Whole Works, Tract 12
That by Gods worde it is lawfull for Prieſtes that hath not the gift of chaſtitie, to marry Wiues.
The cauſe that moued hym to write of this thing.I HaueHave ſéene and heard in diuerſe countryes, where I hauehave béene, intolerable perſecutiō agaynſt Prieſtes, that were compelled by weakenes of nature to mary wyues, for that intent that they might after Gods law, and mans law vſe an honeſt cōuerſation in this world. For the which thyng, I ſay, they hauehave béene ſore perſecuted, ſome caſt out of their countrey, ſome drowned, ſome burned, and ſome beheaded: Finally, all the cruelnes that could bée excogitated againſt them, men thought it to litle.
Wherfore I, that recken my ſelfe a debtour, and a ſeruaunt vntounto all mē in all thynges, wherein I may profite them, and ſpecially in thynges that apperteine to inſtructiō of their conſcience, hath taken vpō me, in this cauſe to ſhew my litle and ſmall learnyng: charitably deſiryng thē that bée ſome thing yet againſt this thyng, that they will let them ſelues bée taught, and inſtructed by Gods word, and not to ſet themſelues obſtinately agaynſte the verity of Gods bleſſed word. For our Lord can eaſely beare and ſuffer, an vnwilled ignoraunce, but a peruerſe malice and a froward reſiſtyng of his veritie, can hée not ſuffer, but thereunto is hée a mortall, and an extreme enemy.
Wherefore let men conſider, that if this article doth ſtand with Gods word, & …ith Chriſtes holy doctrine, that if then they reſiſte, and ſet themſelues agaynſt it, how that they doe reſiſte God, the which no man is able to performe. Certaine men there bée, Two ſorts of men.that of a very peruerſe, froward, and obſtinate mynde, doth ſet them ſelues agaynſt this article & other moe. And will in no wiſe admit either reaſon, or learnyng, but ſtill remaine in theyr old errour, that they hauehave conceiued in their braynes, whiche is neither grounded in Gods holy word, nor yet in the holy conuerſation, or lyuyng of bleſſed and vertuous mē. Ʋnto theſe men will I write nothyng, bycauſe I will not trouble them, and bycauſe I would bée loth to bée torne with dogs téeth, or elles to caſt pearles béefore ſwyne.
An other ſorte of mē there bée, that Math. 7.doth not admit this article, by the reaſon that they bée ignoraunt in Scriptures, and know not the very groūde therof, but alonely are led by an old cuſtome, that they hauehave béen brought vp in. Yet neuertheleſſe they are not obſtinate enemyes vntounto the veritie, but would gladly geue place to learnyng, and reaſon. And all that they doe, is to ſearch with a ſober méekenes, what ye truth is. The which thing they are glad to embrace, as ſoone as it is layde to them. Ʋnto theſe men is my writyng, and my labour ſpent: whom I doe charitably beſéeche, that they will fauourably, and indifferently iudge this my writyng. This doe I bynde my ſelfe, to prooue this thing (by Gods grace) out of Chriſts holy worde, by the ſayinges of holy Doctours, by the authoritie of authē ticall ſtories, by the examples, & practiſe of holy and vertuous men. And if I doe not this, I will bée contented not to bée beléeued, which thyng, if I can performe, I thinke all reaſonable men will géeue credence to mée.
Finally, and la…t of all I will ſhew thoſe reaſons, and authorities, wherby that the Pope hath bounde hys Prieſtes to kéepe (as hée calleth it) pure chaſtitie. And in concluſion, after my poore learnyng, I will aſſoyle all thoſe Scriptures and reaſons, and prooue that in this thyng they cā hauehave no place. Ʋnto the performyng of the whiche, Ieſus of his infinite mercy graunt me of his holy ſpirite. Amen.
FIrſt cōmeth bleſſed Saint Paule, whom the Church of God hath alwayes had in reuerence, and hée approueth this doctrine of mine, ſaying: Let eueryevery man for auoyding of fornication 1. Cor. 7.hauehave his wife, and eueryevery woman hauehave her huſband. Marke how bleſſed S. Paule cōmaundeth, where as any daunger of fornication is, that eueryevery man in auyoding of vicious lyuyng, ſhould take a wife. Here is no man excepted, for the text is for eueryevery man, and ſpecially for them, that can not lyue ſole. Ʋnto thē it is a ſtreight commaundement to marry: there is none other remedy ordeined of God to auoyde fornication, but mariage. Yea, and if there were ten other remedies more then mariage, yet muſt mariage bée as lawfull as they to bée vſed, yea and a great deale more, ſéeyng, that it is ſpecially appoynted of God, for a remedy in this caſe. For as for all other remedyes (as faſtyng, watchyng, labouryng, chaſtiſing of a Prieſtes are more bounde to mary for auoyding vicious liuing thē to other chaſtiſing of theyr body, ſeyng that is Gods ordinaunce ther unto appointed.mans body) though they bée lawfull, laudable and good, yet bée they not appropriately, and onelyonly appoynted of God, to bée remedies agaynſt fornication: as bleſſed S. Paule doth here appoynt mariage for to bée.
Wherefore if it bée lawfull for Prieſtes for to faſt, and watch, to auoyde fornication, it muſt néedes bée more lawful for thē to marry wiues, if they bée in daunger of fornication. For mariage in this caſe, is not alonely commaunded of God, but it is appointed of God for an eſpeciall, and ſingular medecine for this diſeaſe. Marke alſo the occaſion that S. Paul had to write this text to the Corinthians. There were certeine men amōg them, that reckened it an holines, and a perfectiō (as certeine mē doth now, for Prieſtes) that Chriſten mē ſhould lyue ſole without wiues, as the text declareth. It is good for a man, not to touch a woman. Now doth bleſſed S. Paule aunſwere to this holy hypocriſie on this maner: To auoyde fornication, ſayth hée, notwithſtandyng your holyneſſe, let eueryevery man mary a wyfe.
Now, if bleſſed Saynt Paule had thought it vnlawfull to marry for any Chriſten man, then would not hée hauehave ſayde: Let eueryevery man marry. Marke alſo, that it is not agaynſt the perfection of any Chriſten man for to marry, but hée is rather boūde to marry, if hée hauehave not the gifte of chaſtitie.
Farthermore, note that S. Paule neither biddeth them, that thought it holynes to bée vnmaryed, to faſt, or to labour, or to weare héere. But alonely to marry, as who ſhoulde ſay, God hath ordayned and approoued a lawful and a laudable remedy againſt your ſicknes. My doctrine is, that you ſhall heare your God, and vſe to your comforte, thoſe creatures & remedies with thankes géeuing, that God hath appointed, and therewith bée you cō tent, and recken not your ſelues wyſer then God, in helpyng and curyng your diſeaſes. For nothing can bée vnlawfull that God doth allowe, and prooue. And for vſing of Gods creatures and his ordinaunces, in tyme, and place requiſite, can no man bée blamed béefore God. But for refuſing of Gods remedies, whē they bée neceſſary, let no man thinke, that hée ſhall auoyde Gods daunger.
As for an example: Hée that wyll not eate and drinke when hée is hungry and thirſty, but excogitateth ſome other remedie of his owne brayne, ſo long that hée bringeth himſelfe in vtter deſtruction: let no man doubte, but in this caſe before God hée is a murtherer, and an homicide. I thinke there is no learning to the contrary. Wherefore I woulde that mē ſhould well remember themſelues in thys caſe, & thinke not that they cā inuent a thyng more pleaſaunt vntounto God, then hée can doe hym ſelfe. His pleaſure is beſt knowen vntounto himſelfe. For this cauſe, I iudge it lawfull for eueryevery Prieſt that hath not the gift of chaſtitie, to vſe the remedy that God hath ordayned, and alſo ſanctified. Bleſſed S. Paule ſaith, that mariage is honorable, and the bedde of them is vndefiled: but fornicatours, and aduoulterers God ſhal iudge. Marke that S. Paule caulleth it honorable, and a cleane thyng. What preſumption Hebr. 13.is therefore in vsus, that recken it a diſhonour, and vncleanneſſe for prieſtes to vſe maryage? God ſayth, hée ſhall iudge whorekéepers and aduoulterers: but not them that bée maryed. Wherefore yet agayne, after ye doctrine of S. Paule, I exhorte all Prieſtes that can not liue chaſte, to receiue Gods remedie with thankes. This is S. Paules doctrine, where 1. Cor. 7.hée ſayth, I woulde that all men were as I my ſelfe am. But eueryevery mā hath his proper gift of God, one after this maner, an other after that. I ſay vntounto the vnmaryed men and wydowes, it is good for them, if they abide as I doe. But and if they can not abſtaine, let them mary. For it is better to mary It is not ſufficient before God to auoyde S. Paule with a light and a vayne ſolution.then to burne. I can not deuiſe a clearer text for my purpoſe then thys is. Saint Paule woulde that eueryevery man had the gifte of chaſtitie. But in as much as all men hath not one gift, therefore ſayth S. Paule, muſt eueryevery man vſe himſelfe after his gifts. And hée that hath not the gifte of chaſtitie, S. Paule wyll plainely, that hée ſhall mary. Hée ſayth not, that hée ſhal chaſtice himſelfe wyth labour and wyth payne, to remedye that weakenes, though I woulde bée contente for my parte gladly, that men ſhoulde prooue all maner of lawfull remedies, to helpe them to lyue ſole. But then, if they can not ſo continue, I wyll in no wiſe that they ſhall refuſe maryage, as a thyng vnlawfull and filthy: but rather vſe it, and prooue it at the leaſt wiſe, as they hauehave done other remedies, that they hauehave inuented, ſéeing that God hath iuſtituted this, as a thyng that hée iudgeth for a lawfull and principall remedy. But note, that S. Paule ſayth, it is better to mary, then to burne. S. Paules meanynge is, that if man hath not the gifte to extincte the burnyng, and ardent deſire of nature, that then hée muſt mary, rather then bée ſubiecte vntounto ſuch concupiſcence. S. Paule ſayth not, rather mary then to kéepe whores. But hys will is, that wée ſhoulde bée ſo farre from all whoredome, that wée ſhould not ſuffer our ſelues ſo much as to burne. The whiche precéedeth all whoredome, and is leſſe in very déede then whoredome. And yet S. Paule wylling vsus to auoyde this leſſe thing, commaundeth vsus to mary: how much more to auoyde open whoredome, & abhominable and deteſtable vncleannes, that is now vſed ſhameleſſe in the worlde?
I doe not reprooue that Prieſtes Whoredom is lawful in no caſe, but mariage is lawfull in diuerſe caſes, ergo mariage muſt rather bee alowed then whoredome.doth lyue ſole, I had rather thereto exhorte them. But this I deteſtate, that men had rather ſuffer, and allow prieſtes to liue in whoredome, and in all abhominable fornication, then for to vſe that lawfull remedy that God hath both ordayned and ſanctified. Wée hauehave no mention in any ſtorye, that euer any Prieſt was burned for kéepyng of whores, but for mariage, we hauehave ſéene, and doe ſée dayly, how cruelly and violently men doth perſecute them, as though Gods bleſſed ordinaunce were rather to bée extincted and abhorred, then that thyng, ye both God, & nature reprooueth. Where is there one man in England, that hath ſo great louelove, and reuerence to the holy ſtate of Matrimony, that hée ſhould kéepe a maryed Prieſt in hys houſe? But Prieſtes that lyue vnlawfully agaynſt Gods law, and mans law, and agaynſt all honeſty, and morall vertue, bée in eueryevery mans houſes & company, and rulers, and coūſellers, and controllers. Alas for pitie, what ſhall I ſay to the affectiōs of mens hartes, that thus can winke (I will not ſay alow) at ſuch abhominable thynges. Yea, and the ſelfe ſame men ſhall bée moſt extreme, and cruell vntounto a poore ſimple Prieſt, that of a good hart towardes Gods ordinaunce, maryeth a lawfull wife. This Prieſt, I ſay, ſhall neither hauehave meate, nor drinke of thē, nor yet no office of charitye. But the other ſort ſhalbée exalted, and ſet vp in all honour and kept in reuerence and eſtimatiō. And why? Bycauſe as they ſay they bée good and cleane felowes, and loueth a péece of fleſh well. Theſe blaſphemous woordes hauehave I heard diuerſe tymes and many. And men ſit and laugh at them, & hauehave a great reioyſing in them. So ſore is Gods holy ordinaunce, & a morall vertue, & goodnes extincted in mens hartes.
O Lord God, and thy mercy were not, how were this world able to cō tinewe, that thus abhominably, and ſhamefully iudgeth of thy halowed, & ſanctified workes? But oh Lord hauehave thou mercy, and pitie on vsus, for the ſwéete bloud of thy ſonne Chriſt Ieſus. Loke not on our ſynnes, oh lord God, for who is able to abyde in thy ſyght. But Lord of thine infinite mercy, ſend downe thy ſpirit into ye harts of thy people, that they may bée taught better to iudge of thy heauenly, and Godly inſtitutions. Amen.
To our purpoſe. Other articles that I hauehave written of, bée ſomething harde, and obſcure, ſauing all onelyonly to theſe men, that bée learned. But as for this article, mée thinke it is ſo playne, that I meruayle how any mā ſhould doubt in it. For doubtles it néedeth no learned iudge, but onelyonly a Ciuell, and a morall good man, that is I write not agaynſt thoſe Prieſtes that cā, and doe lyue chaſt, but I rather exhorte thē ſo to continue.indued with reaſon and equitie. For ſurely mine aduerſaries doth not earneſtly defend pure, and cleane chaſtitie, for they know how few prieſtes there bée, that kéepeth their chaſtitie. Yea & they know how ſore they hauehave punyſhed thoſe men, that hath broken theyr chaſtitie. So that they doe not defend chaſtitie, but rather fylthines, and abhominable lyuing. In ye which the moſt part of the ſpiritualtie doth liue. Of this I will bée reported to the Let thoſe men at the leſt marrye wyues ſeyng they doe not, nor can not lyue chaſt.recordes of the kinges courts, and alſo to their owne recordes. in ye which (if they ſhould bée ſerched) ſhould bée found an innumerable ſort detected of vncleanes. Theſe matters bée open, notwithſtanding I am right ſory to rehearſe it, but I am compelled, ſeing there is ſuch intollerable violēce vſed agaynſt thoſe poore mē that marry, be cauſe they would not all onelyonly lyue vertuouſly béefore God, but alſo morally before the world.
Now let men all onelyonly vſe reaſon No man doubteth, but a greate many doth thus lyue, the whiche bee greate perſecutors of maryed Prieſtes, I would deſire them not to proue my pacience to ſore. For I know theyr names, and ſome of theyr children. 1. Theſſ 4.in this caſe, and make compariſon betwéene theſe two manner of lyuings, and conſyder which of them doth béecome a polytike order, and a common wealth beſt. Whether is it after reaſon better for mée to defile ſhamefully, other mens wyues, other mens daughters, and other mennes maydens, that no mans ſeruaunt ſhoulde bée in ſafegarde for mée? or els that I ſhould marry a wyfe of myne own, as other noble kinges, and Dukes, and other good men of the world hath done, and doth dayly, and ſo to continew my lyfe with myne other neighbours, after this māner of good neighbourhod? Let men heare without malyce iudge indifferētly. Bleſſed Saint Paule procéedeth farther with this matter, and proueth clearely, that no man ought, or can bée bound to verginitie, farther then ye gift of God doth ſtrengthē hym. Thus hée ſayth, as cō cerning virgins, I hauehave no precept of the Lord, but all onelyonly I geue you my councell, for I thinke it good by ye reaſon of this preſent neceſſitie, that a man ſhould lyue ſo. As hée would ſay Ʋnto verginitie I can not …inde yo…, farther then your gift is, nor I doe not recken it a thing neceſſary to wyn heauen by. For heauen is neyther the price of virginity, nor yet of mariage. But all onelyonly I reken verginitie, a Maryed men ſhall teſtifie that Ʋirginitie is a quyet lyfe.good, and an expedient thing to liue quietly by in this world. For in mariage is many thinges ye doth diſtracte, and diſturbeth a mans mynde. That this is S. Paules meanyng, it is wel proued by ye texte that followeth. If a Mariage hath a greater croſſe, then virginitie.virgin doth marry, ſhe doth not ſinne vut ſhée ſhall hauehave much tēptation in the fleſh. That is to ſay, many occaſions of diſquietnes. But I (ſayth S. Paule) would gladly ſpare you from ſuch occaſions, for I would hauehave you without ſorowe. And ſhée that is vnmaried, hath no care, but how to ſerue God. But ſhée that is maryed, hath much care, and ſorowe, how ſhée ſhall diſpatch all worldly buſines.
So that S. Paule doth clearely declare his meaning, how that virginity is no nearer way to heauen, then mariage is: ſauyng that all onelyonly an vnmaried perſon hath not ſo many occaſyons to bée diſquieted, as a maryed hath. Wherefore you ſhall marke of this text, Fyrſt that S. Paule hath no commaundement to binde men to chaſtitie.
How commeth it now therefore, y• the Pope compelleth all thoſe men y• D…. xxxi. ca…nte trie….will …ée Prieſtes, fyrſt to forſweare mariage, and to vow chaſtitie? There is no learning, that is able to proue, how that the pope cā make more preceptes of God, then bleſſed S. Paule could doe. Furthermore, what auctoritie hath the Pope to bynde vsus to any thyng, that God, and his holy Apoſtles hath left frée? All learned men that euer wrote, doth graunt, ye there bee two manner of thinges in this world. Some bée called, Res neceſſariae. Res neceſſ.Thinges that bée neceſſary, and muſt bée done, béecauſe that God hath commaunded them. And theſe things no man is able to make iudifferent, but they muſt néedes bée neceſſarily done. Other thinges there bée, which lerned mē cauleth, Res mediae. thinges … me….that bée indifferent: and theſe may bée done, and may bée left, without ſinne. Now is the nature of theſe, contrary to the other, for they can not, nor may not bee chaūged into thinges neceſſary. For that is agaynſt their nature, as S. Paule declareth to the Romans Roma. 14.and in other diuers places.
Now is this of trueth, that virginitie is a thyng of him ſelfe by Gods ordinaunce indifferēt, and may bée vſed and left without ſinne. Wherefore it Virginitie is a ſtate in differens.ſtandeth with no learnyng, that mās law ſhould chaūge the nature of this thyng, and make it vntounto any man a thyng neceſſarie, whereas after gods commaundement, it is a thyng but in different. For that were as much, as both to chaunge Gods ordinaunce, & alſo ye nature of the thing. The which ſtādeth with no learnyng. For as the Pope, and all the world can not make of Gods commaundement a coūſell: no more can they of Gods counſell make a precept. Wherfore I cōclude out of bleſſed S. Paule, that no man Chaſtitie is Gods gift.ought to vow chaſtitie, farther then God hath geu…n hym the gift. For if chaſtitie were a thyng that could bée obtayned, and kept through vowyng, then were it not the gift of God, but the gift of vowyng, the whiche is agaynſt our maiſter Chriſt, and alſo agaynſt Math. 19. 1. Cor. 7.bleſſed S. Paule.
Farthermore, let eueryevery man now thinke in him ſelfe, ſéeyng that bleſſed Whether it bee better to folow ſ. Paule, or the Pope.S. Paule had no commaundement ouer chaſtitie, nor yet would geue any commaundement, whether that it bée the ſureſt way, and the lawfulleſt to folow the Popes commaundement, or els to folow bleſſed S. Paules doctrine? the which knew the perfection of virginitie, and alſo what dyd béecome Prieſtes for to doe, as well as the Pope doth.
Moreouer, if men will iudge thoſe Prieſtes, that will marry, whiche foloweth S. Paules counſell, & doctrine greuouſly for to ſinne, and for to bée heretickes: Why ſhould they not rather iudge thoſe men more greuouſly for to ſinne, & to bée ten tymes worſe then heretickes, that foloweth the popes commaundement in not marying? Is no… S. Paules doctrine as lawful to bée keept, and as farre from ſinne, as the Popes cōmaundements bée? Or is not S. Paule of as great auctoritie in the Churche of God as the Pope is? I thinke yes. Note alſo, that S. Paule would not bynde the 1. Cor. 7.Corinthians to virginity, bycauſe hée would not tangle them in a ſnare, but alonely hée exhorteth them to virginitie, as vntounto an honeſt & comely thyng, that they might yt more quietly ſerue God. Ʋpō this ſame text, ſayth Athanaſius, that the Apoſtle would compell Athanaſius. 1. Cor. 7.no mā to kéepe virginitie agaynſt his will, nor hée would not make virginitie a thyng of neceſſitie.
Wherefore it muſt néedes folow. Firſt, that the Pope byndyng men to virginitie, doth lay a ſnare for them, & both nothyng els (except they hauehave the gift of chaſtitie) but bryng men in daunger of damnation.
Secōdarily, hée maketh a thyng of neceſſitie, that ye holy ghoſt in bleſſed ſ. Paul durſt not, nor would not doe.
Thyrdly, that thyng that S. Paule reckened onelyonly to conduce, and helpe to quietnes in this preſent lyfe, that ſame thyng maketh the Pope a Sauiour, and a helper to heauē, the which is a great blaſphemy to Chriſtes holy bloud, and alſo a peruerſe vſing of Gods bleſſed creatures.
Now let eueryevery Chriſten mā iudge, if this bée charitably done of the pope, yea, whether hée hath authoritie this to doe or not? Let no man, I beſeche hym iudge in this matter after parcia litie, but euen as hée will aunſwere béefore God.
After this bleſſed S. Paule goeth farther, as cōcernyng them that hauehave a purpoſe, & a promiſe between, God … virgi…itatem ….and them, to kéepe their charitie: hys woordes bée theſe: Hée that purpoſeth ſurely in hys hart, hauyng no néede, but hath power ouer his owne wil, & hath ſo decréed in his hart, yt hée will kéepe hys virginitie doth well. Here note firſt, that S. Paule compelleth no man to vow, but hée letteth eueryevery man ſtand to his owne will.
Farthermore, bleſſed S. Paul willeth what ſoeuer hée bée, that decréeth in his hart to kéepe virginity, that bée muſt firſt conſider, whether it lyeth in his power to kéepe his decrée or not. If it bée in his power, then ſayth S. Bleſſed S. Paule diſpenſeth with vnlawfull vowes.Paule doth hée better to kéepe his virginitie, thē to marry. But if it lye not in his power to bée chaſt doth body & ſoule, then willeth S. Paule that hée marry. Note here, that S. Paul, notwithſtandyng mans decrée, and purpoſe which hée made to kéepe virginity, willeth that hée doe marry, if hée cā not kéepe his decrée & purpoſe. How cōtrary is this to the popes doctrine, whiche rather ſuffereth his Prieſtes to liue in all vnclennes, by yt reaſon of their fooliſh promiſe made vntounto hym, then hée would ſuffer them to marry wyues after S. Paules holy doctrine. Yea the Pope is not aſhamed, more cruelly to puniſhe a poore woman for marying, then hée doth, if ſhée were a whore. For a Nunne if ſhée marry x…v… q. c. de filia, in verbo de filia.(ſayth hée) ſhall neuer bée admitted to receyue the bleſſed Sacrament of Chriſt. But if ſhée bée an whore, then (ſayth hée) may ſhée after penaunce, bée admitted to the Sacramēt. What is abhorryng of Mariage, if this bée none? For to compare it, yea and to make it worſe thē whoredome? what if ſhée hauehave vowed chaſtitie? hath ſhée not alſo vowed to flye fornication? Now is ſhée bounde vntounto virginitie, but by mans law. But for to auoyde fornicatiō, and whoredome, is Gods commaundement Wherfore ſée how hygh that the Pope will ſet hym ſelfe aboue God and his holy ordinaunce.Theſſ. 4.
Furthermore S. Paule ſayth, that the will of God is, that we ſhould abſtayne from fornicatiō, and that eueryevery one of vsus ſhould know to kéepe his veſſell in ſanctifiing, and honour. Marke S. Paules ſaying: Firſt, that it is the will of God, that we ſhould abhorre fornication. Who will now reſiſte the will of God? & not regarde the thyng that God will hauehave done? I truſt no Chriſten man. Furthermore the will of God is, yt eueryevery man ſhould kéepe his veſſell in honour. Now if Prieſtes bée men, and hauehave not the gift of chaſtetie, then are they bounde to regard this commaundement. For hée ſayth, eueryevery man.
Marke alſo, that bleſſed S. Paule calleth the veſſell of maryed men honorable and ſanctified. Wherfore thē ſhuld it bée vnlawful for a prieſt to vſe a ſanctified, & an holy veſſell? To poſſeſſe other mens veſſels in vnclennes is agaynſt God, and man. But it is lawfull for any man here by this text, to poſſeſſe a veſſell of hys owne, the which God hath ſanctified and honored. How can man now for any occaſion curſe that thyng, that God hath ſanctified, or make it vncleane, that God hath purified.
S. Paule hauing yt ſpirite of God did prophecie, that there ſhould come 1. Tim. 4.men in the latter dayes, which ſhould forbid men to marry, and theſe men ſhould ſpeake lyes in holy hipocriſie. Nowe marke the texte. Men ſhall forbyd maryage, and that in the latter dayes. The trueth is, that no mā hath forbidden any certayne ſtate of men to marry, but the Pope onelyonly. Wherefore this texte muſt néedes touch his kingdome, ſéeing that hée is alſo in the latter dayes. There were certayne heretickes called Taciani, which did condemne fully and wholy all maner of maryage. And though Taciani.Saynt Paule ſpeaketh againſt them, yet in very déede the Popes doctrine is not excepted, ſéeing it is contayned in theſe latter dayes. For though there were twenty hereſies more thē Taciani, yet muſt the texte bée applied agaynſt them all, that doth cōdēne or els deſpiſe mariage, in the whole or in the parte. For the text is againſt them all that doth forbid maryage, and ſpecially in the latter dayes.
But hée that doth forbid his prieſts to marry, doth forbid for ſo much mariage: The Pope forbyddeth mariage.therefore the texte maketh agaynſt the Pope. Note alſo, that theſe men that ſhall forbid mariage, ſhall hauehave an holy colour of hypocriſie. Now hath the Pope forbidden hys Prieſtes to marry, vnderunder the colour of holynes, béecauſe (as hée ſayth) that his Prieſtes muſt bée pure, and cleane: As who ſhoulde ſay, that maryage were vncleane and vnpure for prieſtes to vſe. What can bée holy hypocriſie, if this bée not hypocriſie? Here is the holy and pure inſtitution of God condemned, as a thyng vncleane for his holy Prieſtes to vſe. Moreouer, the Taciani did not forbid mariage vnderunder the colour of holynes: but they ſaid it was fully, & wholy an vnlawfull thynge. The which doctrine had no maner of colour. But the Pope ſayth, that mariage is good and laudable in it ſelfe, but his prieſts bée to pure, and to holy for to vſe that ſimple thyng. For it is not a thynge (ſayth hée) that doth become yt ſtate of perfecte mē, but it belōgeth to weake & vnperfect men. Now iudge good reader, which of theſe hereſies, eyther Taciani, or Papacy doth pretende yt greateſt colour of holynes? And yet I am ſure yt the holy Ghoſt in S. Paul, did ſpeake both againſt the greateſt, & alſo ſmalleſt hypocriſie. For hée alloweth no maner of fayned holynes.
There were other certayne heretikes called Marciani. Theſe did receiue no man to bée a Chriſten man, excepte hée woulde refuſe mariage. Marke what diuerſitie is betwéene theſe heretickes and the Popes learning. The Pope receiueth no prieſts except they forſweare maryage. The The Marcianites & the Pope, all one.Marcianites, they receiue no man to bée a Chriſten man, excepte hée forſweare maryage. So that there is no diuerſitie betwéete the heretikes and the Pope, but that theſe heretikes doth excepte a greater number then yt Pope doth, and ſpeaketh more generally: but the thynge is all one. For the Marcianites iudgeth mariage vncleane for their ſorte, and ſo doth the Pope for his ſorte. Farthermore, Marcian ſayth, that among Chriſten men may bée no temporal maryages, but all coniunctions muſt bée turned vntounto a ſpirituall mariage. And the Diſt. xxxi. ca. l…x.ſelfe ſame thing ſaith the Pope of his Prieſtes. Wherefore ſéeing that they doe graunt how that bleſſed S. Paul, 1. Tim. 4.and alſo holy fathers hath condemned this hereſie of Marcian, it m…ſt néedes alſo folow, that the opinion of the Pope is lykewyſe condemned. But yet paraduenture here will bée Obiectio.ſayde, as Doctour Eckius, and other mē writing of this matter ſayth, how that the Pope doth not condemne maryage, but hée cauſeth men alonely to kéepe their vowe. I aunſwere, that thys is but a ſmall euaſion. For The Pope compelleth mē to vow, and for ſo much hee forbiddeth maryage.firſt the Pope cōpelleth them, if they wyll bée prieſtes, to vowe, and to forſweare maryage. For if there were no ſtatute made béefore of the Pope, that all prieſtes ſhould forſweare maryage, then ſhoulde there no vowes bée made of prieſtes againſt mariage, but the thing ſhoulde bée frée. So that the vowe commeth out of the Popes decrée & prohibition, and not the decrée out of the vowe. Therfore ye probation goeth béefore the vowe. Wherfore this euaſion can hauehave no place.
Take an exāple. The Emperour maketh a ſtatute, that no man ſhalbée admitted into his ſeruice excepte that hée firſt ſweare to bée an enemy vntounto the kyngs grace of England. Is not now the Emperour firſt an enemye A good example agaynſt the Popes practiſes.vntounto the kynges perſon, and then alſo a forbydder of louelove and fauour, towardes the kinges grace of Englād? I thynke hys grace wyll take this acte none otherwiſe. For though hée doth not, nor can not make all men the kynges enemies, yet hee maketh all that appertayne to hym, to bée the kinges enemies. So lykewiſe the Pope, though hée doe not forbid all men maryage, yet hée forbyddeth as many as will bée Prieſtes. Yea, and hée will admitte no man to bée prieſt, excepte hée firſt forſweare maryage. So that ye vow is firſt made, ere that that priſthoode is géeuen.
Now if hée were not an enemy in very déede vntounto maryage, what ſhoulde mooue hym to compell hys prieſtes to forſweare maryage? why doth hée not as well bynde all hys Prieſtes to maryage, as hée doth to chaſtitie? Yea, why doth hée not at yt leaſt kéepe hymſelfe indifferent, and neither make decree againſt mariage, nor agaynſt chaſtitie? But the very trueth is, that all the protectours of vncleannes & filthy liuing, doth know very well, that this ſolution is of no ſtrength or valure. For in very déede their hartes doth recken matrimony vncleane and vnpure: and though they woulde now make a gloſe, yet their owne lawes, yt which bée ſprong out of their hartes, doth ſhewe how much they holde of holy & vnpolluted Diſt. 32. c Erubeſcant.matrimony. The pope doth cal clarks yt bée maried, impios, yt is, wicked, curſed, vncleane, filthy, and all yt nought is. Alſo in an other place, hée cauleth the matrimony of lay men, a fleſhly, and carnall thyng, and the chaſtitie of D. 31. c. lex.his ſpiritualtie, hée cauleth ſpirituall maryage. What ſaith Marcian more then this is? Is not this abhominable doctrine? thus ſhameles to ſpeake of holy and ſanctified matrimony? and to call it fleſhly and carnall? And yet hée is not thus content, but hée cauleth yt maryage of prieſtes ſinne, and defenders of the ſame, ſectatores libidinum, Diſt. 82. c. Plurimos.the folowers of filthy luſtes, preceptores viciorum, the teachers of vice, laxantes frena luxuriae, géeuing libertie to lechery. Tell mée, if any man woulde ſpeake and reprooue yt whores of the ſtewes, what other wordes co…ld hée vſe agaynſt them more ſhameful then theſe? And yet they wil not bée noted to condemne matrimony. What miſchiefe can not the deuill cloke, if men woulde beléeue hym.
But farthermore, let vsus ſée, how holy, and bleſſed that hée reckeneth matrimony for to bée, by the reaſon of honours, and rewardes, that hée geueth vntounto prieſts that marry. Firſt Diſt. 82. c. quia aliquanti.ſaith hée, if a Prieſt doth marry of ignoraunce, by the reaſon that hée knew not the ſtatute of the pope, forbidding prieſtes to marry, that then this prieſt The popes lawes agaynſt maryage of Prieſtes.fyrſte ſhall forſake his wife, and then ſhall ſo continue with out any farther promotion, as long as hée lyueth. And if there bee any Prieſt, that will defēd his mariage, by the example of the Prieſtes in the ould lawe, hym doth the Pope priuate of all maner of Eccleſiaſticall honour for euer. Moreouer New deuiſed ſinne agaynſt the holy ghoſt, helpe God.hée ſayth, that if any ſpirituall mā doth after this decrée marry, then his ſinne ſhall neuer bée forgeuen hym, nor they may neuer afterward handle the bleſſed ſacramēt, becauſe that mariage is a fylthy, and a foule concupiſcence ſayth hée.
Now iudge indifferently Chriſtē reader, if this bée not diſpiſing of holy matrimony, thus ſhamefully to ſpeake of it, and ſo cruelly to handle them, that holyly doth liue in it, hauing nothing for hym, but a louſy decrée of Pope Siricius. So that men may perceaue clearely, how that hée byndeth not his prieſtes, by the reaſon of their vowe, as his protectours doth ſay, but by yt reaſon of the ſtatute, that Siricius had made afore the prieſtes had vowed any chaſtetie.
S. Paule, when hée ſhould order ſuch byſhoppes, as ſhould bée in the 1. Tim. 3.Church of God irrepreſēſible, among all other thinges hée would that hée ſhould bée a man of one wife, hauing Tit. 1.children well brought vp. Here Saint Paule aloweth hym one wife.
How commeth it then, that men ſay, that a Prieſt ſhall hauehave no wyfe? How agreeth this one, with none? Men muſt at the leaſt wayes graunt, that S. Paule dyd not recken mariage vnpure, & vncleane for a byſhop, for if hée had, hée would not hauehave graū ted hym one wife. Yea moreouer hée ſpeaketh of his children well brought vp, in the which hée admitteth, and aloweth, the coniunction, and copulation Children bee not gotten with lookyng on women onelyonly.béetwéene them two, for to bée godly, and vertuous. Hée hath other eyes to looke on the bleſſed, and holy coniunction, which is betwéene man, and wyfe, then the Pope hath. For the Pope rekeneth it fylthy, and not ſemely, that a Prieſt ſhould with his holy handes touch a womans body, & with the ſame handes to conſcecrate yt holy ſacrament. Oh Lord God, what cā not the deuill bring to paſſe? what abhominable holynes of hypocriſye is this? to recken a Prieſt vnpure, and vncleane, béecauſe hée hath vſed hym ſelfe in Gods holy ordinaunce? Is not this as much to ſay? God thou art an inuenter, and ordayner of that thing that maketh men vnpure, & vncleane? thou art the auctour of this vncleanenes? For haddeſt thou not inſtituted it, ſo had men not vſed it?The Pope alloweth his prieſtes to keepe whores, but cannot abyde that they ſhould hauehave an honeſt wife.
Alas how fayne would I chide. I could here ſay ſome thing, If I would but I may not. Neuertheles it gréeueth mée, for I can not tell where to vſe euell wordes, if I ſhall not vſe thē againſt ſuch abhominable, and execrable hereſye as this is. But yet I pray you one worde. Why bée not your hāds defiled for handeling of whores ſleſhe? Is whores ſleſh ſo cleane? that Prieſtes may handle it? and the fleſhe of an honeſt, and a good woman ſo vncleane, Burne all Prieſtes that bee knowen for open whore maſters, & beneſices will bee thē better chepe And I will recken you then earneſtly to defend chaſtitie.that Prieſt muſt bée burned for handeling of it? Fye on the, deuill. Thinkeſt thou that men hath neyther reuerēce in their …artes toward God, nor yet reaſō to iudge of theſe things? What can bée ſhameles, if this thing ſhall bée thus alowed amongeſt Chriſten men? Here bée all honeſt women and that in honeſtie, abhorred & deſpiſed, and whores in compariſon of them, bée ſanctified, and bleſſed. But oh thou Lord God, I doe yet beléeue that thou wilt once bée reuenged of this d…ſhonour, & ſhamefulnes. Moreouer, why doth not oppreſſion, and violence, and thefte, defyle Prieſtes handes, as well as mariage? What hath pure matrymonye offended, that it alonely ſhould defyle prieſts hands, and all other maner of vices, and vncleanenes, doth nothing contaminate them. But alas for pitye, how blindly doe we iudge of this holy ordināce, and inſtitution of God, that thus doe blaſpheme it?
What will men ſay to bleſſed S. 1. Cor. 9.Paule, where hée ſayth, HaueHave we not power to lead about a ſyſter to wife, as well as the bretheren of the Lord, and as Cephas? I will not diſpute, whether that Paule had a wife or not But this I am ſure, that this text doth clearely proue, and that after yt mind of great doctours how that Peter, & other Apoſtles had wiues. Wherefore then ſhould it bée vnlawfull for our prieſtes to marry? Bée our prieſts holier thē S. Peter & other Apoſtles? Or is mariage now more vnlawfull, then it was then? But peraduenture A great blaſphemy agaynſte Chriſt and his holy Apoſtles.here will bée ſayd, that the Apoſtles had wiues beefore yt Chriſt dyd chuſe thē, but afterward they forſooke their wyues, and folowed Chriſt.
To this I aunſwere, that it is not inough ſo to ſay. For ſéeing that they hauehave graunted, how the apoſtles had wiues, whē they were cauled, it ſtandeth with reaſō, that theſe men ſhould proue by an open ſcripture, that the Apoſtles after theyr caulyng, dyd forſake theyr wyues. Yea, I wyll goe farther wyth them, and ſay playnely, that is an abhominable lye, & a great blaſphemy agaynſt God, and his holy Apoſtles, to ſay that they had forſaken theyr wyues. For our M. Chriſt taught them not to forſake their Math. 19.wyues, but in any wyſe to kéepe thē, ſauing alonely for fornication. Now The Apoſtles forſooke not their wiues as men dreame.is the election vntounto Apoſtleſhip, neyther fornication, nor yet like vntounto fornication. Wherefore I ſay boldely, that it is a falſe lye agaynſt the holy Apoſtles, to ſay that they forſooke their wyues. Alſo this ſame place of S. Paule doth prooue it a falſe lye. For S. Paule ſpeaketh, how S. Peter after hys Apoſtleſhyp, and alſo other diſciples of Chriſt, caryed theyr wyues about wyth them, when they went a preaching. Wherefore it is but a lye, to ſay, that they had forſaken them.
Now Chriſten reader, here hauehave I perfourmed I truſt, one part of my promiſe, that is to ſay, I hauehave proued this article of myne by Gods holy worde ſo playnely, that no man (I truſt) can or will deny, but that theſe Scriptures bée ſufficient to moue me and al other mē to bée of this doctrine that I am of. The ſecond part of my promiſe was to proue this alſo by holy doctours. Ʋnto the which, I will now prepare my ſelfe.
But afore all thinges, I louingly, and charitably, deſyre the reader to ſet apart all parcialitie and malice, and to iudge indifferently of my doctrine, as hée will aunſwere at y• dread full day of doome, and not to refuſe that thyng that is truth, for hatred, or diſpleaſure of my perſon. For ſurely myne intent is neyther to hurte, or harme, nor yet diſpleaſe (as much as lyeth in mée) any perſon. And though I hauehave in tymes paſt, ſomwhat vehemently written agaynſt thoſe thinges that I thought errours: yet would I require hartely eueryevery man to weye eueryevery thyng indifferently by hymſelf, and conſider how I hauehave taken vponupon mée, not to enuey agaynſt any perſō, but alonely to fight agaynſt that deuilliſhe doctrine, which is diſhonour to Chriſt and hys bleſſed bloude, and perillous and dampnable vntounto all Chriſten mens ſoules.
Secondarily, I hauehave béene wrongfully, and vncharitably handeled, as God and all good men doth knowe, the which I will bée bounde to prooue whenſoeuer it ſhall pleaſe God and the kyng to aſſigne indifferent iudges to heare mée, and myne aduerſaries. Now, let no mā require in mée, that hée can not finde in hymſelfe, that is to ſay, that I can ſo patiently, and ſo eaſely beare and ſuffer theſe intollerable wronges, as I ought for to doe, yea and paraduenture as I gladly woulde doe. Wherefore I confeſſe, that many wordes hath béene ſharpely written by mée, the which I would gladly had béene more charitablyer written, but then God had not geeuē mée ſo great patience. Wherefore I truſt now by Gods grace, ſomethyng more temperately to ſpeake, deſiring eueryevery good man of hys charitie, to helpe mée wyth his deuoute prayer. Amen.
To our purpoſe. Fyrſt commeth bleſſed S. Ciprian, of whom was aſked a queſtion, what ſhould bée done Ciprian … piſt. 11.wyth thoſe religious perſonnes, that could not kéepe theyr chaſtitie as they had vowed. Theſe bée hys wordes. Thou doeſt aſke what wée doe iudge of vyrgins, the which after they hauehave decréed to lyue chaſtly, are afterward founde in one bedde wyth a man. Of the which thou ſayſt that one of them was a Deacon. Wée doe wyth great ſorow ſée y• great ruine of many perſons, which cōmeth by y• reaſō of ſuch vnlawfull and perillous companying togither. Wherefore if they hauehave dedicate them ſelues vntounto Chriſt, out of fayth to lyue purely, and chaſtly, then let them ſo remayne wyth out any fable, and ſtrongly, and ſtedfaſtly to abyde the rewarde of virginitie. But S. Ciprian did more regarde honeſt liuing, then the religious vowe.and if they wyll not abyde, or els can not abyde, then is it better to marry, then for to fall into the fier of concupiſcence, and let them géeue vntounto the brethren and ſiſterne none occaſion of ſclaunder. &c. I doe for my parte require no more then bleſſed Cyprian doth here teach, that is to ſay, if Prieſtes can lyue ſole, I beſéeche our Lord to rewarde them for it, & géeue them grace to continue. But if they can not, I woulde hauehave no ſnare layd for theyr ſoules, nor yet hauehave them compelled to a thyng that they can not kéepe. But I woulde the thyng ſhoulde bée indifferent for them that can lyue chaſte, ſo to remayne. And they that hauehave not the gifte, nor can not ſo lyue, for to vſe that lawfull remedy that God hath ordained. What hath men to doe, or what moueth thē The maryage of Prieſtes is allowed of God, and therefore not to bee condemned of men.to compell Prieſtes not to marry, as long as God is contēted with prieſts wedlocke? Let no man thynke that ſuch a compulſion is acceptable to God. And if men wyll not bée contē ted with this doctrine, that is ſo good, ſo reaſonable, and ſo honeſt, what cā I ſay to it? I muſt bée content, I can doe no more, but ſay my learnyng, and let God alone wyth hys puniſhment.
Alſo bleſſed S. Auguſtine writing of thys ſame matter, ſayth theſe Aug. de b… no coniugal… ad Iulianum.wordes: Certayne men doe affirme thoſe men to bée aduoulterers, that doth marry after they hauehave vowed …haſtitie: but I doe affirme, that thoſe men doe greuouſly ſinne, the which doth ſeparate them. &c.
Note firſt that S. Anguſtine wryteth of them that had vowed chaſtitie. And yet notwithſtanding hée woulde that thoſe men ſhoulde continue in their maryage togither. The which thyng hée would neuer hauehave ſuffered if it had béene vnlawfull and hereſ…e, as men woulde make it now a dayes.
Secondarily obſerue that there were in his dayes (as …ée now many in ours) that thought it a greuous S. Aug. diſpenſeth wyth vowes where daū ger is of fornication.ſinne, for a man to marry after hys vowe. And yet this opinion S. Auguſtine doth condemne.
Now let men admit this doctrine of S. Auguſtine, and I wil require no more. And if they will condemne me, then let them alſo condemne S. Auguſtine, for I hauehave learned it of hym. Alſo bleſſed S. Ambroſe, writeth of virginitie in this maner: Chaſtitie of body ought to bée deſired of vsus. The which thyng I doe geue for a coūſell, and doe not commaūde it imperiouſly. For virginitie is a thyng alonely, Ambr…. 32. queſt. cap. 1. Integritas.that ought to bée counſayled, but not to bée commaunded, it is rather a thyng of voluntary will, then of a precept. &c. Note how S. Ambroſe teacheth, how that virginitie ought not to bée required, as vnderunder a precept. Wherfore it muſt néedes folow, that the Popes doctrine is vnlawfull, whē hée commaundeth, that no man ſhall bée a Prieſt, except hée vow chaſtitie. For …ere the Pope compelleth men vnderunder a colour, for to vow chaſtitie. As for an example.
It chaunceth me to méete by the way a théef, the which ſayth vntounto me. Thou ſhalt not goe ouer y• bridge, except thou wilt deliuer me thy purſe. Now is it of trueth, that I may chooſe whether I will goe ouer the bridge or not, but yet this man doth violence, for cōpellyng mee either to goe backe agayne, or els to loſe my purſe, if that I will goe ouer. And I doubt not, but Vowes that hauehave vnlawfull conditions are not to bee obſerued.the kynges lawe will both condemne hym for doyng violence, and alſo take him for a théefe. So likewiſe the pope doth wrong, when hée ſayth, I ſhall not bée a prieſt, except that I firſt vow chaſtitie. I ſay, that this condition is vnlawfull, and it is wrongfully done, to bynde me to any thyng vnderunder any condition, that God hath left frée to me. Moreouer, our M. Chriſt did not require that condition of hys prieſts. Wherfore it muſt néedes folow, that it is not a thyng, that of neceſſitie belongeth to Prieſthode.
Alſo S. Hierome approoueth this Hi…. d. 37. cap. Legan….doctrine of mine, ſaying: Let biſhops, and prieſtes read this thyng (hée ſpeaketh agaynſt miſpendyng of goodes, that is offered to helpe poore men with) the which doth teach their children prophane letters, and maketh them to read commedies, and to ſing baudy ſonges of ieſters, and theſe children they finde of the charges of the church. &c. Obſerue this y• S. Hierom ſpeaketh here of Byſhops, and prieſts children, the whiche they could not hauehave, if they were vnmaryed. For it is not to bée ſuppoſed, that S. Hie…ome ſpeaketh of baſtardes, or of whores children, for then hée would hauehave vſed other wordes. So that good reader, it is cleare, after the doctrine of holy Doctours, that it is lawful for Prieſtes to hauehave wiues, and ſpecially if they can not lyue ſole.
But now will we goe farther, and ſée what holy councels hath ordeined in this cauſe. The trueth is that y• deuill hath of long tyme harped on this ſtryng, to ſorbyd Prieſtes Matrimony. Not for any deuotion, that hée had to virginitie, for hée knew well men could not kéepe it, farther then theyr gifts were: but alonely that hée might lay a ſnare for mens ſoules, and alſo bryng the holy inſtitution, and ordinaunce of God into a contempt, and a deſpiſing. But God hath alwayes of hys infinite mercy, ſtyrred vp ſome good man to reſiſte hym. We doe read in authenticall ſtoryes, that in the coū cell of Nicene, certeine men went about to hauehave pri…ated Prieſtes from their wyues. But almighty God dyd l…t them. The woordes of the ſtoryes bée theſe. The Councell of Nicene, The holy Councell.willyng to reforme the lyfe of men, dyd ſet certayne lawes, the which we call Canones: among the whiche, certayne Ex tripertita hiſtoria▪ Diſt. xxxi. ca. Nicena.men would hauehave had a lawe to hée brought in, that Byſhops, prieſts, Deacons, and Subdeacons, ſhould not lye with their wyues, which they had maryed, before theyr conſecratiō. But Paphnutius a confeſſour, dyd withſtand them and ſayd, that theyr mariage was honorable, and it was pure chaſtitie for thē to lye with theyr wyues. So that the Coūcell was perſuaded, not to make any ſuch law, affirmyng it for to bée a greuous occaſion both vntounto them, & alſo vntounto their wyues of fornication. And this thyng dyd Paphnutius, though that hée hym ſelfe was vnmaryed. The Councell dyd alowe this ſentence. So that nothyng was decréed, as cōcernyng this thyng: but eueryevery man was left vntounto hys freewill, and not bounde of any neceſſitie. &c.
Here is to bée noted, that this holy Coūcell dyd not recken it an vnpure▪ or a filthye thyng, for a Byſhop, or a The Councell of Nicen… dyd not thinke it an vnmeete thing for a Byſhop to hauehave a wife.Prieſt, to cōpany with his wyfe. But they doe graūt, that it is a pure, and a cleane chaſtitie for a Prieſt to company with his wife. The which is clearely agaynſt y• Pope. For hée ſayth, that it is fleſhly, and carnall, and that their handes bée defiled, and they made vnworthy thereby, to handle the bleſſed Sacramentes. But here will bee ſayd that theſe mē had wyues before theyr conſecration, the whiche thyng they will alſo graunt, that a maryed man may bée choſen a Byſhop, & alſo kéepe his wife afterward. But hée may not marry after hys cōſecration, that had no wyfe before.
To this I aunſwere, that it is no lawfull ſolution, thus to ſay. For if it bée lawfull for a mā to kéepe his wyfe after his Prieſthode? why ſhall it not bée as lawfull for hym to take a wyfe after hys cōſecration? What thyng is there in hys matrimony, that is made after hys conſecration, that was not in his matrimony before hys conſecration? Or for what cauſe dyd hée take a wyfe before hys conſecration? If hée dyd it to auoyde fornication, then is hée now much more bound to take a wyfe then before: for it becommeth hym a great deale worſe to lyue in fornication, after hys conſecratiō, then hée dyd before. But theſe mē that maketh this lighte ſolution, doe not hādle this matter truely before God. For it is not their meanyng, that maryed men ſhould either bée Byſhops, or Prieſtes. For let them ſhew me in The Pop… will not ſuffer that maryed mē ſhal…e choſen Byſhops.all their chronicles, that euer any maryed man was choſen to bée a byſhop▪ ſince they had made lawes, that Prieſtes ſhould hauehave no wyues, and then I wil beléeue them: But alonely they ſéeke an e…aſion, how to defende the matter by. For I dare ſay, if any man ſhould goe aboute to chuſe a maried man to bée a byſhop, or els a perſon, they would thinke hée were mad. In ſo much that ſome of them hath ſayd, that mariage was ſo vnlawfull Di…t. xx…i. ca. O…in….for Pieſtes, that they hauehave fayned, y• …olye Apoſtles for to forſake their wiues, after their election. How ſtā deth theſe two togeathers? that maryed men may bée biſhops, I feare me If maryed men may be Byſhops, then ſecond brethren ſhall no longer bee beggers.the byſhoprickes will ſoone bée gotten out of their handes, and moſt parte alſo of all benefices. Wherefore I woulde counſell them rather to graunt that Prieſtes myght hauehave wiues, then for maried men to bée made byſhops.
Furthermore marke, that the holy counſell made no lawe, whether y• Prieſt ſhould marry after their conſe…ration or not. Wherefore it muſt néedes bée taken away of them as frée and an indifferēt thing, for a prieſt to marry after his cōſecratiō or not. For if they had reckened it vnlawfull for hym to marry, then would they hauehave forbidden it. For the counſell was gathered for to reforme thoſe thinges y• were a…ſſe, as the text ſaith clearely. Moreouer, if it had chaunced then a prieſt to hauehave maried after his conſecration, hee had not offended, for there was no lawe at that day, that did forbyd hym. Therefore, it is now no neceſſary artycle.
If men will not bée content with theſe auctorities: yet ſomewhat to ſatiſfye them, I will bringe them an other lawe, which the Papiſtes calleth Canon Apoſtolorum, the wordes bée Canon Apoſt.theſe. If any man doth teach, that a Prieſt by y• reaſon of his order ought to forſake his wyfe, curſed bée hée. &c. Marke of this lawe, that for colour of holines, no mā ought to forſake their wyues. Wherefore it muſt néedes folowe, that for prieſts to marry wiues after their conſecration is not againſt their holynes. Note alſo, that the text ſayth: how Prieſts had wiues of their owne, and went not a borowing, as they doe now. We reade in the counſell Conſilium Gangrens. Canon. 4.of Gangrens, how they made this decrée. If any man doth iudge or condemne a Prieſt that is maried, that hée may not, by the reaſon of his mariage doe ſacrifyce, but will abſtayne from his maſſe by the reaſon thereof, curſed bée hée. &c. Fyrſt you ſhall know the occaſion wherfore this counſell was gathered.
There was a certayne heretyke called Euſtachius, the which dyd among Euſtachius, Hereticus.all other hereſyes teach, that no mari…d man could be ſaued. Alſo be taught that Prieſts, which dyd marry, ought for to bée deſpiſed, and in no wiſe for to handle the bleſſed ſacramentes.
Againſt this heretick, is this decrée made. Now let eueryevery mā iudge what diuerſitie is betwéene this heretyke, and the Popes doctrine. This heretyke ſayth, that mariage is vnpure, & vncleane, and that a maryed Prieſt may not touch the ſacramentes. The ſelfe and the ſame doctrine ſayth the Pope in diuers places: and eſpecially in a chapter, y• beginneth wt Nullum. Diſt. 2….Where hée ſayth, that no byſhop ſhall pre ume to conſecrate any Deacon, except hée will fyrſt vow chaſtitie. For no man ought to bée admitted (ſayth hée) to ſerue at the aulter, except his chaſtitie bée fyrſt knowen.
Alſo in an other chapter hée ſayth, Diſt. 28. …. De…ernimus.They that eyther kéepe whores, or els marry wiues, ſhalbe priuated of their benefices. For they are vnworthy for to bée in the temple of God, & to touch the holy veſſels of the Church, that doth vſe them ſelues in ſuch vncleanenes, ſayth hée. What is condemning Sauyng the Pope, & Euſtachius.of matrymony, if this bée not? Hée cō pareth whordome, and matrymony to bée like cleane, the which did neuer none heretyke. The Pope goeth further, Diſt. 28. Diſt▪ 28. c. Aſſumi, & pr…teria.and ſayth: No man may bée eyther Prieſt, or Deacon, that is maryed, except they will promiſe to forſake their wiues. &c. Theſe lawes make againſt them that ſay, how that maryed men may bée Prieſtes. The ſame Dist. 31. ca. ſac…rdotib… …piſcopi. Tenere cos. Si laicus.thyng doth the Pope alſo confyrme in dyuers other places of his lawe, hauing none other cauſe why, but only becauſe (as hée ſayth) Prieſtes muſt bée pure, and cleane. This ſame cauſe had alſo Euſtachius. For he reckened as the Pope doth, how maryage, was vnpure, and vncleane, and dyd therefore forbyd Prieſts to marry. Yea in our dayes, I dare ſay, that no man forbiddeth Prieſts to marry, but only they that reckē mariage vncleane. But let …s goe farther, and ſée what holy counſels hauehave decréed, as conſerning Prieſtes matrimony.
We doe reade in a counſell, that is called the ſyxt Sinod, theſe words: 6. Sinodus.Conſidering yt it is decréed amongeſt the lawes made by thē of Rome, that no deacon, nor Prieſt, ſhall company with their wiues. Therefore we not withſtanding that decrée, folowing yt rules of the Apoſtles, and the conſtitutions of holy men, wyll, that from thys day forth, maryage ſhal bée lawfull, in no wyſe diſſoluyng the matrimony betwéene them & their wiues, nor depriuing thē of their familiarity in time conuenient. Whoſoeuer therfore ſhall bee founde able of the order This Coū cell doth fully eſtabliſh and cōfirme the mariage of Prieſts.of Deacon, Subdeacon, or of Prieſthoode, wée wyll that no ſuch men bée prohibited to aſcende the dignities aforeſayd, for the cohabitation of their wyues: Nor that they bée conſtrained at the receite of theyr orders, to profeſſe chaſtitie, or to abſtayne from the company of their lawfull wyues.
It foloweth, if any man preſume therfore agaynſt the Canons of the Apoſtles to depriue Prieſtes, or Deacons from the copulation and felowſhip of theyr lawfull wyues, let ſuch a man bée depoſed. Semblably, both prieſts and Deacons, which putteth away their wyues vnderunder the colour of holynes, let them bée excommunicated. But if they continue in the ſame, let them bée depoſed.
Note how thys counſell doth condemne by name the Popes decrée, which hath commaunded ſpirituall men to forſake their wyues. And in thys is alſo to bée obſerued, that the euaſion of the Papiſtes, when they ſay, that marryed mē may be prieſts, is a falſe lye. For the Pope and they dyd neuer admit that, as this counſell witneſſeth, but alonely that they are driuen to a narrow exigent, by yt violence of our argumentes, & they hauehave none other euaſion to delude the people by. Wherefore they bée compelled to helpe themſelues with ſuch a lye. For here is it playnely in thys Counſell declared, how the Pope, & they hauehave prohibited thoſe Prieſtes yt were marryed, to cōpany with their wyues, and would not admit them to myniſter, béefore they had forſaken their wiues.
Farthermore, note how that thys counſell doth alleadge for them, the The popes doctrine is condemned by a Councell.rules of the holy Apoſtles, and the cō ſtitutions of bleſſed men. What Chriſten man wyll nowe ſet hym ſelfe agaynſt thys holy counſell, the which hath ſo good auctoritie for it? Afterwarde it is to bée marked, how that this counſell doth commaunde, that no man ſhall vowe chaſtitie, whē hée ſhall bée conſecrated, the which thing is clearely agaynſt the Pope, that cō pelleth all hys prieſtes to vowe chaſtitie, béefore they bée ſacred.
Now let eueryevery Chriſten mā iudge whether it bée better, or ſurer to follow the Pope hauing none auctoritie for hym, and béeyng alſo but one mā: then to follow thys holy Counſel, hauyng for it the auctoritie of the holy Apoſtles, and of other bleſſed men.
Finally, marke how that this bleſſed counſell doth depoſe all thoſe that doth priuate Prieſtes from the companye of a lawfull wyfe. Out of the which doth follow, that the Pope, & all hys adherentes bée ipſo iur… depoſed. And if they re… their errour, they bée excōmunicated. Wherfore I conclude out of this counſell, that Prieſtes may lawfully hauehave wiues. Wée hauehave alſo euen there theſe wordes. It is open that neither Diſt. xxviij c. Diaconi.Deacons, nor ſubdeacons, ought to bée forbidden from maryage. &c. If thys bée not playne? I can not tell Diſt. xxviij. ca. de Siracuſ.what is playne. Wherfore Gracianus concludeth, that whether hée bée Prieſt, Deacon, ſubdeacon, hée may lawfully vſe matrimony. If men will not bée content wyth theſe ſayinges, I can not tell what will ſatiſfie them. Reaſonable men ought not to fight both agaynſt God and man. But yet let vsus goe farther, and ſée what the Popes lawe ſayth more.
Innocent the thirde writeth in his De vita & honeſt. cloricorum.decretalles, on thys maner: Thoſe Prieſtes, that after the maner of the countrey, hath not forſaken the coniunctiō of maryage, if they doe breake their wedlocke, ought greuouſly to bée puniſhed, ſéeyng that they may vſe lawfully matrimony. Marke how that this was the maner of certayne countryes, that Prieſtes might mary. Therefore it muſt néedes follow, that Prieſtes matrimony is not forbidden by Gods lawe. And if it bée not forbidden …p Gods lawe? what charitie is in the Pope to compell mē ſo violently vntounto the thyng, yt which God hath not bounde thē to. Is it not a cruell thyng for the Pope to burne a man as an hereticke, becauſe that hée kéepeth not his commanndement and lyueth not in open whoredome? Why doth hée not commaunde hym as well neyther to hunger, nor yet to thyrſt? And if hée eyther hunger, or thyrſt, why doth hée not forbid hym to eate and to drinke? It is as much in our power to vowe chaſtitie, and to kéepe it, if wée hauehave not the gift of God, as it is to vowe that wée wyll neyther hunger nor thyrſt: for they are both inclinations of nature, implanted of God. For as Cicero ſayth, and alſo the Emperour in hys lawe: Cicero. lib. i. officiorū. Iustinianus lib. i. cap. Ius naturale.wée are naturally inclined vntounto the coniunction that is in matrimony, for cauſe of propagation. And it is as much in our handes, neyther to hunger nor to thyrſt, as it is to chaunge this naturall inclination. And as wée It is implanted in nature to marry, if Gods gift doe not chaūge our nature.when wée are hungry and thirſty, cā not abſtayne from eatyng and drinking: no more can wée kéepe our chaſtitie (notwythſtanding our vowe) if God hauehave not geuen vsus the gyft. Mē may here pleaſe ſomthyng thēſelues, and ſtand in theyr owne conſeyte, & ſay how they can inuent many remedies to kéepe their chaſtitie by.
But I dare ſay, they woulde not for all the clothes that belongeth to their backes, that the purenes, and cleannes of their hartes were writtē in great letters, & ſet vp on yt church dore. Wherfore I woulde deſire mē to bée contented, and to ſet aſide all hipocriſie, and ſpeake the trueth, as it is written in theyr hartes: for God wyll not bée deceaued, nor yet mocked. And doubtles, if I coulde not ſhewe infinite examples, how that Prieſtes neyther doe, nor yet cā kéepe theyr chaſtitie, mē myght well blame mée for mouyng thys article. But now ſéeyng that theyr lyuyng doth teſtifie my doctrine, and that to yt great offence and ſclaunder of Chriſtes holy Church, and alſo to the great rebuke and ſhame of many a good mans childe: yea finally to the dampnation of many a deare ſoule: Mée thynke men ought to bée contēt and to thāke mée for takyng of ſo great labours, for deliueraunce of theyr ſoules, and alſo for mayntenaūce of honeſty, and and good morall vertue, according to Gods lawe, and mans lawe.
But let vsus procéede farther to Magiſter Sē tentiaru…. lib. ij. Dist. ….prooue thys matter. The maiſter of the ſentēces, wryteth on thys maner: Our weakenes is prone to fall into filthynes, but it is helped wyth honeſt maryage. And the thyng that is vntounto whole men an offēce, is vntounto ſicke mē a remedy. Marke how the M. of the Sentences ſayth, that wée are ready to fall into filthynes? And how that maryage is an honeſt remedy? How can men then after theyr owne learning condemne mariage, as no honeſt thyng? ſéeyng that theyr owne Clarkes cauleth it honeſt? Moreouer the mayſter of the Sentēces will, that both perfect and vnperfect may vſe this honeſt thyng: for to the firſt it is an offēce, & to the other it is a neceſſary remedy. Ieſus how woulde men cry agaynſt vsus poore men, if they had halfe ſo much againſt vsus, as wée hauehave agaynſt them. But our Lorde ſende them hys grace, and moliſie theyr hartes. Amen.
We hauehave alſo in the Popes law a Ext. de … Preſ cap ad preſentiam. Ʋen…ēs. Propoſuit. … tranſmiſſa.title, De filijs Presbyterorum, in the which there bée many chapters written to the Byſhops of Englande, as concernyng Prieſtes children. Wherfore it is to hée ſuppoſed, that Prieſts had then wyues. And if they had thē, why may they not now? By what authoritie are our Prieſts now more compelled then they were? HaueHave our Prieſtes nowe more articles of theyr fayth then they had? But yet here wil bée ſayd, that the Popes law ſpeaketh of baſtardes, and not of lawfull children. Mée thynketh that this ſame is not charitably aunſwered, for here they doe accuſe of fornication many an honeſt Prieſt, agaynſt whom they hauehave alonely but a light ſuppoſition. For they that made this aunſwere, knew not thoſe men, nor yet theyr lyuyng. And the text ſpeaketh but of Prieſtes children, & not of baſtardes.
Farthermore by this ſolution is … not…de… holy … as they doe that graunt thē …baſtardes.many an honeſt man defamed, for to …ée a baſta…d, the whiche is an euill name, and me thinke vncharitably layd by theſe men vntounto their charges. Wherefore note, that theſe men doth ſore defame prieſthode, & that agaynſt the order of charitie, that had rather graunt all theſe Prieſtes, that the law ſpeaketh of (which is no ſmall nōber) for to bée breakers of theyr vow, and to bée open whoremaiſters, yea, and alſo theyr children to bée baſtardes, rather then they would graūt that thoſe Prieſtes had lawfull wyues. The which were neither agaynſt honeſty, nor yet the order of prieſthode. Wherfore if I ſhoulde thus hauehave defamed Prieſtes, & theyr children, men would …ore hauehave beene greued with me: yea I am afrayde, that ſome men will bée diſpleaſed with me, alonely bycauſe I doe write agaynſt thoſe prieſtes, whō I know of ſurety to bée naught, if hauyng of children can teſtifie it.
But what will they ſay to yt popes law in the ſame place, whoſe wordes bée theſe. Thou doeſt aſke of vsus (ſaith Extra. lib. i de fi…s preſbyterum. c. Ad ….the Pope, to the Byſhop of Caſſell) whether that theſe men, that hath Prieſtes to theyr fathers, may bée promoted to holy orders or not, if they hée of good, and honeſt de…our, & well learned. To this we aunſwere (ſayth the Pope) that if they bée gottē of lawfull marriage, & there bée none other Canonicall impediment, then may they lawfully bée promoted vntounto holy orders, and may enioy that ſame benefice, which their fathers had before. &c.
This no mā cā not deny, but yt law ſpeaketh of Prieſtes children, yt were gotten in lawfull matrimony. Wherfore it muſt néedes follow, yt Prieſtes were then maryed: yea, and the lawe calleth theyr marriage lawfull, which muſt alſo bée noted: ſo yt men may ſée that this doctrine of myne is no new thyng, but it is elder then theyr law.
Alſo in that ſame title, the Pope ſayth, we hauehave vnderſtanded, that N. borne, and gotten in Prieſthode of a Ibidem. cap. Litteras.lawfull wife, hath alwayes had an affection to ſerue God in the office of a ſpirituall man. &c. Here note, that the Pope ſpeaketh of Prieſtes children: yea, and of them that were gotten in lawfull marriage, and not in fornication. Wherfore the Pope ſuppoſeth, that Prieſtes may hauehave a lawfull matrimony. And therfore mee thinketh, that when men finde in the law, mention made of Prieſtes children, they ſhould rather ſuppoſe them to bée gotten in matrimony, then in fornicatiō, both for the honeſty of the father, mother, and alſo of the childe: ſpecially ſéeyng yt Prieſtes had wyues in thoſe dayes. And it ſtādeth alſo more with honeſty of Prieſthode, to graunt that they had wyues, rather then whores.
Now let vsus ſée what the Emperours Imperator Conſtan. lege. Omnis …a Ad perangariam. Codice de Epiſ. & ele.lawe ſayth to Prieſtes wyues. We will (ſayth hée) that all maner of ſpirituall men ſhal hauehave this prerogatiue, that theyr wyues, and their children, and their ſeruauntes, that is for to ſay, both male, and female, ſhall bée frée from an homage, whiche is called Perāgariam. Here is to bée noted, that the Emperour doth not alonely admit Prieſtes matrimony, but alſo hée honoreth it with a priuilege, & a prerogatiue, the whiche hée would not hauehave done, if hée had iudged their matrimony vnlawfull. Wherefore men may ſée, if they will, how indifferent our forefathers hath béene vntounto this holy ſtate of matrimony. And it wold not become vsus euill, if we learned of them better to iudge of theſe thyngs, that God our maker hath both inſtituted and ſanctified.
Now good reader hauehave I prooued this article by Gods holy word, by the ſayinges of Doctours, by the authoritie of Councels, & by ſome certaine lawes, both Emperiall, and Popiſh. Wherfore now wil I goe farther vntounto the hyſtories, and prooue this thing by examples, and practiſe of holy mē.
Firſt, we hauehave ſhe example of bleſſed S. Peter, the which had doubtles a wyfe, as it may bée prooued by Mathew, which ſayth: Quod ſocrus Petri Math. 8.tenebatur magnis febribus. Peters wyues mother had a gret agew. Now, if Peter had a wife, as this text is clere, what thyng ſhould forbyd our prieſts mariage? I thinke they are not boūde S. Peter had a wife.to more chaſtitie, then Peter was? Nor it will not helpe to ſay, that hée forſoke his wife after his calling. For the Scripture here ſpeaketh of Peters wyues mother. Why doe they not as well take hys wyues mothers name awaye, as they take away hys wife? But I hauehave aunſwered to this reaſon largely inough before.
Alſo Philippe the Euangeliſt, had thrée daughters, the whiche hée could Actes. 11.not hauehave bad, if that hée had had no Philip the Euangeliſt was marryed.wyfe: for I thinke there is no good mā that will reckē them to bée baſtardes, and whores children. Neither it can helpe, to ſaye, that theſe children were borne before hys electiō, for this is but a ſimple ſaying, and no probatiō. And it is not inough to ſay, ſéeyng that men will hauehave it for ſo neceſſary an article: but men muſt alſo prooue it by open Scriptures. For els I may ſaye by as good authoritie, that theſe daughters were borne after hys election, as other mē ſay, how they were borne before hys election. And I hauehave better ſuppoſition for me out of the texte, then they hauehave: for they are not called Philips daughters alonely, but Philippe the Euangeliſt daughters. Wherfore they may by a good reaſon ſay, they were not Philippes daughters, as they may ſay, that their father was none Euangeliſt.
We doe read in Tripertita Hiſtoria theſe wordes: All Prieſtes in the orientall Ex tripertita hiſtoria. lib. 9. cap. xxxviij.Church doth abſtayne with a frée will, & of no neceſſitie frō wyues. For many of them, in tyme whē they bée byſhops, hauehave had of their lawful wiues chlidrē. Note how this hiſtory declareth clearely, that prieſtes in the orientall Church were not compelled to vowe chaſtitie. Secondarily yt hiſtory cauleth prieſtes wiues lawfull wiues. And alſo how the byſhops had childrē, after their conſecration. Now doth all learned men know, that the orientall Church receiueth their maners nerer of the Apoſtles then we.
Wherefore it is to bée preſuppoſed that theſe men tooke their cuſtome of marryage, of the holy Apoſtels. And at the leaſt wiſe, it muſt followe, that if their prieſtes may hauehave wiues lawfully, that then our prieſtes may hauehave alſo. For God hath layde none other burthen on our Prieſtes neckes, thē hée had on theirs.
Moreouer we doe reade in Eccleſiaſtica Li. iiij. ca. xxiij.Hiſtoria, that Penitus byſhop of a citie called Gnoſeos, would hauehave made a decrée, yt prieſtes ſhould hauehave Penitus. Dioniſius.vowed chaſtitie. But Dioniſius Byſhop of Chorinth, wrote agaynſt hym and required hym, that hée would not lay no neceſſitie of compulſed chaſtity in other mens neckes. Penitus folowed his counſell. Here you may ſée, yt the deuell hath béene of long tyme aboute to bring in this ſnare for prieſts but God hath reſiſted hym.
We hauehave alſo in the ſame hiſtorye, Li▪ iij. ca. xxx.agaynſt thoſe men, that did deſpiſe mariage, a goodly ſaying which is this what will they reproue the Apoſtles? Peter, and Philip had wiues, and did alſo geue their daughters to mariage. In ſo much as S. Peter did crye vntounto A playne place to prooue that Peter had a wife.his wyfe, when ſhée ſhould bée led vntounto her paſſion, and called her by her name, and ſayde vntounto her: Oh deare wyfe, remember our Lord. Heare is it cleare, that Péeter had a wife. And heare is alſo againſt them that ſayth, how yt Peter forſoke his wife, which is here proued a falſe lye.
Moreouer, Spiridon the byſhop of Ibi. li. x. c…. v.Cipres, hauing the gift of prophecye, had alſo a daughter, whoſe name was called Irenem, which after her faithfull ſeruice dyed a vergin. Heare is it cleare, yt this holy man had a daughter, which hée could not hauehave, if hée had had no wife. Farthermore we do Eccle. hiſt. li. v. cap. xxiiij.reade, that Policrates, byſhop of Epheſum, doth ſhew, that ſeuen of his parentes lynially were biſhops in order before hym, and hée hym ſelfe was the eyght. Now coulde not this bée, that his fathers from the ſeuenth Policrates. Epheſ. Epiſ.degrée could hauehave béene byſhops, if biſhops had had no wiues, for the text is cleare of his fathers, and not of his kynſmen. Mée thinke this is a cleare example, & ſufficient to proue as great a matter as this is if men would bée content, and ſatiſfied with reaſon.