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Here, I graunte, M. Hardinge is like to finde some good aduantage, as ha∣uinge vndoubtedly a greate number of the Holy Fathers of his side. For Single life in the eies of Politique wise menne, for many causes seemeth woorthie of fa∣uoure. But, good Christian Reader, that thou maiste be the better hable to see, and iudge, how vprightly, & indifferently the Fathers haue dealte herein, either
in the auancinge of Virginitie,* 1.1 or els in the disgracinge of Lawful Matrimonie, it maie please thée to consider the fourme, and manner of their saieinges.
In déede Origen saithe,* 1.2 Potest aliquis de Castitate plus sapere, quàm oporteat sa∣pere: A man maie thinke more of Chastitie, then is conuenient. Likewise saithe S. Hierome, Declinare ad Dextram, est abstinere à Cibis, quos Deus creauit, & Con∣demnare Matrimonium: & incurrere in illud, quod dictum est, Noli iustus esse ni∣miùm: To turne to the righte hande, is to absteine from meates, whiche God hath made, and to condemne Matrimonie: and to false into the daunger of the Woordes written by the Wiseman, Neuer be ouer iuste.
Firste therefore Tertullian in the disproufe of Matrimonie saithe thus:* 1.3 Ecquid tibi videtur Stupri affine esse Matrimonium? Quoniā in illo deprehendo, quae stupro competunt: Doest not thou thinke, that Matrimonie is like vnto Fornica∣tion? Certainely I finde the same thiinges in the One, that I finde in the Other. Farther he saithe: Ergo, inquies, iam & Primas, id est, vnas Nuptias destruis. Nec immeritò: Quoniam & ipsae ex eo constant, quod est stuprum: Then, thou wilte saie, thou condemnest also the firste Marriage. Yea verily, and not without cause: For bothe Matri∣monie, and Fornication consiste bothe of one thinge. Chrysostome saithe, Haec ipsa Coniunctio Maritalis malum est ante Deum,* 1.4 Non dico, Peccatum, sed malum: The very Copulation of Matrimonie is an euil thinge before God. I saie not, It is Sinne: but I saie, It is an euil thinge. And yet immediately after he saithe, Si in Maritis, & Adulteris vna est libido, quomodò potest fieri, vt vna, eadem{que} res pro dimidia parte sit Iustitia, pro dimidia autem sit Peccatum? Aut enim tota est Iustitia, aut rota est Peccatum: Quia res Vna est: If the Married man, and the Aduouterer haue one kinde of pleasme, how can it be, that one and the selfe same thinge, for the one halfe shoulde be Righteousnesse, and for the other halfe shoulde be Sinne? Either it is al Sinne, or al Righteousnesse: For the thinge it selfe is One.
S. Hierome saithe,* 1.5 Si bonum est, mulierem non tangere, malum est ergo tan∣gere. Nihil enim Bono contrarium est, nisi Malum: If it be good for a man not to touche his wife, then is it euil to touche his vvife. For there is nothinge contrarie to Good, but Euil. Againe he saithe, Quàm diu impleo Mariti officium, non impleo Christia∣ni: As longe, as I doo the duetie of a Husbande, I doo not the duetie of a Christian man. Againe, Non negamus Viduas, non negamus Maritatas Sanctas Mulieres in∣ueniri. Sed quae Vxores esse desierint:* 1.6 quae in ipsa necessitate Coniugij Virginum imitentur castitatem: Wee denie not, but Widowes, and married wemen maie be Holy. But sutche as haue leafte, and foresaken vviues dueties, and in the very necessitie of Ma∣trimonie doo countrefeite the Chastitie, that is in Maidens.
The like accoumpte wée maie make of sundrie others: These fewe maye suf∣fice for this presente.
Nowe, thouchinge the marriage of Widowers, and Widowes, a greate many of the Ancient Fathers séeme expressely, and vtterly to condemne it.
Athenagoras saithe,* 1.7 Secundae Nuptiae decorum quoddam sunt Adulterium: The Seconde Marriage (of Widowers, or Widowes) is a faire kinde of Aduouterie. And S. Hierome calleth Widowes so married, Harlottes, and Naughty VVee∣men, Malas, & Prostitutas: And saithe, Digamia non nascitur in terra bona: Se∣conde Marriage groweth not in good soile. Againe he saithe, Tolerabilius est, vni prostitutam esse, quàm multis: More tolerable it is, to be Concubine vnto one, then vnto many. Againe, Vbi numerus maritorum est, ibi vir, qui propriè vnus est, esse desijt: Where as there is a number of Husbandes, there the husbande, that in proper speache is but one, is no Husbande. Likewise againe, Non damno Di∣gamos. Etiam Scortatorem recipio Poenitentem. Quicquid aequaliter licet, aequa lance pensandum est: I condemne not Widowers, or Widowes, that haue married againe.
No,* 1.8 I refuse not the Fornicatoure vpon his repentance.* 1.9 VVhat so euer is equally lavvful, muste be vveighed in One ballance.
Nazianzenus saithe,* 1.10 Hic sermo videtur mihi reijcere Secundas nuptias, Si e∣nim Duo sunt Christi, Duo itē sunt mariti, & Duae vxotes: This saieinge seemeth to con∣demne Seconde Marriage. For if there be Twoo Christes, then one there Twoo Hus∣bandes, and Twoo Wiues. Origen saithe, Nunc & Secundae, & Tertiae, & Quartae nuptiae repetuntur: & non ignoramus, quòd tale coniugium eijciet nos de Regno Dei: Nowe the Seconde, and Thirde, and Fourthe Marriage is receiued. And wee knowe, that sutche Marriage shal caste vs out of the kingedome of God.
By these fewe examples wée maie sée, It was harde for these Holy Learned Fathers, in so large Amplifications of Praisinge, or Dispraisinge, to holde mea∣sure. Yet al those vehemente woordes, and Amplifications notwithstandinge, partely the same, partely other the like Holy, and Learned Fathers, bothe vsed Marriage them selues in theire owne Personnes, and also otherwise wrote, and spake thereof with greate reuerence.
Tertullian, as S. Hierome witnesseth, was a Married Prieste. Spiridion the Bishop of Cyprus, sometime famouse in the Councel of Nice, was mar∣ried, and had Children. So was S. Hilarie the Bishop of Poit••rs, as appeareth by his Epistle to his Daughter Abra.
So was Gregorie S. Basiles brother the Bishop of Nyssa. So was Grego∣rie the Bishop of Nazianzum, Father vnto Gregorie Nazianzene, as appeareth by Ruffinus. Yet was he neuerthelesse a Faithful Seruante, and a Stewarde of the Mysteries of God: A man of Spiritual desires: The God of Pharao: the Pil∣ler, and Buttresse of the Churche: and the starre of the worlde. For in sutche wise his owne Sonne Gregorie Nazianzene reporteth of him. Sutche a one was he, his Wife, and Familie notwithstandinge. So was Prosper of Aquitania the Bishop of Rhegium, as it appeareth by his Epigramme written vnto his wife: Mearum Comes irremota rerum.
So was the Holy Father Cheremon the Bishop of Nilus: Who, as Eusebius writeth, was sente into bannishment with his Wife. So Polycrates beinge likewise a Bishop, sometime saide, that seuen of his Fathers, or Ancesters had benne Bishoppes. The Greeke woorde is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ruffinus translateth it, Pa∣tres. Iustinianus the Emperour séemeth the more to estéeme Epiphanius the Bishop of Constantinople, for that his Father, and other his Ancesters had benne Priestes, and Bishoppes.
Ignatius S. Iohn the Euangelistes Scholar saithe, Peter, and other the A∣postles of Christe were married menne. So writeth Clemens Alexandrinus: So writeth Eusebius. Origen saithe, That S. Paule, and his VVife were called to the Faithe, bothe at one time. S. Ambrose saithe, Omnes Apostoli, excepto Iohanne, & Paulo, vxores habuerunt: Al the Apostles had wiues, onely Iohn, and Paule excepted. Clemens Alexandrinus saithe, Perfecti Christiani Edunt, Bibunt, con∣trahunt Matrimonium: They that be perfite Christian menne, doo Eate, and Drinke, and contracte Matrimonie. S. Hierome writinge againste Iouinian, saithe thus, Quasi non hodiè quo{que} plurimi Sacerdotes habeant Matrimonia: As though nowe a daies verie many Priestes were not Married. And therefore he saithe, as he is alle∣ged by Gratian, Legant Episcopi, & Presbyteri, qui Filios suos saecularibus lite∣ris erudiunt: Let Bishoppes, and Priestes reade these thinges, that bringe vp their Children in worldly learninge, (and not in the Scriptures of God.)
Pope Damasus sheweth vs, that a greate number of Bishoppes of Rome were Priestes Sonnes: As Pope Syluerius: Pope Deusdedit: Pope Adria∣nus. 2: Pope Iohn. 15: Pope Felix. 3: Pope Hosius: Pope Agapetus: Pope Gela∣sius:
Pope Bonifacius:* 1.11 Pope Iohn 10: Pope Theodorus. And concludeth thus, Complures etiam alij inueniuntur, qui de Sacerdotibus nati Apostolicae Sedi Praefuerunt: Many others biside there are founde, that beinge Priestes Sonnes ruled the Apostolique See of Rome.* 1.12 Pope Pius saithe, A married man, ha∣uinge his vvife aliue maie be chosen Pope. His woordes be these: Cur enim dis∣putant Doctòres, an Electus in Papam vxori suae debitū soluere teneatur, &c. For wherefore doo the Canonistes moue this doubte, VVhether a man being chosen Pope be bounde to yelde marriage duetie to his vvife, onlesse a married man maie be cho∣sen to that roume?* 1.13 Polydorus Vergilius saithe, that the restrainte of Priestes Marriage was firste attempted in Englande aboute the yéere of Our Lorde Neenehundred three score and tenne: and that the same was afterwarde con∣cluded in the Weaste Churche aboute the yeere of Our Lorde a thousande and a hundred, and neuer before.
Fabian saithe, that Bishoppes, and Priestes liued a thousande yeeres to∣geather vvith theire VViues, no lavve beinge to the contrarie.
These twoo Principles beinge thus laide, the one of immoderate, and extra∣ordinarie spéeches of the Holy Fathers, the other of the continual, and Ordinarie Practise of the Churche, wee maie nowe be the better hable to consider the Sub∣stance of M. Hardinges reasons.
Firste of al, his Obiection of Vowes nothinge toucheth the Cleregie of En∣glande. For it is knowen, and Confessed, that the Priestes of Englande were neuer Votaries.
Yet for further answeare, wée graunte, it is reason, and conuenient, that who so hath made a Vowe vnto God, shoulde keepe his promise. Cyrillus saithe, Si Castitatem Promiserit,* 1.14 & seruare non poterit, pronuntier Peccatum suum: If he haue promised, or Vowed Chastitie, and cannot keepe it, let him pronounce, and confesse his Sinne.
How be it, touchinge Virginitie, or Chastitie, wée saie, It standeth not in our Choise,* 1.15 or Vowe, but in the singulare gifte of God. Christe him selfe saithe, Al menne take not this Woorde: but they, vnto whome it is geeuen. Iustinus Martyr saithe, Multi castrauerunt se propter Regnum Coelorum. Verùm hoc non cuius datum est: Many haue ghelded themselues for the Kingedome of Heauen. But this thinge is not gee∣uen to al menne.* 1.16 S. Ambrose saithe, Sola Virginitas est, quae suaderi potest: imperari non potest: Onely Virginitie is a thinge, that maie be Counselled: but commaunded it maie not be. So S. Hierome, Vnde infert Dominus, Qui po∣test capere, capiat: vt vnusquisque consideret vires suas: vtrùm possit Virginalia, & pudicitiae praecepta implere. Perse enim Castitas blande est, & quemlibea ad se alliciens. Setd considerandae sunt vires: vt, qui potest capere, capiat. Our Lorde addeth, He that can take, let him take: That euery man maie consider his owne strengthe, whether he be hable to accomplishe the Lawes of Ʋirginitie, and Chastitie. For Chastitie of it selfe is faire, and pleasante, and hable to alluere any man vnto it selfe. But vvee muste vveighe our habilitie: That he maie take it, that can take it.
Hereof the Anciente Father Origen began to complaine so longe agoe in his time:* 1.17 Non solùm, quae docent, non faciunt, sed etiam crudeliter, & sine miseri∣cordia iniungunt alijs maiora virtute ipsorum, non habentes rationem Virium vni∣uscuiusque: vt, qui prohibent nubere, & ab eo, quod expedit, ad immoderatam munditiem compellunt: Not onely they doo not, that they teache, but also crueily, and without mercie they commaunde others, to doo, that they be not hable, not consideringe, or weighinge eche mannes strengthe. Sutche be they, that forbidde menne to marrie: and from that thinge, that is lavvful, driue, and force menne to an im∣moderate kinde of Cleanenesse.
S. Hierome saithe,* 1.18 Si quis consideret Virginem suam,* 1.19 id est, Carnem suam,* 1.20 lasci∣uire, & ebullire in libidinem, nec refraenare se potest, duplex illi incumbit neces∣sitas, aut capiendae coniugis, aut ruendi: If any man consider that his owne Virgine, that is to saie, his owne Fleashe, groweth prowde, and boileth vnto luste, and cannot staie it, there is laide vpon him a double necessitie, either to take a vvife, or to falle.
In this case S. Cyril saithe,* 1.21 Oportet compati, & commetiri doctrinam pro vi∣rium qualitate: & huiusmodi, qui non possunt capere Sermonem de Castitate, concedere nuptias: VVee muste haue consideration of menne, and measure our doctrine ac∣cordinge to euery mannes habilitie: and vnto sutche menne, as cannot take the vvoorde of Chastitie, vvee ought to graunte Marriage.
If M. Hardinge wil Replie▪ that this Counsel maie take place in al others, but not in them, that haue Vowed, or Promised the contrarie, lette him vnderstande his owne rule,* 1.22 written in the Popes owne Decrees: In malis promissis rescinde fi∣dem: In turpi Voto muta decretum. Quod incautè vouisti, ne facias. Impia est Promissio, quae sc••lere impletur: In an euil promise breake thy Faithe: In an vnho∣nest Vovve change thy pourpose. That thou haste vnaduisedly vowed, see thou doo it not. It is an euil promisse, that is keapte with wickednesse.
S. Cyprian hauinge occasion to write of certaine Maides,* 1.23 that had vowed Vir∣ginitie, and liued in disorder, saithe thus: Quòd si perseuerare nolunt, vel non possunt, melius est, vt nubant, quàm vt in ignem delicijs suis cadant. Certè nullum Fratribus, aut Sororibus scūdalum faciant: If they either cannot, or vvil not contri∣nevve, better it is for them to marrie, then to falle into the fire (of Helle) with their pleasures. At the least, let them breede no sclaunder to their Brothers, or Sisters.
S. Augustine saithe,* 1.24 Quidam nubentes post votum, asserunt Adulteros esse. Ego autem dico vobis, quod grauiter peccant, qui tales diuidunt: Some menne there be, that saie, They be Aduouterers, that marrie after that they haue made a Vowe. But I telle you, that they Sinne greuously, that put sutche asunder.
Epiphanius likewise saithe,* 1.25 Melius est, Vnum habere Peccatum, quàm multa. Melius est cadentem à stadio apertè sibi vxorem asciscere secundum Leges, &c. Et à Virginitate longo tempore agere Poenitentiam, &c. Et non quotidiè occultis iacu∣lis vuluerari: Better it is, to haue one Sinne, then many Sinnes. Better it is, for a man fal∣linge from his course, openly to take vnto him a vvife accordinge to the Lavve, &c. And a longe time to repente him selfe of the breache of his Virginitie, &c. And not to be wounded with priuie dortes euerie daie.
S. Hierome saithe,* 1.26 Sanctum Virginum Propofitum, & Coelestis, Angelorum{que} familiae Gloriam quarundam non bene se agentium nomen infamat. Quibus apertè di∣cendum est, vt aut nubant, si se non possunt continere: aut contineant, si nolunt nubere: The name of certaine Ʋirgins not wel behauinge them selues, defameth, and sha∣meth the Holy pourpose of Virgins, and the Glorie of the Heauenly, and Angelical P••n••lie. Whome wee muste plainely charge, that either they Marrie, if they cannot Conteine: or that they Conteine, if they wil not Marrie.
To like purpose S. Augustine saithe:* 1.27 Multas earum reuocat à nubendo, non a∣mor praeclati propositi, sed aperti dedecotis timor, veniens & ipse à Superbia: qua formi∣datur, hominibus magis displicere, quàm Deo. Nubere nolunt: & ideò non nubunt, quia impunè non possunt: quae meliùs nuberent, quàm vrerentur, id est, quàm occulta flamma concupiscentiae in ipsa conscientia vastarentur: quas poenitet Professionis, & piget Confessionis: Many of them are keapte from Marriage, not for loue of their goodly pourpose of Virginitie, but for feare of open shame, which shame also pro∣ceedeth of Pride: for that they are more afraide to displease Man▪ then God. They vvil not marrie: and therefore they marrie not, bicause they cannot vvithout rebuke, Yet better vvere it for them to marrie, then to burne, that is to saie, then with the flame of their Concupiscence in their owne Conscience to be wasted. They are soary
of their Profession: And yet it greeueth them to Confesse. &c.* 1.28
It is not sufficient to saie,* 1.29 I haue Vowed. Herode Vowed Iohn Baptistes heade:* 1.30 The Ievves Vowed S. Paules death: Hubaldus, as it is noted by Gratian in the Decrees,* 1.31 made a Vowe, that he would neuer healpe his owne Mother, or Brethren, were their néede neuer so greate.
Alphonsus de Castro,* 1.32 one of M. Hardinges greatest Doctours, saithe thus: Si quis Vouerit, & continere non possit, & omnia expertus, nihil promouerit, ego illi author essem, non vt proprio Consilio, sed vt authoritate Pontificis saluti suae consulat per Matrimonium: If any man haue Vowed, and Cannot conteine, and hauinge assaied al meanes, yet be neuer the neare, I would aduise him, that he should prouide for the safetie of his Soule by Marriage: And yet not of his owne Counsel, but by licence, and authoritie of the Pope.
Likewise Thomas of Aquine saithe,* 1.33 Potest contingere, quòd in aliquo casu sit, vel simpliciter malum, vel inutile, vel Maioris boni impeditiuum. Et ideo necesse est, quòd determinetur, in tali casu, Votum non esse seruandum: It maie happen, that in somme case a Ʋowe maie be, either vtterly il, or vnprofitable, or an hinderance vnto somme other good thinge of more weight. And therefore it muste of necessitie be determined, that in sutche a case a Vovve ought not to be keapte. Therefore it was thus decreed in the Councel of Toledo:* 1.34 Non est seruandum Sacramentum, quod malè, & incautè promittitur: A Vowe il, and vnaduisedly promised, ought not to be keapte.
Heere, M. Hardinge, ye crie out in your inordinate heate, Fleashely Gospel∣lers: Euangelical Vowebreakers: Impure Bigamie: Filthy railinge rabble: Lor∣daines: Strumpettes: & I wote not, what: as if this were the onely waie, to winne the Victorie. Vnto this kinde of eloquence I wil make you none other answeare, then that Demetrius sometime made vnto Lysimachus: Scortum apud nos mo∣destiùs viuit, quàm apud vos Penelope: One of these, whome it liketh you, to calle Strumpettes, liueth more soberly emongest vs, then dooth emongest you your Chaste Pe∣nelope.
It appeareth by S. Augustine, M. Hardinge, that your errour is Ancient, and beganne longe agoe. For he saithe, that euen then in his time there were somme, y• maineteined the same. But he answeared them then, as wée doo you nowe, They spake fondly, and vnaduisedly: and vnderstoode not, what they saide. His woordes be these,* 1.35 Qui dicunt, talium Nuptias non esse Nuptias, sed potiùs Adulteria, mihi non videntur satis acutè, ac diligenter considerare, quid dicant: They that saie, The Marriage of sutche menne, or vvemen, (as haue Vowed Chastitie) is no Mar∣riage, but rather Aduouterie, seeme vnto me not to cōsider discretely, and wisely, what they saie. And againe, Fit per hanc minùs consideratam opinionem,* 1.36 vt cùm volunt eas separatas reddere Continentiae, faciant Maritos earum Adulteros Veros, cùm suis Vx∣oribus viuis, alteras duxerint: It commeth to passe by this Vnaduised Opinion, that where∣as they wil remooue these weemen, that so haue Vowed, from their Husbandes, and force them to continewe in their Single Life, they make the Husbandes of them Aduouterers in deede, in case they marrie againe, their owne Wiues beinge stil aliue.
Thus therefore, M. Hardinge, you maie imagine, S. Augustine saithe vnto you, as he did vnto them: Ye speake fondely, and vnaduisedly, and vnderstande not, what ye speake.
And yet one of your Companions there telleth vs,* 1.37 that he is vndoubtedly the Diuelles Minister, that wil saie, as S. Augustine saithe, that the Marriage of sutche personnes is true, and verie Marriage. Thus by the Iudgemente of your late Loua∣nian Cleregie, S. Augustine is becomme the Minister of the Diuel.
But M. Hardinge hath further to saie, that S. Augustine calleth this kinde of marriage VVoorse then Aduouterie: An other calleth it Inceste: & an other Sa∣crilege. That the Ancient Fathers haue thus written, it is true, & not denied.
How be it,* 1.38 good Reader, as I haue partely shewed before, these, and other like woordes haue procéeded, more of a zele, and heate of minde, then of profounde con∣sideration, and Iudgemente of the cause. Neither maie wée alwaies straine sutche saicinges to the vttermoste. For whereas S. Augustine saithe, Sutche Marriage is woorse, then Aduouterie, he saithe neuerthelesse immediately after in y• same place, It is true, and very Marriage in deede before God, and Man, and no Aduouterie. His woordes be these:* 1.39 Non quòd ipsae Nuptiae vel talium damnandae iudicentur. Damnatur Propositi fraus: Damnatur fracta Voti Fides: &c. Damnantur tales, non quia Con∣iugalem Fidem posteriùs inierunt, sed quia Continentiae Primam Fidem irritam fe∣cerunt: Not that the Marriage of sutche personnes is to be blamed. The defrau∣dinge of theire pourpose, and the breache of theire Vowe is blamed. Sutche are blamed, not for that they haue entred into the Faithe of Matrimonie: but for that they haue broken their Firste Faithe, or promisse of continente Life. So likewise S. Augustine saithe of a Woman,* 1.40 that vsed to painte her face: Etsi impudica circa homines non sis, tamen corruptis, violatis{que}, quae Dei sunt, Peior Adultera detineris: Although thou be no euil woman, as touchinge menne, yet thus colouringe, and corruptinge thy face, whiche thou haste of God, thou arte vvoorse then an Aduoutresse. Here, by waie of comparison, and in heate of speeche, S. Augustine saithe. That paintinge of the face is woorse then Aduouterie.* 1.41 In like sense S. Cyprian saithe, Diabolo peior est, qui foeminarum aspectibus feritur: He that is striken, or moued with the sighte of Wemen, is vvoorse then the Diuel. Likewise againe he saithe, Multò grauior, & Peior est Moechi causa,* 1.42 quàm Libellatici: An Aduouterers case is vvoorse, then is the case of him, that hath betraied the Faithe.
Sutche comparisons, as I haue saide, maie not wel be rackte to al pourposes: but must be taken so far foorthe onely, as they were meante. Otherwise the same S. Cyprian saithe,* 1.43 Peius est, quam moechari, Continentiam ducere criminosam: To liue Ʋnchastely vnder the coloure of Chaste life (as your Cleregie dooeth) is vvoorse then Aduouterie. Here, M. Hardinge, S. Cyprian saithe, that your vnchaste Chastitie, and coloured Vaunte of Virginitie is vvoorse then Aduouterie.
So S. Ambrose, when he had saide, If shée haue a minde to marrie, shée com∣mitteth Aduouterie, shée is made the Handmaide of Deathe, He addeth further, as of a greater euil,* 1.44 Si hoc ita est, quid de illa dicendum est, quae occulta, & fortiua turpitudine constupratur, & fingit, se esse, quod non est? Bis Adultera est: This beinge so, vvhat then shal vvee saie of her, that is defiled with secrete, and priuie filthinesse: and faineth her selfe to be, that in deede shee is not? Shee is tvvise an Aduoutresse. Here S. Ambrose calleth your painted Virginitie Double Aduouterie. So S. Chry∣sostome, Virginitas ista cum Viris plùs ab omnibus arguitur,* 1.45 quàm stuprum ipsum: This Virginitie of Weemen emongest menne, is more reprooued of al menne, then Fornication it selfe.
By these fewe wée maie y• better vnderstande the place, that M. Hardinge hath here alleaged, of S. Paule vnto Timothee.* 1.46 When they waxe wanton against Christe, they wil marrie, hauinge damnation, bicause they haue broken their Firste Faithe. Notwith∣standinge in deede S. Paule spake these woordes, neither of Vowes, nor of Vowe∣breakers: but of the Widowes, that were appointed to attende vpon the Olde, and sicke personnes, and therefore were reliued, and founde by the Churche.
But let vs imagine, as M Hardinge would haue vs, that S. Paule spake al this of the breache of Vowes. And let Prima Fides, The Firste Faithe, be the Vowe of Chastitie. How be it in deede our Firste Faithe is the Faithe, that wée promise in Baptisme,* 1.47 and none other. And so S. Hierome seemeth to take it. For thus he writeth, Non s••nt digni Fide, qui Primam Fidem irritam fecerunt: Marcionem lo∣quor, & Basilidem: They be not woorthy to be beleeued, that haue foresaken their Firste Faithe: I meane Marcion, and Basilides. These two famouse Heretiques Marcion,
and Basilides,* 1.48 were not condemned for breakinge any Vowe of Chastitie, but for refusinge the Faithe of Christe: whiche S. Hierome calleth, The Firste Faithe.
S. Paule maketh no mention of any Vowe, but onely rebuketh sutche light, & waueringe Wemen, as beinge of longe time founde by the Charges of the Con∣gregation, pourposely to reliue the sicke, and the feeble, afterwarde foresooke bothe the Congregation, and Christe too, and became Heathens, and folowed the Diuel. For so S. Paule saithe, Nonnullae iam deflexerunt post Satanam: Many sutche wemen are already gonne after Sathan. But if S. Paule spake this of the breache of Vowes, with what eies then, M. Hardinge, doo you reade his woordes? Or what aduan∣tage can you hope to finde in sutche Authorities, as doo so expressely crie againste your selfe?* 1.49 S. Paule saithe euen there, in the same place, Vidua eligatur non mi∣nor annis sexaginta. Iuniores Viduas reijce. Volo iuniores Viduas nubere: liberos gignere: domum administrare: nullam occasionem dare Aduersario, vt habeat ma∣ledicendi causam: Let no Widowe be chosen vnder threescore yeeres of age. Refuse yonge vvidovves. I vvil, that yonge vvidovves be married: bringe vp theire Children: ouersee theire house: and geue no occasion to the aduersarie to speake il.
If these woordes of S. Paule muste déedes be taken of Vowes, and none other∣wise, why doo you so violently, contrarie to S. Paules commaundemente, either force, or suffer yonge Maides, and girles to receiue these Vowes? Why doo ye not staie them vntil they be striken in age, that they maie be thréescore yeeres Olde, before they Vowe? It is no reason, ye should in one place claime by one Woorde, and breake so many.
You saie,* 1.50 The Vowe of Chastitie is annexed vnto Holy Orders by the Ancient Consti∣tution of the Churche, and by the Apostles of Christe. For trial of your truthe herein, I beséeche you, to consider these sewe in stéede of many.
Your owne allowed,* 1.51 and principal Doctour Gratian saithe thus, Copula Sacer∣dotalis, vel consanguineorum, nec Legali, nec Euangelica, nec Apostolica authori∣tate prohibetur: Priestes marriage is not forebidden by any Authoritie, either of the Lavve of Moses, or of the Gospel, or of the Apostles.
Clemens Alexandrinus saithe,* 1.52 Omnes Apostoli Epistolae, quae moderationem docent, & continentiam, cùm & de Matrimonio, & de Liberorum procreatione, & de do∣mus administratione innumerabilia praecepta contineant, nunquam tamen hone∣stum, moderatum{que} Matrimonium prohibuerunt: Al the Epistles of the Apostle, whiche teache sobrietie, and continente life, whereas they conteine innumerable Preceptes touchinge Matrimonie, bringinge vp of Children, and gouernemente of House, yet they ne∣uer forebade Honeste, and sober Marriage.
Car••inal Caictanus saithe,* 1.53 Nec ratione, nec authoritate probari potest, quòd, absolutè loquendo, Sacerdos peccet contrahendo Matrimonium. Nam nec Ordo, in quantum Ordo, nec Ordo, in quantum Sacer, est impeditiuus Matrimonij. Siquidem Sacerdotium non dirimit Matrimonium contractum, siue antè, siue pòst: se∣clusis omnibus Legibus Ecclesiasticis: stando tantùm ijs, quae habemus à Christo, & Apostolis: It cannot be proued, neither by reason, nor by Authoritie, speakinge absolutely, that a Prieste sinneth in marrieinge a wife. For neither the Order of Priest∣hoode, in that it is Order, nor the same Order, in that it is Holy, is any hinde∣rance to Matrimonie. For Priesthoode breaketh not Marriage, whether it be contracted before Priesthoode, or aftervvarde: settinge al Ecclisiastical Lawes aparte, and stan∣dinge onely vnto those thinges, that vvee haue of Christe, and his Apostles.
Abbate Panormitane saithe,* 1.54 Continentia non est de Substantia Ordinis, nec de Iure Diuino: Single life is not of the substance of the Order of Priesthoode, nor of the Lavve of God.
Likewise Antoninus saithe, Episcopatus ex Natura sua non habet opponi ad Matrimonium: The office, or Degree of a Bishop, of the Substance of Nature of it
selfe is not contrarie to Matrimonie.* 1.55 Hereby ye maie easily sée, M. Hardinge, howe true it is, that you saie, The Vowe of Chastitie is annexed to Holy Orders, and that by the Apostles Ancient Constitution.
But this Order, you saie, was taken, for that, hauinge the vse of Wedlocke wée cannot Praie. And to that ende ye allege the Authoritie of S. Paule: Where also ye might haue alleged the names and saieinges of sundrie Fathers.* 1.56 Origen saithe, The Holy Ghoste in time of Copulation forsaketh a man, yea although he were the Prophete of God. An other saithe, Virginitas Sola potest animas hominum praesentare Deo: Onely Virginitie is hable to presente the Soule of man vnto God. S. Hierome saith. Quotiescunque vxori debitum reddo, orare non possum: As often as I doo my duetie to my wife, I cannot Praie. And to this pourpose Pope Siricius vndiscretely, & fondely abuseth the Holy Woorde of God.* 1.57 Thus he saithe, Qui in Carne sunt, Deo placere non possunt: They that be in the Pleashe, cannot please God.
These woordes séeme very harde, & sounde mutche to the derogation of Goddes Ordinance. And therefore Ignatius S. Iohns Scholare saithe, Si quis Legitimam Commixtionem, & Filiorum procreationem Corruptionem, & Coinquinationem vocat, ille habet cohabitatorem Daemonem Apostatam: If any man calle lawful Copula∣tion, and Begeattinge of Children,* 1.58 Corruption, and Filthinesse, he hath the Diuel that felle from God dvvellinge vvithin him.
In like manner saie the Learned godly Bishoppes in the Councel of Gangra: Si quis discernit Presbyterum Coniugatum,* 1.59 tanquam occasione nuptiarum, quòd offerre non debeat, & ab eius Oblatione abstinet, Anathema sit: If any man make diffe∣rence of a Married Prieste, as if he maie not Minister the Oblation, (or Holy Communion) bicause of his Marriage, and absteineth from his Oblation, accursed be he.
Likewise it is written in the Councel of Constantinople:* 1.60 Si quis praesumpserit contra Apostolicos Canones aliquos Presbyterorum, & Diaconorū priuare à Contactu, & Communione legalis vxoris suae, Deponatur. Similiter & Presbyter, aut Diaco∣nus, qui Religionis causa Vxorem suam expellit, excommunicetur: If any man, contrarie to the Apostles Canons, presume to remooue either Prieste, or Deacon from the vse, and Companie of his lavvful vvife, let him be depriued. And in like manner let the prieste, or Deacon be excommunicate, yt putteth avvaie his vvife vnder the colour of Religion.
As touchinge the place of S. Paule,* 1.61 Defraude not your selues, One an Other, Onlesse it be of consente for a season, that ye maie attende vnto Fastinge, and Praier. He speaketh not this of that kinde of Praier, that is commonly, & daiely vsed of al the Faithe∣ful, as wel Married, as Vnmarried, but onely of the General, & Solemne Praier of the whole Congregation, whiche then, as in time of Persecution, and feare of enimies, was keapte onely in the night: and al the whole multitude of the Faithe∣ful was charged to be presente at the same. At whiche times it was necessarie, that bothe the man, and the wife should leaue the one the others companie, and resorte to Praier.
So it is written in the Prophete Ioel,* 1.62 Blowe vp the Trumpe in Sion: Proclaime a solemne Faste: Cal togeather a Congregation of the People. Let the Breedegroome leaue his bedde: Let the Spouse comme from her Chamber. Let the Priestes, the Ministers of God, weepe bitweene the Entire, and the Aultar: And let them saie, O Lorde spare thy people, and geue not ouer thine Enheritance vnto Confusion. Of the like kinde of General, and So∣lemne Praier:* 1.63 Tertullian saithe thus, Quis Solennibus Paschae abnoctantem Vxo∣rem securus sustinebit? What man (beinge an Heathen,) can without mistruste suffer his Wife (beinge a Christian Woman) to be awaie from him at the Solemnitie of the Easter Praier?
Of sutche Solemne, and Seldome méetinges S. Paule speaketh: and not of the Daiely, Vsual, and Common Praiers of al Christians.
Otherwise,* 1.64 touchinge the Puritie, and Holinesse of Married people, S. Augu∣stine saithe, Quòd Paulus ait,* 1.65 Quae innupta est, cogitat ea, quae sunt Dn̄i, vt sit sancta & Corpore, & Spiritu, non sic accipiendū est, vt putemus, non esse Sanctam Corpore Chri∣stianam Coniugem Castam. Omnibus quippe Fidelibus dictum est, Nescitis, quo∣niam Corpora vestra templum sunt Spiritus Sancti? Sancta sunt etiam Corpora Coniugatorum, fidem sibi, & Domino seruantium: Whereas S. Paule saithe, Shee that is Ʋnmarried, thinketh of the thinges, that perteine vnto the Lorde, that shee maie be Holy bothe in Body, and in Sprite, it maie not so be taken, as though wee should thinke, a Christian wife liuinge Chastely with her Husbande, is not Holy in Body. For it is generally saide vnto al Faitheful, Knowe ye not, that your Bodies be the Temple of the Holy Ghoste? Therefore if the Man, and VVife keepe their Faithe bothe bitweene them selues, and to the Lorde, their Bodies are Holy.
But, These Euangelical Vowbreakers, saithe M. Hardinge, pretende Paphnutius to be their Proctoure. Whether he be Our Proctoure, or no, it forceth not greately, Notwithstandinge it is plaine, He was then the Onely Proctoure for the Truthe, and that againste the General Consente of al the whole Councel bisides. And al∣though he were but One man alone, yet the whole Councel gaue place vnto him. Sozomenus saithe,* 1.66 Synodus laudauit sententiam Paphnutij, & nihil ex hac parte san∣ciuit: Sed hoc in vniuscuiusque Voluntate, sine vlla Necessitate reliquit: The Councel commended Paphnutius iudgement, and, touchinge this mater of Marriage, made no Decree at al: but leafte it to eche mannes owne Wil, without any force of Necessitie.
Of Our side thus mutche Paphnutius saithe,* 1.67 Marriage is Honorable: And the Companie of Man, and Wife is (not filthinesse, as these menne séeme to saie, but) Cleanenesse and Chastitie.
But, M. Hardinge, if the same Holy Father Paphnutius weighe so mutche of your side, as you pretende, wherefore then dothe One of your Companions of Lo∣uaine so lightly, & so disdainefully controlle that whole Storie, with the vtter dis∣credite, and condemnation of the Writers? For thus hath he not doubted to pu∣blishe his iudgemente therein to al the worlde:* 1.68 Mihi, nescio quomodo, in dubium ve∣nit fides huius Historiae de Paphnutio. Sunt enim, quae suspicionem important, eam esse Arianorum, aut Impudicorum hominum Commentum. Tota enim haec res à Socrate pendet, & Sozomeno: quorum alter Nouatianus fuit: alter Theodorum Mopsue∣stensem à quinta Synodo damnatum magnis laudibus extulit: I knowe not howe, this Storie of Paphnutius seemeth to mee to be of doubteful credite. For there be maters, that make mee to suspecte, that it is but a vaine forged tale, either of the Arian Hereti∣ques, or of somme other filthy personnes. The whole mater hangeth of Socrates, and Sozomenus: Of whiche twoo, the one was a Nouatian Heretique: The other highly com∣mendeth Theodorus of Mopsuesta, beinge condemned by the Fifthe Councel.
Thus your Felowes make this whole Storie to be but a vaine Fable: and the Authours, and Writers thereof, Socrates, and Sozomenus, to be Heretiques, Nouatians, Arians, Vnhoneste, and Shamelesse personnes. And therefore, I trowe, ye wil not saie, they are your Proctours.
Wereas S. Chrysostome saithe,* 1.69 Marriage is so reuerende a thinge, that a man maie therewith ascende into the Holy Throne, and be made a Bishop, notwith∣standinge he haue a wife: and that S. Paule suffereth not them, that haue twise married, to atteine sutche a roume, By these woordes, saithe M. Hardinge, Chry∣sostome condemneth the impure Bigamie of Our Holy Gospellers. Againe he saithe, If this Defender presse vs with Chrysostome, wee answeare, that, although Chrysostome graunte, that a Married man maie ascende to the Holy seate, yet he saithe not, that a man maie descende from that Holy seate to the Bridebedde. For wee denie vtterly, that any man after that he hath receiued Holy Orders maie marrie. Neither can it be shewed, that the Mar∣riage of sutche was euer accoumpted lawful in the Catholique Churche.
I doubte not,* 1.70 good Reader, but it shal easily appeare, that M. Hardinge in ei∣ther of these twoo partes was fowly deceiued. For firste Chrysostome, as it is plaine by his woordes,* 1.71 whiche M. Hardinge in his translation hath pourposely falsified, expoundeth these Woordes of S. Paule, The Husbande of One vvife, not of a man, that neuer had but one wife in al his time, but of a man, that hath but one wife at one time. If M. Hardinge shal thinke, this Exposition to be strange, and vnlikely, let him remember, that Chrysostome him selfe thereof wri∣teth thus:* 1.72 Vnius Vxoris virum. Non hoc veluti sanciens dicit, quasi non liceat abs{que} Vxore Episcopum fieri, sed eius rei modum constituens. Iudaeis quippe licitum erat, etiam Secundo Matrimonio iungi, & Duas itidem Simul habere Vxores: The Hus∣bande of One VVife: S. Paule writeth not this, as makinge a Lawe, as if it were not law∣ful for a man to be made a Bishop without a wife: but he appointeth an order in that behalfe. For it was lawful for the Jewes to be coupled in the Seconde Matrimonie, and to haue Tvvoo vviues at one time.
In like sorte saithe S. Hierome,* 1.73 Quidam de hoc loco ita sentiunt: Iudaicae, inqui∣unt, Consuetudinis fuit, vel binas vxores habere, vel plures. Et hoc nunc volunt esse Praeceptum, ne is, qui Episcopus eligendus est, vno tempore Duas Pariter Vx∣ores habeat: Touchinge this place somme men thinke thus: By the Custome of the Jewes it was lawful for a man, to haue Tvvo vviues, or moe at once. And this they take to be the Apostles Commaundement, that he, that is to be chosen a Bishop, haue not Tvvoo vviues,* 1.74 or moe togeather at one time. Againe he saithe, Diaconi sint Vnius vx∣oris viri: Non, vt si non habuerint, ducant: Sed ne Duas habeant: Let the Deacons be the Husbandes of One vvife: not that they should needes marrie a wife, if they haue none: but that they shoulde not haue Tvvoo vviues togeather.* 1.75 Likewise saithe Cardinal Caietane, Apostolus Episcopis permittit Vnam Vxorem, Coeteris plures: The A∣postle suffreth a Bishop to haue One VVife: Others he suffreth to haue Moe.
And to this pourpose Isidorus séemeth to saie, Castimoniam non Violati Corporis perpetuò obseruare studeant:* 1.76 aut certè Vnius Matrimonij vinculo foederentur: Let them studie to keepe and continewe the Chastitie of their Body vndefiled: or els, let them be coupled with the bande of One Marriage.
Of sutche a one, Pope Leo wrote sometime vnto the Bishops of Mauritania,* 1.77 Sicut ad nos relatum est, Duarum simul est Maritus Vxorum: As wee are enfour∣med, he is at one time the Husbande of Tvvoo vviues. And therefore he addeth his iudgemente of him: Priuandum honore decernimus: Wee thinke him meete to be depriued of his promotion.
Of this kinde of Seconde Marriage Chrysostome speaketh, I meane of hauinge two Wiues aliue togeather: And not of marrieinge the Seconde wife after the death of the Former.* 1.78 And therefore he saithe, Secundam quidem accipere, secun∣dum Praeceptum Apostoli licitum est: Secundum autem Veritatis rationem Verè For∣nicatio est. Sed cùm▪ permittente Deo, Publicè, & licenter permittitur, fit Honesta For∣nicatio: To take the Seconde vvife (while the firste is aliue) accordinge to the Apostles commaundemente, it is lawful: But by the Judgemente of the Truthe in deede it is Forni∣cation. But while as by Goddes permission it is openly, and lawfully suffered, the Fornica∣tion is made Honeste. This laste Clause the Glose there expoundeth thus: Forni∣catio cum ea, quam permisit Moses post repudiatam assumi: Fornication, I meane, with her, whome Moses suffered to be taken to wife after the Diuorce of the Firste.
Thus therefore S. Chrysostome saithe, that sutche a man, as had Twoo wiues togeather at one time, or was Diuorced from One wife, and had married an other, might not be chosen to be a Bishop.* 1.79 For otherwise, Tertullian saithe vnto the Bishoppes of the Catholique Churche: Apud vos Episcopi sunt Digami: There be Bishoppes emonge you (he meaneth emonge the Catholiques) that haue married tvvoo vviues, the one after the deathe of the other.
If al this wil not suffise,* 1.80 I referre mee selfe to Chrysostomes owne omes Woordes. Thus he writeth: S. Paule restreineth Vnchaste personnes, not permitting them, that haue married tvvoo vviues, to be Chosen to the gouernmente of the Churche. His reasons be these,* 1.81 Nam qui vxori, quae decessit (à se) beneuolentiam nullam seruasse depre∣henditur, quo pacto potest ille esse bonus Praeceptor Ecclesiae? Imò quibus criminibus non subijcitur in dies? Nostis enim, quòd, etsi per Leges Secundae nuptiae permit∣tuntur, tamen ea res accusationibus multis patet: For he that is founde, to haue borne no good wil vnto his wife, (not that is deade, but) that is gonne from him, howe can he be a meete Maister for the Churche of God? Nai rather to what quarrelles, and accusations (by meane of these twoo Wiues) shal he not be subiect euery daie? For you know, although by the Lawe the Marriage of the Seconde VVife (after the Diuorce of the firste) be suffered, yet the mater lieth open to many offences.
It appeareth, saithe Chrysostome, that he bare no good wil towardes his For∣mer Wife, not, that nowe is deade, but that is diuorced, and so departed from him. And therefore oftentimes growe many accusations, and griefes, bitwéene the Wiues, the Children, the Frendes, and others: for partinge of goodes: for restoa∣ringe of dowers, and other like quarrelles. For to haue spoken of good vvil, or affection towardes the Former Wife, being deade, it had benne impertinent, and to no pourpose.
Thus mutche, toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule, The Husband of One VVife. Notwithstandinge I denie not, but cer∣taine other Auncient, and Learned Fathers haue taken it otherwise.
Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie, that he so often, and so mutche abhorreth. For thus he saithe, Wee denie vtterly, that any man, after that he hath receiued Holy Orders, maye Marrie. Neither can it be shewed, that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche. It this tale be true. then be al the Greeke Priestes Votaries, as wel, as the La∣tines. But it is noted vpon the Decrées,* 1.82 Graeci continentiam non promittunt, vel Tacitè, vel Expressè: The Greekes make no Promisse of continente, or Single Life, neither Secretely, nor Expressely. And in the Councel holden at Ancyra it is concluded thus, Diaconi,* 1.83 quicunque ordinantur, si in ipsa Ordinatione protestati sunt, & dixerunt, velle se Cōiugio Copulari, quia sic manere non possunt, Hi si postmodum Vxores duxerint, in Ministerio maneant: Proptereà quòd Episcopus illis licentiam dederit: Deacons as many, as be ordred, if at the time of receiuinge Orders, they made Protestation, and saide, that they vvoulde Marrie, for that they finde not them selues hable so to conti∣newe without Marriage, if they aftervvarde Marrie, let them continewe in the Mi∣nisterie: for as mutche as the Bishop hath geuen them licence. M. Hardinge, I trowe, wil not denie, but Deaconship is one of the Holy Orders. Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop, were licenced by this Councel to Marrie at any time afterward: and the same Marriage, contrarie to M. Hardinges position, was euermore in the Catholique Churche ac∣coumpted lawful.
So saithe Pope Steuin,* 1.84 Graecorum Sacerdotes, Diaconi aut Subdiaconi Matri∣monio Copulantur: The Greeke Priestes, Deacons, or Subdeacons are coupled in Matrimonie.* 1.85 Vpon whiche woordes the Glose noteth thus, Multi ex hac litera di∣xerunt, quòd Orientales possunt contrahere in Sacris Ordinibus: Many haue saide vpon occasion of this texte. that the Priestes of the Easte Churche (contrarie to that M Hardinge so certainely here assureth vs) maye Marrie, beinge vvithin Holy Orders.
And of the Priestes of the Weaste Churche Cardinal Caietane saithe,* 1.86 Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae, vt Vxorem ducat,
nulla existente causa Publicae Vtilitatis: The Pope maie dispense withe a Priste of the VVeaste Churche, to Marrie a VVife, although there be no manner cause of Com∣mon Profite.
Athanasius saithe,* 1.87 Multi quoque ex Episcopis Matrimonia non inierunt: Monachi contrà Parentes liberorum facti sunt: Many of the Bishoppes (he saithe not al, but Many) haue not Married. (By whiche woordes he geueth vs to vnderstande, that Somme haue Married.) Contrarievvise, Monkes haue becomme Fathers of Children.
Cassiodorus writeth thus,* 1.88 In illo tempore ferunt Martyrio Vitam finisse Eupsy∣chium Caesariensem (Episcopum) ducta nuper Vxore: dum adhuc quasi Sponsus esse videretur: At that time they saie, Eupsychius the Bishop of Caesaria died in Martyrdome, hauing Married a VVife a litle before, beinge as yet in manner a newe married man.
Likewise M. Hardinge mighte haue founde it noted in his owne Glose, Dicunt, quòd olim Sacerdotes poterant contrahere,* 1.89 ante Siricium: They saie, that in Olde times, before Pope Siricius (whiche was about foure hundred yéeres after Christe) it vvas lavvful for Priestes to Marrie.
But wée shal haue occasion to speake hereof more hereafter. In the meane season, good Christian Reader, by these few, as by a taste, thou maiste easily iudge, howe true it is, that M. Hardinge telleth thée, that Marriage in them, that had receiued Holy Orders, was neuer thought lawful in the Catholique Churche.
Marriage Condem∣ned.
Origen. in Epist. ad Roman. Cap. 12. Lib. 9. Hierony. in Ma∣lachi. Ca. 2. Vos autem recessi∣stis.
Eccle. 7. Tertull. In ex∣horta. ad Casti∣tatem. Eodem loco.
Chrysost. in Mat∣thae. Homi. 1.
Hieronym. ad∣uer. Iouinian, Lib. 1. Ibidem.
Hieronym. Con∣tra Heluidium.
Athenagoras in Apologia pro Christianis. Hieronym. ad Ceron••iam. Hieronym. con∣tra Iouinian. Lib. 1. In eod. Libr••.
Seconde Marriage.
Bishops and Priestes mar∣ried.
Nazian. In di∣ctum Euang. Cū perfecisset Ie∣sus. Origen. in Lu∣cam. Homil. 19. Hieronym. De Scriptor. Eccle. Sozomen. Lib. 1. Cap. 11. Hilarius. Nicephor. Li. 11. Cap. 19. Ruffinus, Lib. 2. Cap. 9. Nazianzen. In Laudem Patris: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prosper. Euseb. li. 6. ca. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. li. 5. ca. 25. Nouell. Consti∣tu. 3. § finali: E Graeco. Ignat. ad Phi∣ladelphien. Clemens Stro∣mat. 3 Euseb. li 3. ca 30 Origen in Epist. ad Roman. Ca. 1. Lib. 1. Ambros. in 2. Corin. 11. Clemens Stro∣ma. Lib. 7. Hieronym. Ad∣uer. Iouinian. Lib. 1. Distin. 37. Le∣gaxt. Dist. 56. Osius.
Bishops Married.
Aeneas Syluius De gestis Concil. Basihen. Lib. 2.
Polydorus in Historia An∣glor. Lib. 6. Anno. Dom. 970. Polydorus De Inuentoribus rer. Lib. 5. An. Dom. 1100. Fabian, Pag. 293.
Cyrill. in Leui∣ticum Lib. 3.
Matthae. 19. Iustinus Apolo∣gia. 2.
32. q. 1. Integri∣tas. Hieronym. in. Matthae. Ca. 19.
Origen. in Mat∣thae. Tracta. 24.
Gifte of Chastitie.
Hieronym. Ad∣uersus Ioui∣nian. Lib. 1.
vovves
Cyrill. in Leui∣ticum, Lib 16.
22. Quae. 4. In malis.
Cyprian. Lib. 1. Epist. 11.
August. De Bono Coniugali, Dist. 27. Quidam.
Epiphan. contra Apostolic. Lib 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Hieronym. ad Virginem De∣metriadem.
August. De San∣cta Virginita∣te, Cap. 34.
Vovves.
Marke 6.
Actor. 23.
22. Quae. 4. Inter coetera.
Alphonsus Phi∣lippica. 19.
Thomas 22. q. 88 Arti. 10.
Concil. Toletan. 8. Can. 2.
August. De Bono Viduitatis, Cap. 10.
In eod. Capite.
Dorman fol. 16.
VVoorse then Ad∣uouterie.
August. De Bono Viduitatis, Ca. 9.
August. De Do∣ctrina Christia∣na, Lib. 4. Ca. 21.
Cyprian. De sin∣gularitate Cle∣ricorum.
Cyprian. Lib. 4. Epist. 2.
Cyprian. De Sin∣gularitate Cle∣ricorum.
Ambros. Ad Vir∣ginem Lapsam, Cap 5.
Chrysost. to. 5. Quòd Regu∣lares Foeminae cum Viris coha∣bitent.
1. Timot. 5.
Hierony. in Pro∣c••••nto in Epist. ad Titum.
Vovv an∣nexed &c.
1. Timoth. 5.
Fol. 79. b.
26. q. 2. Sors.
Clemens Stro∣mat. Lib. 3.
Cardin. Caletan. in Quodlibetis Contra Luthe∣rum.
Panormitan. De Clericus Coniu∣ga. Cùm Olim. Antonin. in Sū∣ma, Par. 3. Ti 1 Ca. 21.
Letteth Praier.
Origen. in Nu∣mer. Homil. 7. Extra. De Pro∣bationib. In Glossa.
Hierony. Aduer. Iouinian. Lib. 1. Inter Decreta Siricij, Cap 7. Rom. 8.
Ignatius ad Philadelphien.
Concil Gan∣gren. Cap. 4.
Dist. 31. Quo∣niam.
1. Corin. 7.
Ioel. 2.
Tertullian. ad Vxorem. Lib. 2.
Paphnu∣tius.
August. De Bono Coniugali. Li. 1. Cap. 11.
Sozomen. Lib. 1. Cap. 23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Copus Dialog•• 1. Pagi. 154.
Chrysost. in E∣pist. ad Titum Homil. 2.
Husbande of One vvife.
Timo 1
Chrysost. in E∣pist. 1. ad Timo∣theum Homil. 10.
Hieronym. in E∣pist. ad Titum. Cap. 1.
Hieronym. in E∣pist. 1. ad Timo∣the. Cap. 3.
Catharinus con∣tra Errores Ca∣ietani, Errore 99.
Dist. 23. His igi∣tur.
Leo ad Episco∣pos Maurita∣niae.
31. Quae. 1. Hac ratione.
Tertullian. De Monogamia.
Marriage in Holy Orders.
Chrysos. in Epist. ad Tit. Homil. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Dist. 31. quoniā. In Margine.
Conci. Ancyran. Can. 9.
Dist. 31. Aliter.
Gloss. Dist. 31. Aliter.
Catharinus Cō∣tra Error. Caie∣tani, Errore. 103.
Athanasius ad Dracontium.
Cassiodo. Lib. 6. Cap. 14.
Dist. 84. Cum in Praeterito, in Gloss.