calleth them feble tradycyoÌ„s and beggarly ceremonyes threttenyng the Galathianes dampnacion forturnynge to them agayne Gala. iiii Obiectio I se no cause why ye shulde saye they pertayne only to that feast seynge that fastynge abstynence and suche lyke paynefull workes be not gyftes and offerynges appoynted by God to be offered in that feast only I thynke yow thynke it no good reason to saye so because in the chaptre before mencioÌ„ is made of that feast and of suche thynges as God wyll haue offered vnto hym than I can not se why thys chaptre shuld more â—e restrayned to pertayne to the chaptre before thaÌ„ the nexte to thys entreating all thre of cleane dyuerse matters Therfore I wolde knowe what reason â— grounde ye take so