Whole Works, Tract 12 · Part
¶ Ex damaſo Papa, ad Hieronimum, ex Platina, & Nauclero.
BVt let vsus goe farther, and ſée, how many Popes hauehave béene prieſtes children, that this matter may bée opened by them, and that Popes them ſelues may be witnes of this doctrine
Fyrſt is there Siluerius, pope, the which had a byſhop to his father called Siluerius Papa.Ormiſda. This Siluerius lyued about the yeare of our Lord. 524.
Pope Felix, the third of that name Felix. iij.was yt ſonne of Felix, prieſt of Rome. This man lyued about the yeare of our Lord. 474.
Pope Deus dedit, was the ſonne Deus dedit.of Stephane the ſubdeacon, which lyued about the yeare of our Lord. 623.
Pope Theodorus, was the ſonne Theodorus. iof Theodore byſhop of Hieruſalem. This man lyued about the yeare of our Lord. 634.
Hadrian, yt ſecōd was the ſonne of Hadrianus. ij.Thalare, the byſhop. This man lyued about the yeare of our Lord. 873.
Pope Iohn, the xv. of that name, was yt ſonne of prieſt Leo, This man Iohānes. xv.lyued aboute the yeare of our Lorde. 984.
Pope Agapitus, the fyrſt of that name, had a prieſt to his father called Agapitus. i.Gordianus, hée lyued about the year of our Lord. 534.
Pope Siluerius, had a father called Siluerius.Siluerius. a byſhop of Rome, This man liued about the yeare of our lord 544.
Pope Boniface, the fyrſt of yt name Bonifacius. i.was ſonne to Iucundus prieſt.
Pope Oſius, was yt ſonne of Stephan the ſubdeacon.Oſius.
Pope Gelaſius, the fyrſt, had a byſhop to his father called Valenus anno Gelaſius. i.Domini. 484.
Iohn the. x. pope of yt name, was ſonne to pope Surgius, about the yere Iohannes. x.of our Lord. 924.
All theſe, & a great many more (as the Popes lawe teſtifieth) were the Diſt. …i▪ ca. Oſius.children of ſubdeacons, deacons, and Prieſtes, and hauehave borne rule in the Church of Rome. Wherefore I meruayle very fore, that men doe recken it ſo new learning, that prieſts ſhould hauehave wiues, ſéeing, that it ſtandeth with Gods holy word, with the ſaying of the olde doctours, with the determination of counſels, with yt Emperours lawe, and alſo with yt Popes olde decrées.
Moreouer, Chriſtes holy Apoſtels, and many other holy men, ſince their dayes, hauehave liued in the holy eſtate of matrymony. Finally, there hath been many holy men, and alſo holy women borne in the wedlocke of Prieſtes.
By what reaſō now can, or wil mē damne all theſe thynges, that bée of ſo great auctoritie? If men wyll heare neyther God nor mā, nor yet no good reaſon, what néede men then ſo much to ſpeake of learning? ſéeing that they wyll heare nothyng, but that they alonely iudge good? Truely this is a great high minde of mē, thus wrongfully to condemne other men for heretikes, hauyng ſo good learnyng for them: and yet they themſelues are grounded onelyonly of their owne ſenſuall mynde, hauyng no learnyng, nor reaſon for them. But I wyll put this matter to Gods iudgement. And let not men doubt (if they béeléeue there is a God) but that God wyll bée a reuenger of ſuch wrongfull violence, as men doe vſe in thys caſe, both agaynſt hym and agaynſt all his bleſſed company of Saintes. But yet for to doe men pleaſure, and that they myght bée perſwaded if it were poſſible, I will declare vntounto them, how yt wée doe finde old monuments, teſtifiyng clearely, that prieſts were in peaceable poſſeſſiō of matrimony, & their childrē gottē in that ſame matrimony were admitted to ſpiritual benefices.
In the tyme of Pope Alexander yt thirde, there was a controuerſie for the patronage of a benefice betwéene the pryor of Plimptō in Deuenſhyre, and one Iohn de Ʋalletorda. Now were there deputed iudges, Rychard Archbyſhop of Caunterbury, & Roger Byſhop of Wyncheſter, béefore whome the pryor of Plympton prooued his patronage, by the reaſon that hée was in poſſeſſion, and had géeuen it vntounto diuers perſons. Fyrſt (hée ſayth) there was a Prieſt of Plymptō called Alpheghe, which had by yt gyft of the pryor of Plympton, the benefice of Sutton, which is now called Plymmouth. This Alpheghe had a ſonne cauled Sadda, which had alſo the benefice after hys father. And after Sadda, was there an other prieſt cauled Alnodus, which had the benefice likewyſe. This Alnodus had a ſonne called Robert Dunpruſt, which after the diſceaſe of his father Alnode had alſo the ſame benefice. And after thys Robert Dunpru…t, William Bacon hys ſonne, enioyed the benefice lykewyſe. Here men may ſee, that it is neyther ſo new learnyng, nor yet ſo long agoe ſince prieſtes had lawful wyues.
Moreouer, I reade in our owne Chronicles, that in the tyme of kyng Croni▪ Fa…i.Henry the iij. which raygned yt yeare of our Lord 1101. prieſtes myght lawfully marry wiues, in ſo much yt Anſeline than Archbyſhop of Caunterbury in a Seane that hée helde at London, did make a decrée, yt prieſtes ſhould forſake their wiues, the which was both agaynſt Gods lawe, and mans. For the texte of our Mayſter Chriſt is cleare. Quos deus coniunxit, Homo non ſeperet. Marke theſe two wordes, Deus, and Homo. And howe much the one paſſeth the other.
Farthermore, the Pope hymſelfe hath not greatly regarded Prieſtes chaſtitie, if hée myght get any money for diſpenſations, in the which thyng hée coulde not hauehave diſpēſed, if it had béene of Gods lawe. And if it bée but but mans lawe, what charitie is in the Pope to compell men ſo ſore to kéepe it, ſéeyng that it is ſo great daū ger vntounto prieſtes, and that ſo many ſoules béene loſt thorough it? Yea, what tyranny is in hym, thus cruelly to kill men for breakyng alonely of hys commaundement, the which is not in their power to kéepe? To our purpoſe, the Pope hath often tymes diſpenſed both wyth Prieſtes, and religious men for their vowe, & hath géeuen them licence to marry.
It is not vnknowen to many men Abbot Sā … te of Readyng.that there was an Abbot of Reading, whom men for his perfecte lyuinge, called Abbot Sancte. This man béeyng in daunger of a certayne diſeaſe, Prieſtes hath maryed after their prieſthode.by the reaſon hée had no wyfe, ſente vntounto the pope, deſiring hym to diſpenſe wyth hym for hys vowe, and yt pope diſpenſed wyth hym, and gaue hym licence to marry a wyfe, but vnderunder a condition that it ſhoulde bée ſecretly done, and not In facie eccleſie. By this men may ſée, that the Pope himſelf holdeth not ſo much of prieſts chaſtitie: for then hée woulde not regarde more money, then it. And if the pope may diſpence wyth thys Abbot for auoyding of a diſeaſe corporall: how much more ought hée now to diſpenſe with prieſtes: ſéeing there bée ſo many ſoules in daunger? Yea, and alſo the order of prieſthoode is ſore defamed and ſclaundered, by the reaſō that prieſtes hath no wyues.
Moreouer, wée doe reade, that N… generatione. xl.pope Celeſtine the third, did diſpenſe with a Nunne, whoſe name was cauled Conſtatia, Kyng Rogers daughter of Cecyll, and gaue her licence to Cranſius. Canutus was ſeuen yeares a Monke ¶ Iuniacenſis, and yet the Pope diſpenſeth with hym to marry a wife.marry with Henry yt Emperour, the ſixt of that name. This was about yt yeare of our Lorde. 1186. So that mē may perceaue how the pope doth not greatly regarde the vowe of hys ſpiritualtie, if any thing may bée gotten, to pay for a diſpenſation. And it wil not helpe to ſay, that the pope did diſpenſe with this woman for a common wealth. For the ſtories maketh mention that the pope diſpēſed with him vnderunder a cōdition, that hée ſhould paye hym a yearely pencion for the kyngdome of Cecyll, and ſhould recouer it of his owne charges, out of the handes of Tancredus, which was then in poſſeſſion of it. And béecauſe that hée myght hauehave the better title to the kyngdome, hée gaue hym the onelyonly daughter of Cecill. So that yt pope did it not for a common wealth, but for his owne lucre. But now graunt that it were for▪ a common wealth, therefore, firſt it was not Gods commaundemēt, that prieſtes ſhould liue ſole. For gods word géeueth no place to no common wealth. And if y• pope did then diſpence for a cōmō wealth? why doth hée not now diſpence for auoyding of fornication, in ſo many innumerable prieſtes? Doth not mē recken it for a common wealth to expell fornication, & all occaſions therevnto? But now there is no commō wealth to bée regarded, béecauſe there is no ſhyning golde offered. But at yt Mariage of Prieſtes is neither agaynſt Gods lawe nor mans lawe.leaſt wayes mée thinketh that prieſtes which marry, bée very farre from hereſie: for it is neyther agaynſt Gods lawe, nor yet agaynſt the common wealth.
Here were many examples to bée brought in, how the pope hath diſpenſed both with Monkes, Friers, and Nunnes, the which I will paſſe ouer, and will ſhe we as neare as I can out out of Chronicles, how lōg▪ it is, that the pope hath gone about to bryng in the vow of chaſtitie. Doctour Eckius doth ſay, that Calixtus primus dyd firſte make the ſtatute, that prieſtes ſhould vow chaſtitie, b…t that is falſe. For all Chronicles beareth witneſſe, that prieſtes had wyues in the Councell, of Nicene, the which was almoſt an hundreth yeares after Calixtus dayes. Wherfore it can not bée ſuppoſed, that yt ſtatute was made béefore the Councell of Nicene. But authenticall hyſtories doth make mention, that Nicholas the firſt, whiche was Nicholaus. 1Byſhop of Rome, the yeare of our Lord 860. did goe about this thyng: but hée could not bryng it to paſſe by the reaſon of an holy man S. Huldericke, Epiſcopus Auguſtenſis, the which wrote a very ſharpe Epiſtle agaynſt hym, reproouyng hym ſore, bycauſe hée would compell prieſtes to vow chaſtitie. Hys woords bée theſe. Thou haſt not ſwarued a litle from diſcretion, yt where as thou oughteſt to hauehave counſayled prieſtes to chaſtitie, thou haſt with a Lordly violence compelled them to it. Is not this after the iudgement of all wiſe men, a Compelled chaſtitie is againſt the inſtitution of the Goſpell.great violence, whē that thou agaynſt the inſtitution of the Goſpell, and agaynſt ye decrée of the holy ghoſt, wilt compell men to obſerue thy priuate decrée? &c. Hée reciteth alſo agaynſt ye Byſhop of Rome all thoſe ſame ſcriptures, that I hauehave brought herein my booke of this matter, and al…o certain of the counſels, to that purpoſe, that I hauehave brought them. So that men ought not to thinke, that I am the firſt, that thus hath vnderſtande the Scriptures, nor yet the firſt, that hath ſpoken agaynſt prieſtes vowes.
Note alſo how this holy mā ſayth, that prieſts ought to bée admonyſhed, & counſelled to chaſtitie, but not compelled. For that (ſayth hée) is a great To compel Prieſtes to vowe chaſtitie that hath not yt gifte, is halfe brother vntounto hereſie.violence, and agaynſt Chriſtes holy Goſpell, and yt bleſſed ſpirite of God. Theſe bée as vehement wordes as I hauehave ſpokē. For out of theſe woordes men may gather, that it is not farre from hereſie to compell prieſtes to vow chaſtitie. This holy man procéedeth farther with yt Biſhop of Rome, and telleth a fact of S. Gregory, the which went about to compell prieſtes to vow chaſtitie.
VponUpon a day S. Gregory ſent vntounto hys pondes for fiſh, and in the nettes A lamentable and horrible ſight.that they fiſhed withall, were brought vp aboue ſixe thouſand young childrens heades, the which thyng, when S. Gregory ſaw, ſtroke hym ſore to the hart, & hée was very heauy of that ſight, and perceyued anone, that hys decrée, that hée made for prieſter chaſtitie, was the occaſion of this great murther: In that that prieſtes could not lyue ſole, nor yet they durſt not auow theyr children, for feare of the decrée. And ſo for ſauegarde of theyr honeſty, they fell into a fearefull, and abhominable ſinne, to kyll theyr own children. And for this cauſe S. Gregory (ſayth this holy Byſhop) dyd reuoke hys decrée agayn, and did greattly O Lord God that our Byſhoppes woulde nowe bee ſo charitable.alow the ſaying of the Apoſtle: Iis better to marry then to burne. Addyng vntounto it of hys owne: It is better to marry then to geue occaſion to murther.
Here note good reader, what a terrible, and a fearefully example this is? Is not this a piteous caſe, that ſo many thouſandes innocētes bée thus ſlayne? When ſhall the chaſtitie keepyng of all the prieſtes in the worlde bée an occaſion of ſo great goodnes, as the law of chaſtitie hath béene hereof miſchief? Alas is there no pyty in …ēs hartes? that are nothyng moued, whē they read ſuch horrible factes in holy mens writyngs? Or doe men thinke, that there is no miſchief now in our dayes done, by the reaſon that prieſts are compelled to chaſtitie? If men thinke that there come any miſchiefe by the reaſon of it, how can men recken to auoyde Gods vengeaūce, that will ſo ſtifly and ſtrongly mayntayne the ſame?
I hauehave béene informed of credible perſons, the whiche if néede were, I could yet bryng foorth, that in a place of Religion within this fewe yeares, there was a religious man, that dyd A frute of chaſtitie.get a woman with child, the whiche woman was brought a bed in the brothers chamber of a fayre ſonne. This child was Chriſtened in the ſame chā ber, and as ſoone as it was chriſtened, hée brake the necke of it, and buryed it in the night, in the Churcheyarde. A horrible tale.This is the trueth, I cā prooue it. Is not this a terrible thyng? dooth not nature abhorre this? And yet men had rather here this abhominablenes, thē for to releaſe a litle of theyr own will. But oh Lorde God, howe ſtreightly ſhalt thou puniſh this?
It is not yet out of yt minde of mā, ſinnes yt an honeſt man loſt his daughter, by the reaſon that a prieſt defiled An other trabbe of yt ſame tree.her, the which (bycauſe hée would not bée diſhoneſted) kylled the mayde priuely, and afterwarde caſt her into a well. If men will not bée moued at this? and ſuch lyke other factes? I can not tell what will moue them?
I could recite a great many of abhominable, and deteſtable factes, if I were not more aſhamed to tell them, then prieſtes hath béene to doe them. Neither will I recite how ſhamefully that mens daughters, mens wyues, mens ſeruauntes hath béene, and are dayly caſt awaye, by the▪ reaſon that prieſtes are ſo hoate of courage, and can not kéepe theyr chaſtitie. Would it not abhorre a Chriſten mā, to heare tell of the innumerable baudes, that are made by yt reaſon yt prieſts cā not lyue chaſte? What a petious caſe is it to ſée ſo many young men caſt away? th… whiche doth ſée dayly their maiſters vncleane liuyng? Here were many I will not ſpeake of the litle prety …oyes that folow Prieſtes in long doublets▪ and ſhort hoſen.thynges to bée recited, but honeſty compelleth me to paſſe thē ouer. But I thinke there is no good man, but hée will thinke as much in hym ſelfe, as I either would ſay, or can ſay.
I could tell, if If I would, the occaſion why yt thoſe Cardinals of Rome, which kéepeth whores, bée noted of the common people to bée of the beſt ſort of Cardinals? But I will paſſe it ouer. Neuertheles it gréeueth mée a lyttell, that I may not ſomewhat opē my hart. But this I promyſe them, if The chaſtitie of the court of Rome, frō the whiche God defend vsus all.any of theſe proiectours of this fylthy chaſtitie doth take in hand to defende it agaynſt mée, I will not bée aſhamed to write…, that they hauehave not béene aſhamed to doe. Nor I will not kéepe ſecrete how certayne byſhops of England, and alſo of other countries doth let whores to ferme vntounto prieſts. And all béecauſe they will not ſuffer them to marry. Yet heare will I tell you one prety tale.
There is a byſhop lyuyng at this ſame day in Germanye, which had M. ſpare me a little, to ſpeake but, one word more.néede of a great ſome of money (I could tell his name if I would) this byſhop called vntounto hym a gentilman, a great frend of his, which ſmelled a littell of the new learning, ſo called. An hyſtory ſprong out of the chaſtitie of Prieſts.Ʋnto this mā hée made his complaint how that hee muſt néedes make ſhifte ſhortly for a great ſomme of money, deſyring hym both to helpe hym, and alſo of his counſell. This man ſayde vntounto hym, if hée would folow his coū ſell, hée would ſhortly helpe him. The This man intended to declare to this holy father, what honeſtye was mayntayned by Prieſtes chaſtitie.byſhop was very glad, and graūted to folowe his counſell. Then ſayde the gentylman.
My Lord, your Lordſhip ſhall geue a ſtrayte commaundement, that all your Prieſtes within your dioceſe, ſhall put away their whores within this two monethes, vnderunder the payne of hereſye at the leaſt. After this, your Lordſhip ſhall ſend. ij. of your coūſellers, that bée knowen to bée greately in your fauour, to handle with the prieſtes, in their owne names, for to take vp thys matter, betwéene your Lordeſhip and them. But vnderunder this condition, that the prieſts ſhall graūt vntounto them a certayne ſome of money and they ſhall promiſe the prieſtes, yt they will bring it to paſſe, that your Lordſhip (notwithſtāding your ſtrait commaundement) ſhall bée contented to ſuffer them to liue, as they hauehave done in tymes paſt, and after the olde cuſtome of the Church. The byſhop A prety practiſe to finde out a naughty concious Byſhop.was contented with this counſell, & incontinent gaue out yt commaundement, and afterward ſent out two of his beſt frendes, priuelye to treate with the Prieſtes in their names, but not in his. For hée woulde not bée knowen of it, becauſe hée had vowed chaſtitie.
But what thinke you, that theſe two mē did gather in this one byſhoppricke, within yt ſpace of ij. moneths? Ʋerely …xx. M. guyldens, the which money the byſhop receiued very deuoutly, and thought it not againſt the vowe of chaſtitie. What ſhall men ſay to theſe mens conſcience? that will not ſticke to burne a poore prieſt, that maryeth a wife? but yet, they will receyue. xx. M. guyldens to mayntayne open whoredome. O lord God thou knoweſt this, & yet doubtles thou ſuffereſt it. And all béecauſe they ſhould hauehave ſpace, and reſpite to amende, vntounto which, God geue them grace. Amen.
But agayne to our purpoſe: men may perceaue that this holy byſhop Hulderyke was agaynſt the pope, & dyd alſo alowe my doctrine, and declare that S. Gregorie did repēt him Diſt. …. ca. Ante trienium.of yt ſtatute yt hée had made for prieſts …aſtitie. Wherefore I conclude here yet agayne, that Gods holy worde, olde doctours, holy counſelles, the Emperours lawe, olde decrées of the Church, the practice of the holy Apoſtels, the lyuing of holy men, Gods lawe, and mans lawe, nature & reaſon, doth alowe this article of myne. Wherefore I truſt no good nor reaſonable man, will withſtand mée, in this caſe.
There runneth a greate voyce of The world will lye.mée, that I hauehave maried a wife, and for that cauſe men doth recken that I will ſomething proue my witte, and alſo ſtretch my learning, to mayntain that prieſtes myght hauehave wyues. But I hauehave meruayle why men are aſhamed to come & lay this thing to my charge, now that I am here?the very trueth is béefore God, & mā that I hauehave no wife, …or neuer went about to marry: I thanke God of his grace. And of this I hauehave as noble princes as bée in Germany, to beare mée witneſſe, and alſo many other worſhipfull, and honeſt men, yt doth knowe mée, and my conuerſation. I hauehave alſo the ryght worſhipfull man Doctour Lée, which was the kinges Embaſſadour with vsus, and all his ſeruauntes to teſtifye for mée, which bée honeſt men, and ſufficient in a greater cauſe then this is.
Finally, here is alſo the byſhop of our citie, with whom I doe dwell, & am moſt conuerſant with. Heare is alſo the Embaſſadours of Lubycke, which doth alſo know mée, and my conuerſation. And I doubt not, but all they will teſtifye for mée, as farre as any lawe ſhall require. Yea I dare boldly ſay, yt myne aduerſaries hauehave not ſo good teſtemony, that they kéepe theyr vowe of chaſtitie, as I hauehave, that I am not maryed. But all is done to bringe mée in defamation. Let God prouide. Neuertheles, what if I had a wyfe? is y ſo great a crime? What can men make of it? Hath not many noble Princes, and good men wyues? Will mē make more articles of ſaluation for mée, then for princes D. Barnes lyued ſole & vnmaryed.or for other Chriſten men? what hauehave I deſerued thus to bée taken? Men will hauehave to doe with mée, but I promiſe them, they ſhall get no good by it, if I may come to my aunſwere, I wil bée able alwayes to defend a wyfe (if I weare diſpoſed to marry) agaynſt all thoſe that kéepe whores. Let them begin when they will. Notwithſtandyng, I doe not abſtayne from a wife béecauſe that is euell, and vncleane to marry: but I hauehave other lawfull conſiderations. Let no man doubt, but this is of trueth, if I had a wyfe, I would not hauehave medled with this article, becauſe that men myght hauehave ſuſpected mée, that then I would hauehave defended this article, for the maintenaunce of my facte. But now on the other ſyde, that men ſhould not think how I deſpiſed mariage, or thought it vnlawfull for a Prieſt to marry, in as much as I my ſelfe doe not marry. Therfore hauehave I takē this labour on mée, to wryte my meaning, & ſo much the more boldely, béecauſe that men hauehave no cauſe to ſuſpect mée, that I ſpeake to defende myne owne cauſe, but all onelyonly to ſet out the veretye, ſo God helpe mée. Amen.
But now will I goe to the Popes lawe, and ſée what tyme that thys thyng begunne to take ſtrength. It had beene often times attempted, but it was alwayes repelled by one good man or other, tyll after the dayes of Saint Gregory.
Pope Siricius made a ſtatute, that prieſtes ſhould hauehave no wyues, but it tooke none effect.Diſt. 82. ca. Plurimos.
After hym came Pelagius the ſeconde, and hée commaunded, that thoſe prieſtes that had maryed wiues ſhould abſtayne from their wyues.
Next after hym came S. Gregory, and hée thought that ſtatute of Pelagius to ſore, that men ſhould abſtaine from their wyues, which had neither vowed chaſtitie, nor yet had vſed thē ſelues to continencie. And therefore hée decréed, that the Byſhops ſhould conſecrate no Subdeacon, except hée woulde firſt vowe chaſtitie. Thys is openly in the popes lawe. Here béegan the thyng ſomthyng to ſpringe, Diſt. 31. ca. Ante trie…ium.and to take effecte, but yet it was not fully eſtablyſhed. For afterwarde S. Gregory hymſelfe repented hym, as S. Hulderike beareth witneſſe, by yt reaſon of the great murther thath hée ſawe come thereof. Wherefore it remayned ſo ſtyll a great whyle, vntounto the commyng of Leo the ix: and hée ſayth, that prieſtes may kéepe theyr Diſt. 31. ca. Omnino.wyues, but they may not company wyth them, for the Apoſtles (ſayth hée) dyd forſake the company of their wyues: alonely they prouided them meate and clothe.
After hym commeth Innocentius the ſecond, the which (not regarding Diſt. 28. ca. Docerni….Gods ordinaunce) ioyneth prieſtes that maryeth, and prieſtes that kéepeth whores, all vnderunder one damnation.
But all theſe yet coulde not bryng thys matter to paſſe as they woulde. For in many places (for all this) all prieſtes had wyues: tyll the tyme of Gregory the ſeuēth, which was cauled Nauclerus. Alber…s. Hirſucid… ſis.Hildebrande, a man of euill lyuyng, as the chronicles teſtifieth, and alſo a great nygromancer, and very familyar with the deuill. And as chronicles ſayth, a man that had poyſoned 4. or 5. popes before, that hée myght come the ſooner to it. Thys man (I ſay) in the yeare of our Lord. 1074. Here beganneth prieſts cha… get the o… hand. For this was a captaine for the no…ce.began to attempte thys matter very ſharpely in Germany, where prieſts were then quietly ſuffered to hauehave wyues. Thys man ſent his commaū dement vntounto Otto byſhop of Conſtā tinople, commaundyng to forbydde prieſtes that had not yet maryed, for to marry. And thoſe yt had maried, to bée ſeparated from their wyues. But byſhop Otto perceiuyng thys thyng Pe…am … gem. Quos deus cō …ūx… homo nō ſeperet. Et nemo dimittat vxorē, excepta fornicationis cauſ….for to bée deuilliſhe, woulde not exerciſe hys commaundement. Wherfore Pope Gregory curſed him, and aſſoiled all men from his obedience, and cited hym vntounto Rome, where hée had gathered a counſell, in the which hée had made a decrée, that no Prieſte ſhoulde afterwarde marry. And they that had maryed béefore, ſhoulde forſake their wyues. Moreouer, it was there decréed, that no man ſhould receaue holy orders afterwarde, except hée firſt ſweare to lyue ſole.
Theſe decrées were prouulgated ouer all Italy. But the prieſtes, and Byſhops of Fraunce reſiſted this decrée, Who cā require a better aūſwere then theſe Byſhops make? their wordes be… Gods wordes.and ſayde, that this counſel was contrary to Gods worde, and tooke from Prieſtes, that God and nature had graunted them. And therefore yt Pope (ſayde they) was an hereticke, and an auctour ofdamnable doctrine, and that this decree came not of God, but of the deuil, and alleaged for them the ſaying of our mayſter Chriſt. No… omnes Math. 9.capiunt verbum hoc. And alſo S. Paule, De virginitate prec…ptum non 1. Cor. ….habeo. They ſaide alſo, that the pope woulde compell them to lyke lyke Angels, and how hée dyd opē a wyndow vntounto fornicatiō & vncleannes. Wherfore they made hym aunſwere, that they had rather to forſake their benefices, then their wyues. And if hée woulde deſpiſe maryed prieſtes, then ſhoulde hée goe & prouide him Angels to ſerue his cures. But the pope was This hath alwayes beene the Popes maner of teachyng, other doctrine had hee neuer.nothing moued at all with their ſcriptures or reaſons: but ſtill wrote to yt byſhops ſtraite letters, cōmaundyng them, and threatning them vnderunder the payne of curſing, and priuating them of their byſhopprickes, yt they ſhould bring this thing to paſſe. So that at yt laſt, the moſt parte of the Byſhoppes conſented to him for feare, and laboured all yt they coulde to perſwade the prieſtes to forſake their wiues, and to vowe chaſtitie. But it was long ere the prieſts were perſwaded: yea ſome of them woulde neuer agrée thereunto as long as they liued.
This Pope wrote alſo to the Archbyſhop of Mentz, cōmaunding him as primate of all Germany, to compell maried prieſts to forſake their wiues, and to cauſe all other to vowe chaſtitie. This byſhop called a conuocatiō, in the which hée declared the Popes pleaſure. But yt prieſtes reſiſted meruaylous earneſtly, alleaging for them Scriptures, reaſons, and counſels. So farre they procéeded togither, that there had lyke to hauehave béene a greate A tumulte for prieſtes wyues.tumulte. Then the byſhop beynge a wyſe man, conſideryng how ſtiffe, & earneſt the prieſtes …ere, deſired thē to take halfe a yeares deliberation, exhorting them to agrée vntounto that thing wyth a good will, vntounto the which, hée muſt els compell them, by the Popes auctoritie. After the halfe yeare was come out, the byſhops called a conuocation at the Ʋniuerſitie of Erforde, and there required an aunſwere of the prieſtes, but they were ſtiffer thē before, and ſayde, how they had rather dye then forſake their wyues cō trary to Gods law. On the other ſide The deuill ſleepeth not nor geueth not gladly place to Chriſt.the archbiſhop was earneſt in ſetting forth the popes commaundement.
Then the prieſtes required to take their counſel, and ſo when they were departed out of the conuocation they agreed (ſéeyng that neither ſcriptures, reaſons, counſels, nor yet interceſſiō could …helpe as they ſayd) that they would go in agayne, and kyll the Byſhop, that all other Byſhops after hym ſhould bée well aduiſed, ere they ſet foorth that thyng any more. But the Byſhop had ſome frendes amōgſt them, the which reuelated this thyng vntounto hym, and hée ſtreight wayes ſent certaine of his frendes vntounto yt prieſts, requiryng them to come in agayne peaceably, and hée would promiſe thē ſo to entreate the pope, that hée ſhould bée contēt to let it paſſe, and that they ſhould kéepe their cures ſtill as they had done before. Notwithſtandyng the Archbyſhop could not chaūge the popes mynde in any wiſe. For the yeare after the pope ſent downe hys Legate Curienſen Epiſcopum, and ioyned the Byſhop of Mentz with hym, commaundyng them to gather a conuocation in Mentz, and there to propounde his decrée agayne. But yet yt prieſtes would in no wiſe agrée vntounto them, but layde all Scriptures, and reaſōs for them, that they could. And when all theſe thynges would not helpe, then they fell to entreatie, and interceſſion. But the popes Legates What ſhall men doe agaynſt violence, and tyranny.were ſo ſtiffe, that there was no remedy, but tyranny, and violence to bée vſed.
But as ſoone as the prieſtes ſawe that, they gathered them togither, & made a tumulte, that the popes Legates ſcaped very hardely with their lyues out of the conuocation houſe, & ſo was the conuocation broken. And the Archbyſhop of Mentz would neuer medle more in it, but committed the matter to the popes diſcretion. So that the pope was fayne to tary a conuenient tyme, till hée had gotten certaine Byſhops, and certaine prieſtes of his partie. The determinate tyme doth not yt ſtories declare, but alonely we ſée that nowe hée is preuayled in miſchief.
Wherfore I will now procéede after my promiſe, and recite their Scriptures and reaſōs, wherby they prooue Celibatum Sacerdotū. Their firſt ſcripture is. Bée ye holy, for I am holy, Diſt. xxxii… cap. Tenere.ſayth the Lord. Ʋpon this Scripture diſputeth yt pope on this maner. The prieſtes of the old law did not company with their wyues, in the tyme of their miniſtration. Wherefore the prieſtes of the new law, whiche doth Solutions to their reaſons.alwayes miniſter, muſt much more alwayes kéepe their chaſtitie. Firſt, the pope doth alleage this Scripture The popes arguments for yt maintenaunce of their conſtrained chaſtitie.wrong. For it is not Moyſes mynde, where this text is ſpoken, to compell men from their wiues, or not to marry (the which thyng the pope hath taken vpō hym to prooue.) For Moyſes ſpeaketh there to the whole houſhold of Iſraell.
Now was not the houſe of Iſraell cōpelled by the text, either to forſake their wyues, or els to vowe chaſtitie. Wherfore this text can not make for the popes purpoſe. Farthermore, the text ſayth no more, but that we ſhould bée cleane, and holy. Now is not matrimony, either vncleane, or vnholy: for it is a thyng inſtituted, and ſanctified of God. And the pureſt creatures Adam. Eua.that euer God made dyd vſe it, & was not therby defiled. Ergo, this text maketh not for the popes purpoſe. And where as the pope ſaith, that yt prieſts of the newe law ſhall bée cleane, we The Leuitirall cleannes lyeth to much in the Popes head.graūt the ſame, and deſire God with all our hartes, that they may bée ſo. And béecauſe that we would, that it ſhould bée ſo: therfore doe we exhorte them to vſe Gods holy ordinaunce, that they may bée holy. For all creatures of 1. Tim. 4.God bée good. And vntounto them that bée cleane, nothyng is vncleane. Now is matrimony gods ordinaūce▪ Wherefore it muſt néedes bée cleane of it ſelfe, and may bée lawfully vſed with thankes.
Farthermore, what argument is this of the popes? The prieſtes of the old law, did abſtayne frō their wiues, Alwayes. Somtime.the tyme of their miniſtration, Ergo, our prieſtes muſt alwayes abſtayne? How foloweth this, alwayes, out of the old prieſtes, ſometyme? But me Why hath …ot our Prieſtes ſometyme wyues, as the olde Prieſtes had.thinketh the pope ſhould rather take an occaſiō of this place, to bynde hys prieſtes to mariage, if they can not lyue ſole. For the prieſtes of the law, by Gods cōmaundement had wiues: Ergo, God would not recken mariage vncleane, and vnpure. And if it were cleane for them, it muſt much more bée cleaner vntounto our prieſtes. For all thynges bée cleaner vntounto vsus, then to them. Wherfore me thinketh yt pope ſhould rather diſpute on this maner. The prieſtes of yt old law had wyues, and were not thereby defiled, Ergo, my prieſtes muſt much rather hauehave wyues, for they ſhall bée leſſe defiled.
Moreouer, it foloweth not. The prieſtes of the old law abſtained from their wyues, in the tyme of their miniſtration, Ergo, our prieſtes muſt abſtayne alwayes, bycauſe they bée alwayes in miniſtration. For many thinges were vncleane to the prieſtes of the old law, that bée not vncleane vntounto our prieſtes. Alſo vntounto them it was a commaundement ſo to doe, or els it had béene lawfull for them to tary by their wyues. But our prieſtes hath no commaundement. Ergo, they are not bounde to abſtayne. Finally, this text of Scripture dyd not bynde the Apoſtles, nor all the holy fathers after the Apoſtles till Innocentes tyme to abſtayne from theyr wyues. Ergo, it byndeth not our prieſtes now. For gods word was in as full ſtrēgth before Innocentes dayes, as after.
The ſecond Scripture is this. Abſtayne Diſt. 31. c… ▪ Nam ſicut. Abſtinete ad tempus, vt vacet is orationi.for a tyme that ye may the better geue attendaunce to prayer. On this texte diſputeth the pope on this maner. Paule commaundeth (ſayth hée) laye men to abſtayne for a tyme. Ergo, much more are prieſtes bounde to abſtayne alwayes. The whiche muſt alwayes pray, and bée in a continuall ſacrifiyng. This argument is alſo falſe, and not concluded after Saint Paules mynde. For S. Paule woulde not by this text forbydde mariage, by the reaſon of prayer. For howe could hée ſaye then, Abſtayne for a tyme? Ʋnmaryed men muſt abſtayne alwayes, and not for a tyme onelyonly. Nor it is no commaundement vntounto lay men (as the pope ſayth) to abſtayne. For S. Paule will, yt they ſhall not abſtayne, except that they be both agréed. Yea and alſo in a caſe, yt is, where their abſtayning ſhould bée an occaſyon of more prayer. But if their abſtayning may bée the occaſyon of vncleanenes: Or els, if the one party will abſtayne, and the other can not: Then will bleſſed S. Paule that neyther of them ſhall defraude the other. For they are more bounde in thys caſe to vſe them felues in the offyce of matrimonye, then pro illo loco, & tempore to pray. For yt text is clere Ʋxori vir debitum reddat. Let men marke my ſaying well. For though we bée bound to pray by the Goſpell, yet I thynke that the cercumſtance of tyme, and place, is of mans lawe, & reddere debitum, is in this caſe of the Goſpell. Wherefore the other muſt geue place. Take my wordes charitably, and after learning. But yet graūt it a commaundement. How can it folowe there out, that prieſtes ſhall neuer marry? becauſe that lay men are bound (as the pope ſayth) to abſtaine for a tyme? Why doth not the pope The popes doctine is repugnaunt to the doctrine of S. Paule.rather bynde his prieſtes in tyme, and place requiſite to matrimony, for auoyding of fornication, as S. Paule doth? All the world knoweth, yt prieſts doth not alwayes pray. Wherefore then doth not the pope graunt them that ſame lybertie, yt S. Paule doth. For he w…ll (leſt yt deuyll ſhould tēpt them by incontenency) yt they ſhould returne againe after their prayer to yt office of matrimony.
O Lorde God, how would men crye out agaynſt mée, if I ſhould thus The Pope is a tearer …nd wreſter of Scriptures.teare, and wringe ſcriptures? But this popet may doe what hée lyſta: nd all that hée doth, men doe recken to bée articles of our fayth There is not a ſtronger place in all ſcripture for matrimony, then this is. In ſo much that all learned men, that euer ſpake of this matter, hath brought this ſame chapter of S. Paule for them, & yet yt deuill in the Pope can turne this topſe turuy. And that yt maketh agaynſt him, muſt néedes make for hym, or els hée will wring him tyll hée breake his necke. What learning can prooue this, that prieſts may not marry? béecauſe they are boūde to pray? & to doe ſacrifyce? Doth mariage defyle their prayers, or can it cōtaminate their ſacrifyces? then the holy patriarches, & Prophetes, hauehave no cleane ſacrifyces. Yea Chriſtes Apoſtles had vncleane ſacrifices. But here is a wonderfull iuglynge of the deuyll. For ſometime The Pope maketh a hotchpot of mariage.matrymony ſhall bée an holy, and a bleſſed ſacramēt, and ſhal géeue grace: and an other while it ſhall bée againſt God, and all his ſacrifices, and a defyler of Gods myniſters, & of all their prayers.
Wherefore I conclude, that this texte of S. Paule, Abſtaine for a time that you may the more diligētly pray, maketh nothing for the Pope. For if wée ſhould bée boūde (as yt pope ſaith) not to marry, by the reaſon that we Lay men are bounde to prayer, as well as Prieſtes.ought to pray, then might no lay man marry a wife. For laye men are as much bounde by the Goſpell to prayer, as prieſtes bee. There is no tyme, that the Goſpell cōmaundeth a prieſt to pray in, nor yet no prayer, that is commaunded to prieſtes by yt goſpell, but lay men are bonnd to the ſame. Wherefore if the pope will conclude that prieſtes ſhall hauehave no wiues, becauſe they are bound to pray. By the ſame reaſon will I prooue, yt no chriſtē man may hauehave a wife. Nor it will not help to ſay, that prieſtes are more bound to pray, then lay men, & therefore they hauehave no wyues. For whether that they be bounde leſſe or more that maketh no matter to yt argumēt. For both the parties are bounde to prayer. Therefore, after the popes doctrine, neyther of them both may marry. But whether the one be more bounde then the other, it maketh no matter to mée, for they are both bounde: therfore they muſt both abſtayne. I woulde deſyre all Papiſtes, to let this reaſon of myne ſtande ſtill vnaſſoyled.
An other reaſon their is of Pope Dist. xxxi. ca. Omnino. 1. Cor. 9. Nunquid nō habemus poteſtatē muliere… ſor… re… circunducēdi. &c.Leo the. ix. that bringefh this text of S. Paule: HaueHave not we power to leade aboute with vsus a wyfe, as the brother of our Lord, and Cephas? Out of this texte diſputeth the pope thus. S. Paule ſayth not, we hauehave power amplectendi mulierē, to embrace a woman. But circunducendi, that is 1. Cor. 9.to leade her with vsus, that ſhée may bée ſuſtayned (as the Pope ſayth) of her huſband? But there may bée no company of maryage betwéene them. EueryEvery Chriſtē man may ſée what a ſklē der argument this is of the pope. S. Paule ſayth not, amplectēdi ſed cercū ducendi. Ergo, non licet ſacerdotious habere vxores? This can no man denye, but S. Paules mening is there, how that prieſts may lawfully hauehave wiues as the example of Peter doth there prooue. Wherefore I thinke no man ſo madde to iudge, that the Apoſtels dyd myrry wyues, alonely to lead thē about with them (as the Pope ſayth) and to put other men to coſtes and & charges? For this office they might hauehave had of all other women, and neded not to marry, for leading about of women with them. Wherefore it muſt néedes follow, ſéeing S. Paules meaning is, that prieſtes may lawfully hauehave wiues that they may alſo lawfully vſe the office of matrimony. For his owne doctrine is, that the man hath no power ouer his owne body, 1. Cor. 7.but his wife. Wherefore it muſt followe, that the pope maketh an euell ſuppoſition, when hée ſuppoſeth, that the Apoſtles hadde wiues, and did onelyonly but cary them about, to geue them meate, and drinke, and not to company with them.
Alſo marke of this argument, how the pope graunteth, that the apoſtles had wyues? Wherefore he muſt now prooue, that the Apoſtles, forſooke the company of their wiues, as hée ſayth. But I am content to take this argument at the popes hand.
This the pope graunteth, that the Apoſtles ledde their wyues aboute wyth them. Wherfore it muſt néedes follow (euē after the Pope) that our prieſtes may alſo leade wiues aboute with them. If ye graunt me this, I am content, I will not binde prieſtes amplectendi vxores, I will put it to his wiues diſcretion, and his, as they two cā agrée: ſo am I cōtent, alonely to let them hauehave the libertie that the Pope graunteth the holy Apoſtles to hauehave had. And I doubt not but there wyll How many factes could I recite here, of amplectēdi?folow tokens, not onelyonly of circumducendi but of amplectendi.
Truely I hauehave great maruayle, yt men bée not aſhamed, thus to trifle if children that bee gotten might beare witnes.with holy Scripture, yea, and that in matters that bée ſo waighty, & wherby they ſée dayly ſo great offence and ſclaunder to ſpring in the holy church of God.
An other Scripture the pope hath Diſt. lxxxi… c. Propoſu… ſti. Qui in carne ſunt Deo placer… non poſſunt.which is this: They that are in the fleſhe can not pleaſe God. On thys text diſputeth the Pope thus: They that are defiled, are in the fleſhe: But prieſtes that marry wyues, are defiled: therefore, they bée in yt fleſhe, and can not pleaſe God.
If men had eyther feare of God in thier hartes, or els reuerēce to Gods holy inſtitutions, and ordinaunces, they would not thus ſpeake nor iudge of pure & cleane matrimony. I truſt The Pope accompteth whoredom to bee more cleane then holy matrimony.there is no Chriſtē man, but bee will graūt mée that matrimony is of gods ordayning and ſettinge? Wherefore it muſt néedes bée pure a…d cleane. For our God is no God of vncleanenes, or of filthines, let the pope iudge hym as hée wyll. Nowe to the Popes argument. The Pope ſayth in hys minor, how Prieſtes that marry, bée vncleane. I denye that, and ſay ſtedfaſtly, that the pope blaſphemeth both God and his holy giftes. And whē hée can prooue his minor true, then will I graunt it vnlawfull for Prieſtes to marry.
But I wyll take the Popes argument, The Pope blaſphemeth God.and prooue that no man ſhall hauehave wiues, and ſo ſhall the worlde ſoone bée at an ende. The popes maior is this: They that bée in the fleſh can not pleaſe God. But maryed mē (as the Pope thinketh) lyue after ye fleſh, therefore no maryed man can bée ſaued. Let the pope of Rome, and all hys adherentes aunſwere to my argument, and I will ſoone aunſwere to theirs. For this I am ſure of, that ye ſcriptures which he bringeth, maketh not agaynſt matrimony, nor yet more againſt prieſts then agaynſt lay men. Wherfore let hym conclude what hée can out of them againſt prieſtes, and I will conclude the ſame agaynſt laye men. Theſe bée all the Scriptures that I can finde in the Popes law againſt this matter. Wherefore, now will I goe to their reaſons.
Their principall reaſon is this. Maryed Men that hauehave wiues may bee Prieſtes, but after their prieſthode they may not marry.men may bée choſē to bee prieſts, but after their prieſthoode (ſay they) may they not marry.
Theſe mē muſt firſt conſider what doctrine they defend, yt is to ſay, how they intēde to defēd ye popes doctrine, and yt doctrine, which they call the doctrine of the church: for there is none other doctrine agaynſt vsus but that.
Nowe doth this doctrine clearely deterne agaynſt them, and ſay how Diſt. x… viij. c. Nullum. &c. Aſſumi &. ca. Preterea. &. c. Pr…uſquam.no mā that hath a wife, may bée choſē to bée Prieſt or a Deacō, neither they cā bring mée one exāple, that euer the Pope did graunt, that a maryed man myght bée a prieſt excepte hée got money for diſpenſing. So that the Pope by his diſpenſation hath alwayes teſtified that it was againſt his law for Remember the tyranny of Gregory the vij. which compelled prieſtes to forſake their wiuesa maryed man to bée a Prieſt. Wherfore theſe mē (if they will defende the lawes of the Church) muſt bée bound to prooue that maryed men may after the lawes of the Church (as they call them) bée choſen, or elles their aunſwere is naught. For it is no reaſon that they ſhould faine this ſolution of their owne braynes, and ſay, that it may bée ſo. But they muſt prooue me, that their church doth graūt it lawful ſo to bée. Moreouer, where bée now all their Scriptures, whereby they prooue that Prieſtes may not marry for defilyng of them? Is not the company that a Prieſt kéepeth with hys Mariage is all one, before prieſthode, and after.wife after his conſecration (which they graunt) as pure, and as cleane, as it was béefore his conſecration? Hath his conſecration made yt thyng vncleane, yt was before pure? Wherfore if hée may kéepe his wyfe (after theſe men) which hée maryed before his conſecration, why may not an other Prieſt lykewiſe marry a wife after his Prieſthoode. What doth thys man, as concerning the office of matrimony, that the other mā doth not?
Farthermore, they were wont to ſay, that Prieſtes might not kéepe their wiues, in ſo much that they fained how yt Apoſtles did forſake their wiues. How ſtādeth thys wyth their ſolution, that maryed men myght bée biſhops? But mée thinke they doe but trifle with this matter, and ſéeke no more but a light euaſion, to helpe them for a tyme.
Moreouer, both the practiſe and the lawes of their church declareth clearly, that their meaning is not to chuſe a maried man to bée a byſhop. For their cuſtome is that a man may bée a Subdeacon at 16. yeares olde. Now is there no man cuſtomably maryed ſo younge. And when hée ſhall be ſubdeacon, Diſt. xxvi… cap. Null….hée muſt forſweare mariage, as the Popes lawe commaundeth. Therefore, it muſt néedes folow, that no maryed man can bée a Prieſt. For hée hath forſworne maryage many yeares before. Moreouer, all Doctours doe graunt, that after the fall of Adam, matrimony was a remedye againſt fornication, and S. Paule approoueth the ſame. Vnuſquiſ que ſuam habeat vxorē propter fornicationē. What if this man, after his conſecration is in more ieopardie of fornication then hée was béefore? What remedy will men finde nowe for this infirmitie? His conſecration taketh not away his naturall appetite, nor it maketh Gods remedy vnlawfull. And eyther hée muſt lyue in fornication, or elles marry a wife. Let men iudge, which of them becommeth a prieſt beſt after his conſecration.
Farthermore no man can denye, but the hyſtories make mention, how diuerſe prieſts hauehave béene maryed after their conſecration, at the diſpenſation of the pope. Wherfore it muſt folow, that it is not agaynſt Gods law, for a Prieſt to marry after his conſecration. For then the pope might not diſpenſe with him. Men muſt graunt, that many Prieſtes hauehave had wyues. Now ſtādeth it with good reaſon, and learnyng, that they prooue, yt all theſe men dyd marry before their prieſthode onelyonly, and not after, ſéeyng they wil hauehave it ſo neceſſary, and ſo perfect a ſolutiō. And if they cā not prooue it, The Pope mainteineth his conſtreined chaſtity agaynſt the inſtitution of Chriſt.why doe they affirme it ſo ſtyfly? what moueth thē ſo to ſay? yea, and ſo boldly? But yet I will bée content, let the matter bée indifferently handled, and let as many maryed men bée choſen to bée Byſhops, as bée vnmaryed, ſéeyng they graunt it lawfull: And then am I ſure, yt we ſhall auoyde a great heape of fornications, that béen now vſed. Yea I feare me, that our chaſte men ſhall ſoone bée quyt of all, and the maryed men ſhall hauehave all.
An other reaſon they hauehave, & that is this. Prieſtes may extinct the brennyng Prieſtes may get chaſtitie, by praying, & faſtyng.heate that is in thē, by faſtyng, labouryng, watchyng, praying, & by other good workes doyng. And if they doe thus, no doubt, but God wil geue them the gift of chaſtitie, for hée is liberall in geuing, and mercyful in hearing of their prayers, Ergo, they néede not to marry.
Firſt I deſire to know of thoſe mē, if they will ſay of their cōſcience, that the thyrd part of Prieſtes in Englād doe kéepe their chaſtitie? I thinke they will rather ſweare nay, thē yea. Now A Notary of London ſayd to me openly, that hee had written a thouſand diſpenſations for Prieſtes children in his dayes. How many then hauehave all Notaries writtē.come to their argument, and ſée how ſhamefully they doe reprooue prieſts. I durſt not ſpeake ſo much agaynſte them, as theſe men doe. For firſt they ſay, that if prieſtes did pray, or faſt, or did like good workes, thē God would, yea hée muſt of his liberalitie, & mercy geue them the gift of chaſtitie. Secondly, they graunt that yt thyrd deale of prieſtes kéepe not their vow. Now is this as much to ſay, thinketh me. Firſte, that Prieſtes bée naught in déede. Secondarely, that they neither will, not yet deſire to bée better. For if they did deſire it of God, hée would geue it them, ſaye they. In hym is no fault, Ergo, the fault is in the prieſtes, that neither bée good in déede, nor yet will praye, or deſire to bée good. I would not gladly hauehave ſuch patrons in my cauſe.
Moreouer I graunt that Prieſtes Prieſtes ſhall faſt, and pray. But what if all that will not helpe.ſhall faſt, and pray to kéepe their bodyes lowe. But now to them. Why ſhal not prieſts alſo marry to auoyde fornication, as well as faſt, and pray? ſéeyng that God hath ordeined matrimony, for a peculiar, and ſingular, remedy agaynſt fornication? I doe not condemne true faſtyng, and praying. Why doe they then condemne marying? ſéeyng that God which ordeyned faſtyng, and praying, hath alſo ordeyned marying? Yea, and me thinke, if any one thing ſhould bée firſt prooued, then ſhould mariage bée firſt prooued, ſéeyng that it is deputed of God, for a proper, and ſpedy remedy agaynſt fornication? Notwithſtanding I will bée content, firſt to exhorte all Prieſtes, both to praying, and faſtyng, & if they can ſo kéepe their chaſtitie, I will thanke God with them. But if they can not, then will I in no wiſe, that they ſhall bée cōpelled either by law, or by vow to chaſtitie. For that is agaynſt Gods word, and the doctrine of his holy Apoſtles.
But yet let me touch their grounde nearer. I would deſire thē to tell me, and to prooue vntounto me by learnyng, that God is bounde, in as much as God is bound to as much as he hath promiſed.hée is liberall, and mercyful to graunt vntounto them yt gift of chaſtitie, for theyr praying, and faſting. It is not inough for them thus to ſaye, ſéeyng that many good men hath both prayed, and faſted, and yet had not the gift of chaſtitie: But they muſt bryng me an open Scripture, wherin that this promiſe is made vntounto their faſtyng, and watchyng, or elles they muſt graunt that they bée bounde to vſe Gods remedies, which hée hath ordeined, and inſtituted, to the helpyng of our infirmitie. If I were hungry, and thurſty, and would goe, and praye to God to ſlake my hunger, and thurſt, & would not vſe thoſe meanes, and remedies, that God hath ordeined, thinke you that God were bound of his liberalitie to graunt me my requeſt? Nay for ſ…th. But it were rather to bée iudged, that I were a tempter of God, & a deſpiſer of his holy ordinaunce, and would not bée content with thoſe remedies, that God hath appointed.
The deuill commeth with like tēptatiō Math. 4.to our M. Chriſt, and requireth him to the honour of God to doe a miracle, to leape down from the higheſt of the temple, if hée would bée taken for the ſonne of God, & as for harme hée could hauehave none. For the Scripture Pſal. 90.teſtifieth (ſaith hée) that God had commaunded his aūgels to beare thée vp in their armes. Wherefore (ſayth the deuill) it ſhall bée a great honour to God, and alſo a great declaration to thy power, if thou deſcende frō the height of the temple, otherwiſe then any other man can doe. And if thou goeſt downe by the ſteyers, God ſhal The deuill tempteth God.no more bée glorified in thy fact, then in other mens, nor thou ſhalt not bée taken for the man, that thou art, and wouldeſt bée.
Moreouer, thou néedeſt not doubt, but God will helpe thée. For the ſcripture ſpeaketh of thée, whiche can not bée falſe. Notwithſtandyng all this, our M. Chriſt calleth it temptyng of God, when men will ſéeke vntounto hym for other remedyes, then hée hath appoynted. And therfore our M. Chriſt doth clearely declare, that the ſame Scripture, which the deuill bryngeth for him, maketh not for his purpoſe. For though that God doth promiſe to helpe Chriſt, & all his, yet will hée bée glorified in his creatures, & will that we ſhal vſe them with thankes, to the entent, & purpoſe, yt hée hath ordeined them for: And then, if there bée any thing lacking vntounto our health, & ſaluation, hée will, that we ſhal both pray, & truſt in hym. With what boldenes cā I deſyre of God to helpe mée? and am not concent to receiue his creatures, that hée hath inſtituted to helpe mée? Whereby ſhall God helpe mée, If I diſpiſe his ordinaūces, and creatures that hée hath alreadye ordeyned to my helping? Is it reaſon, that God at my inſtaunce, ſhal make a new ordinaūce God chaungeth not his order for our pleaſure.and new remedies for my diſeaſes? Why am I not content (if I will bée helped at Gods hand) with thoſe remedyes, that bée all ready inſtituted? It was but a ſmall thynge, and a vyle thyng in a maner, for Chriſt to deſcēd by the ſteyers from the heyghte of the temple, ſéeyng that the deuill required hym, by Gods honour, & alſo by his owne, to ſhew ſome ſpeciall power.
If I weare diſeaſed, and ſycke, and would not vſe the counſell of Phiſicions, nor of other medecines, yt God hath inſtituted, but wil faſt, and pray, and watch, and doe almes déedes, thynke you that men would recken mée wiſe? And if I did thus dye, were not I a deſpiſer of God, and of his good ordinaunces? God hath apoynted Phiſicions, and geuen vertue to hearbes, and other creatures, to help my diſeaſe. Whèrefore I am bounde with méekenes, and with thankes to receyue them, and to pray to God, yt hée will fortifye, and ſtrengthē the natures of theſe creatures, and that they may hauehave vertue, and effecacy in me. This is a Chriſten man bound to do: God hath ordeined eueryevery thyng to a purpoſe, and thereunto muſt they bee vſed.For if this reaſon of theſe men ſhall hauehave ſtrength, thē will we vſe no mā ner of creatures, or remedies yt God hath ordeined, but agaynſt hunger, and thirſt, heate, and could, agues, and peſtilences, pouertie, and neceſſitie, ſwoordes and gonnes, agaynſt all maner of diſeaſes, againſt all manner of miſfortunes, will we vſe nothing, but all onelyonly pray, or faſt, or els geue almes, as we ſhall thinke beſt. So that we will teach God what thing is beſt to the helpyng of all imperfections. I thanke you good Mayſters for your good doctrine, I praye God rewarde you.
Fynally I hauehave great meruayle, why that prayer, and faſtynge ſhall all onelyonly get Prieſtes to the gift of chaſtitie? and not all other men? And Prieſtes hauehave a priuilege beefore other men.if other mē may hauehave the gift of chaſtitie through their prayer? why bée not all men moued to lyue chaſte? ſéeing yt chaſtitie in very déede is a higher ſtate then matrimony is. Why bée prieſtes more bounde to pray for the gift of chaſtetie, then other Chriſten men bée?
Nowe marke this doctrine. If a lymme of the deuyl would come now and preach vniuerſally to all men the ercellencye of chaſtitie, and to ſhew what a greate quiet lyuing it is, and what a pleſaūt ſtate it is before God, And contrarywiſe, of mariage would The fleſh would gladly hauehave a quyet lyuyng, & pleaſaunt.ſay, that it weare a ſorowfull ſtate, full of troubles, full of cares, full of heanines, and (as the Pope ſayth) a fleſhely, and a carnall ſtate, and that ſéemeth to hauehave in it ſelf any vnclenenes: and by theſe reaſōs, and perſwaſyons, with many moe that hée might bring, would exhort all manner of mē in England to lyue ſole, and vnmaried, And would alſo teach them to pray, and to faſt for the gift of chaſtity and not to doute, but that God of his liberalitie would géeue it thē. I would fayne know of learned men▪ if this man were gods frend and the kings? How much hée is gods, I will not diſpute. But I am ſure there could not bée a greater traytour to the kinges grace thē hée is. For if hée might bring to paſſe that hée intendeth by his doctrine. Fyrſt he ſhould deſtroy yt kyngs ſucceſſion. Secondarily, hée ſhould within this ſeuen yeres, make yt king a Lorde of a fewe ſubiectes, or none, and fynally of none indéede. And all this would they doe by faſting, and praying.
But what thing ſo euer they tell vsus of their faſting, and praying, I am Had the world continued, they would hauehave made vsus poore men beleeue, that they had gotten children wt faſtyng, & praying.ſure that they fall to getting of childrē as ſone as other men doe, and all is with faſting and praying. Alas what thing can not the deuill miſuſe.
But let no mā take mée, as though I condemned faſting, and praying. For ſurely I would that they ſhould bée vſed, and that diligently. But I would, hauehave them vſed in tyme, and place convenient, and for the intent, and purpoſe, that God hath ordayned them. But yet I would not, that other remedies, and gyftes of God ſhould bée thought vnlawfull, & alſo bée deſpiſed for them.
Now moſt gracious Prince, here hauehave I ſhewed vntounto your grace, fyrſt myne obedience, willyng that eueryevery man ſhould both ſo learne, and ſo doe. Secōdarylye, I hauehave ſhewed my learning in certaine articles, for yt which there is a variēce in the world at this day, proteſting vntounto your grace, that I hauehave ſayde nothing, but I truſt bée true, and agreeable with Gods holy worde, and with the learning of the Doctours▪ Notwithſtanding, if there bée any man within your realme, that can prooue by good learning the cōtrary (ſo that your grace ſhall alowe it to agrée with Gods word, and to bée ſuffycient béefore Gods dreadfull iudgment) I ſhall bée content to ſubmyt my ſelfe to your graces determination, and to doe that thing that béecō meth a Chriſten man, & a true ſubiecte to doe. Thus our Lord Ieſu Chriſt, ye purchaſour of all grace and goodnes, euer preſerue your grace in al vertue and honour,
Amen.