The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The proofe of the proposition.

This foundation and these seauen buildings onely conside∣red, my proposition afore rehearsed will be cleare and manifest:

for first, if single life be only imposed by the law of man, as the seauenth building proueth; secondly, if secular priests can no [ 1] way be proued votaries, as in the sixt building is shewed; third¦ly, [ 2] if the vow single be of one and the selfe same nature with the [ 3] solemne, differing only accidentally from it as the fift building [ 4] affirmeth; fourthly, if the solemne vow hath not force of it selfe [ 5] to dissolue marriage, as the fourth building teacheth; fiftly, if the popes dispensation can make marriage of force, after the so¦lemn vow, as the third building conuinceth; sixtly, if marriage made after the single vow, be of force, as the first building de∣clareth euidently, (which single vow for all that, is of the same essence and nature with the solemne vow, as is already said: I conclude with this ineuitable illacion, that the marriage not on∣ly of secular priests, but euen of Monks, Fryers, and all reli∣gious votaries, is sound, perfect, and of force.

An important obiection, against the sixt proposition.

Refuse the youger widowes, for when they haue begun to waxe wanton against Christ, they will marrie, hauing damna∣tion because they haue broken the first faith.* 1.1 This place of S. Paule, sundrie of the fathers expound of the vow of chastitie, neither can it possibly admit any other sence.

The answere.

I say first, that though sundrie of the fathers thinke it sinne to marrie after the vow of chastitie, and that by reason of this [ 1] place, yet doth the same fathers repute such marriages, to be true and perfect matrimonie: for saint Epiphanius writeth in this manner.

Melius est ita{que} vnum peccatum habere, & non plura: melius est lapsum à cursu, palam sibi vxorem sumere secundum legem, & à virginitate multo tempore poenitentiam agere & sic rur∣sus ad ecclesiam induci, velut qui mala operatus est,* 1.2 velut lap∣su•• & fractum, & obligatione opus habentem; & non quoti∣die occultis iaculis sauciari ab improbitaete quae à Diabolo ipsi infertur.

It is better therfore to haue one sin, & not many: it is better for one that is fallen from his course, openly to marrie a wife, according to the law, and to repent a long time from his vir∣ginitie,

and so to be restored againe into the church, as one tha hath done wickedly, as one that is fallen and broken, and hath need of binding vp, and not to be daily wounded with the se∣cret darts of that wickednes which the diuell putteth in him. Thus writeth Epiph••nius, shewing plainely to the reader, that he condemneth not the marriage in vowed persons, monkes, or nunnes, but the falling from their gudly purpose.

S. Cyprian hauing sharply inueyed against the licen••ious life of certaine deacons and vowed virgins, exhorteth them at the length to marry, that cannot, or wil not liue continent & chast: these are his words:* 1.3 Quod si ex fide se Christo dedi••auerunt, pudicè & caste sine vlla fabula perseuerent; ita fortes & stabiles praemium virginitatis expectent si autem perseuerare nolunt, vel non possunt▪ melius est nubant quam inignem delictis suis cadant.

If they haue betrothed themselues to Christ by faith, let them continue honestly and chastely without all mockerie; so as they may in fortitude and stabilitie expect the reward of vir∣ginitie: but if they wil not, or cannot perseuere; it is better that they marry, then that they fall into the fire with their misbeha∣uiour. Thus saith saint Cyprian, declaring very plainely, that he approoueth the marriages of affianced and vowed virgines.

S. Austen, although he vnderstand by the first faith, the vow of chastitie; yet doth he flatly allow marriage after the breach thereof:* 1.4 these are his expresse wordes: Hoc dico nubere licet antequam voueat, superbire nunquam licet. O tu virgo Dei, nu∣bere noluisti quod licet, extollis te quod non licet. Melior virgo humilis, quam maritata humilis; sed melior maritata humilis, quam virgo superba Que autem resp••xerit ad nuptias, non quod voluit nubere damnatur, sed quod iam ante recesserat & fit vx∣or Loth respiciendo retrorsum This I say, it is lawful to mar∣ry before she vow, it is neuer lawful to be proud. O thou virgin of God, thou wouldst not marry, which is lawful for thee to do,* 1.5 but thou waxest prou••, which thou maist not do. An humble virgin is better then an humble maried woman; but an humble maried woman is better then a proud virgin. Yet she that hath looke•• backe to marriage, is damned; not because shee would marry, but because she had alredy departed (from her holy pur∣pose) and is become Lots wife, in looking backe againe.

The same S. Augustine hath in another place of his works such a plaine declaration of his mind in this point, as whosoe∣uer shall once reade or heare his words, cannot but perceiue the same. Thus therefore doth he write expressely, I wil not alter or change one word. Postremò, damnantur tales,* 1.6 non quia con∣iugalem fidem posterius inierunt, sed quia cōtinentiae primam fi∣dem irritam fecerunt. Quod vt breuiter insinuaret Apost. no∣luit eas dicere habere damnaetionem, quae postamplioris sanctita∣tis propositum nubunt, non quiae non damnentur, sed ne in eis ip∣sae nuptiae damnari putarentur. Infra: proinde qui dicunt ta∣lium nuptias non esse nuptias, sed potius adulteria, non mihi vi∣dentur satis acutè ac diligenter considerare quid dicant. In fine, such are damned, not because they are afterward marri••d, but because they haue made void the first promise of chastity: which thing the Apostle intending briefly to insinuate, would not say that they were damned, who marie after the purpose of larger sanctimonie, not bicause they are not damned, but lest he shuld seeme to condemn their marriages in them: therfore they that say the marriages of such are no marriages, but rather adulte∣ries; seeme to mee, not to consider exactly and aduisedly what they say. By which words of S. Austen it is cleare, that he is so far from cōdemning the matrimonies of those v••tiue wi∣dowes, which cannot liue continently as hee reputeth them for perfect, true, and lawfull marriages.

I say secondly, that marriage after a solemne vow, ought to be deemed perfect & of force, euen with the Pope himselfe:* 1.7 for thus is it written in his owne canon law; votum simplex apud deum non minus ligat, quam solemne: the simple or single vow bindeth no lesse afore God, then doth the solemne: and yet as I haue already proued, marriage is perfit after the single vow, e∣uen by the popes alowance; therfore with no reasō can he denie it to be perfit also, after the double or solemne vow: for vnlesse the pope wil impudently say, y^t his power is greter then gods, he must perforce admit this to be so. And it is a friuolous sup∣posed euasion to say, that there is a deliuery of the party in the vow solemne, not so in the single: for thus writeth their owne doctor Scotus. Alia ratio est, quod vouens solemniter,* 1.8 mittit in possessionem illum cui vouit solemniter, vouens autem priuaté;

non, sed quasi promittit: sed haec valet minus quam secunda, quia omnia intrinseca voto, vt respicit actum voluntatis, per quem ob ligat se vouendo, & transfert dominium suum in alterum; omnia inquam, istae sunt aequalia hinc iude. Igitur non magis datio hic, quam ibi; nec promissio ibi, quam hic. Another reason is this; that he who makes a solemne vow, puts him to whom he vow∣eth, in possession; but so doth not he that maketh a single vow, but only giueth his promise. This reason is worse then the se∣cond; for al things that be of the substance of the vow, as a vow concerneth the act of the mind, whereby the mind bindes it selfe by vowing, & transposeth the ownership of it selfe to another, al these things I say, are of like weight on either side: therfore there is no more deliuerie in the vow solemne, then in the sin∣gle; nor more promise in the one then in the other.

[ 3] I say thirdly, that the widows whose vowes Paul admit∣teth, [ 1] must be no lesse then 60. yeres of age; but the pope bids al to take the mantle & the ring, at what age they list. S. Paul [ 2] would haue them then to promise, when the heat of lust is past; but the pope aduiseth them to come, euē when lust rageth most [ 3] of all. S. Paul would first haue them try their strength, & then to promise; but the pope bids promise roundly, thogh they per∣forme [ 4] neuer so slenderly. S. Paul willed the promise of single life, because they could not both serue the church and their hus∣bands; but the pope requireth the vow of single life, thereby [ 5] pharisaically to merit heauen. S. Paul exhorts the yonger wi∣dows to vse marriage, as a soueraine remedy against sin; but y^e pope inforceth the yongest of al, to contemn marriage as a pol∣luted [ 6] & vnlawful thing. S. Pauls widowes were godly occu∣pied in ministring to the sicke, to the poorer sort, yea & to stran∣gers in way of christian hospitality; but the popes so supposed virgins, are free from al honest exercise, & liue idely, after their owne sensual pleasures: & so the popes counterfeit and hypo∣critical Nuns, haue no affinitie with S. Pauls holy widowes.

[ 4] I say fourthly, that the first faith whereof S. Paul speakes, may very fitly be vnderstood of the promise made in baptisme. And I proue it, because the first promise of these widows was this; to wit, that they would continue in christian religion, & in the puritie of honest life & good maners. The second faith or

promise was that, which these widowes made when they were married, to wit, that they would be louing, diligent, carefull, & obedient to their husbands; and aboue all the rest, keep their coniugall faith. The third faith was that, which these widowes made to the bishop & the whole church; to wit, that they would execute their deaconship honestly & faithfully, & constantly per∣seuer therein to the end. The yonger widowes waxing wanton against Christ, did not only breake their last promise, forsaking the ministery of the church: but their first and most holy promis made in baptisme, while they departing from the purity of ho∣nest life and religion, consecrated themselues to paganisme and infidelitie, and so purchased to themselues Gods wrath & eter∣nal damnation.* 1.9 Therefore the apostle maketh no mention of a∣ny vow, but only reproueth vnconstant women, who being re∣lieued a long time by the common tresure of the congregation, to minister to the sicke persons, did afterward both forsake their promise & Christ too, and became heathens running after sa∣tan. For this is euident by the words of the 15. verse of the 5. chapter, from whence the obiection is taken: where the apostle saith, that some widowes are already turned back (from Christ their guide, to whom they had dedicated thēselues in baptisme, & folowed) after satan. It wil not serue the papists to say after their wonted maner, that marriage breaketh not our promise made in baptisme.* 1.10 For albeit the faith of baptisme be not brokē by marrying absolutely and simply, yet is it indeede broken by marrieng against Christ; that is, by marrying in such maner, as they renounce christianitie. And this my answer is confirmed, because, if the apostle had meant otherwise, he would haue cal∣led it the last faith, and not the first.

I say fiftly, that these words (for when they shall wax wan∣ton against Christ, they wil marry) do euidently proue, that S. [ 5] Paul meaneth the promise made in baptisme: and I desire the gentle reader to marke my discourse attentiuely: for this obiec∣tion is the bulwarke, to defend this article of poperie.

I therefore note first, that these foure things are really distin∣guished [ 1] in S. Paul; to wit, the waxing wanton of the widows; the marriage of the widowes; the damnation of the widowes; and the breach of their faith.

[ 2] I note secondly, that the wantonnes of the widows, was be∣fore their marriage; for so the apostle saith expresly.

[ 3] I note thirdly, that the widowes promised in their baptisme to keepe Gods holy commaundements, among which one is this: Non concupisces, Thou shalt not lust.

* 1.11 [ 4] I note fourthly, y^t the breach of euery commandement, deser∣ueth eternal death. For so saith the apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.12 for y^e reward of sin is death. And another scripture saith;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.13〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Accursed be he that confirmeth not the words of this lawe,* 1.14 in doing them: for as saint Iames saith, though a man keep all the residue of the law,* 1.15 yet if he offend in any one point, he becom∣meth guiltie of all.

I note fiftly, that by Gods law we are bound to refer all our [ 5] workes, all our words, and al our thoughts, to his honour and glory (for so teacheth his apostle:) and consequently, that the wantonnes of the yonger widowes, was a breach of Gods ho∣ly laws.* 1.16 These points obserued, I conclude, that the yonger widows had damnation, not for marrying, but for being wan∣ton before their marriage. For in being wanton against Christ, they brake their first faith made in baptisme, that is, they perfor¦med not that obedience they promised in baptisme; & in not per∣forming that obedience they deserued eternal death; and so they had damnation, bicause they were wanton against Christ. S. Paul saith not, that they had damnation bicause they married, (which must be wel marked) but bicause they made voide their first faith in breaking Gods cōmandements, as ye haue heard.

[ 6] I say sixtly, that saint Paul is so far from condemning mar∣riage, in the yonger widowes after their promise or vow which the papists would most willingly father vpon him, as he exhor∣teth them to marry, euen after such their promise or vowe. I prooue it, (note wel what I say) because so soone as hee hath willed the yonger widowes to marry in the 14. verse; foorth∣with in the 15. verse, he yeeldeth the reason of that his aduise, to wit, because certaine are already turned backe after Satan. Now, in the 15. verse he must needs speake of such widowes,

as were receiued into the ministerie of the church; because none could be turned backe from that, to which they neuer were ad∣mitted: he therfore speaketh likewise of the betrothed widows, in the next verse before; which I make euident three wayes; first, because otherwise his illation in the 15. verse, shoulde be [ 1] foolish & friuolous; foolish, because it could haue no connexion with the 14. verse; friuolous, for that it could not conclude his purpose: secondly, because he had already in the 11. verse char∣ged [ 2] the bishop Timothy, not to receiue any widow vnder the age of 60. yeeres. This conclusion therefore being made touching the widowes not yet admitted, he goeth forward and giueth his aduise, for the yonger widowes then receiued of the church: as if he had saide; for as much as some of the yonger sort haue alreadie beene wanton and followed sathan, and there is also danger in the rest: I decree, that hereafter none vnder 60. yeares be receiued; and I exhort the yonger alreadie re∣ceiued and desirous to marrie, to betake themselues to holie wedlocke, to bring forth children, to be housewiues, and so to giue no occasion to the aduersarie to speake euill. Thirdly, [ 3] because otherwise Saint Paul should equiuocate verie grosse∣ly, in one and the selfe same reason: giuing one signification to the same word in the premisses, & an other in the consecution. Thus much of this obiection in special, and of the mariages of Bishops, priests, deacons, and religious persons, in generall: as also of the first ••rohibition against the same. It nowe re∣maineth for the complement of this discourse, that I solue cer∣taine obiections made generally against this doctrine, for which shalbe assigned the next chapter.

Notes

• * 1.1

  1. Tim. 5. v. 11.2••
• * 1.2

  Epiphan. h••res. 61 libro. 〈…〉〈…〉 pag. 167.
• * 1.3

  Cypri. libr. 1 e∣pist. 11. ad Pom∣pon.
• * 1.4

  August. in Psal. 75. prope finem tom. 8.
• * 1.5

  〈◊〉〈◊〉, damnation is not for marri∣age, but for the breach of pro∣mise.
• * 1.6

  Augustin. de ••e no viduitatis. cap 9. & cap. 1•• tom. 4·
• * 1.7

  Caelest. 3. extra. qui clerici & vo∣uent. lib. 4. Tit. 6 cap. 6.
• * 1.8

  Scotus in. 4. S. dist. 38. quaest. 2 in mod.
• * 1.9

  The first faith i•• baptisme, what i•• was, and how it was broken.
• * 1.10

  The confirmati∣on of the answ••••
• * 1.11

  Rom. 7.7.
• * 1.12

  Rom. 6. vers. 23
• * 1.13

  Deut. 27.26.
• * 1.14

  Galat. 3.10.
• * 1.15

  Iames 2. verse 10
• * 1.16

  1. Cor. 10. ver. 31