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 answere.

I say first, that this obiection can at the most prooue onely [ 1] this, euen by popish doctrine; to wit that such as vow chastitie cannot marry without sinne: but not that their marriages bee not of force, or not true marriages indeed. I prooue it euident∣ly, because marriages after simple or single vowes, be of force with them, and reputed as they are, for true marriages indeed. And this obiection speaketh of such vowes, because the scrip∣ture is nothing acquainted with popish solemne vowes.

I say secondly, that they are not only true marriages and of [ 2] force, but also contracted lawfully and without sinne. I prooue it,* 1.1 because as it is sin to make ill vowes, so is it lawful to break the same, and double sinne to performe them. This is euident in Iephthe, who to accomplish his vow, became the murderer of his own only daughter. In wicked king Herode the Tetrarch, who for sake of his vow beheaded S. Iohn the baptist. In the fourtie Iewes, who to performe their bloudie vow, say in wait to destroy S. Paule. These wicked votaries, as they sinned most greeuously in making their vowes; so did they iterate their sinne in performing the same. Who neuerthelesse shoulde haue sinned but once, if after the making of their vngodly vowes, they had ceased from the performance thereof. For which cause holy Bernard aduiseth his sister grauely, not to keepe and performe any ill vow.* 1.2 Thus doth he write; Re∣scinde fidem in malis promissis: In turpi voto muta decretum. Malum quod promisisti, non facias; Quod incautè vouisti, nō impleas; Impia est promissio, quae scelere adimpletur. Breake thy faith in euill promises;* 1.3 chaunge thy purpose in vnhonest vowes: doe not that euill which thou hast promised; performe not that which thou hast rashly vowed. That promise is wicked which is performed with wickednesse. S. Isidorus hath the selfe same resolution concerning ill vowes, as hee is alledged by Gratian. S. Bede after he had largely discoursed vpon euil pro∣mises, and withall shewed that it is better euen to be periured, then to performe naughtie and wicked promises; alledged for the confirmation of his opinion,* 1.4 the fact of holy Dauid in the death of Nabal. These are his wordes: Deni{que} iurauit

Dauid per Deum, occidere Nabal virum stultum & impium, at{que} omnia quae ad eum pertinebant demoliri; sed ad primam interces∣sionem Abigail foeminae prudentis mox remisit minas, reuocauit ensemin vaginam, ne{que} aliquid culpae se pro taliperiurio contra∣xisse doluit. Finally, Dauid sware by God, that he would kill Nabal a foolish & wicked man, & that he would destroy all his both smal & great: yet so soon as Abigail (Nabals wife) a wife woman, made her petition to him, he abated his anger, put vp his sword, and nothing lamented the breach of his othe.

S. Ambrose hauing at large prooued by many golden testi∣monies, that it was sinne to breake ill vows then to performe the same, at length alleageth the ensample of Christ himselfe, for that only purpose; these are his words:* 1.5 Non semper igitur promissa soluenda omnia sunt: denique ipse dominus frequenter suam mutat sententiam, sicut scriptura indicat. Therefore all promises ought not to be kept at all times: for euen our Lord God himselfe doeth oftentimes change his purpose, as holie Writ beareth record.* 1.6 S. Austen reputeth it a great point of wisedome not to do that which a man hath rashly spoken: thus doth he write: Magnae sapientiae est reuocare hominem quod ma∣le locutus est: It is great wisedome for a man to call backe (and not performe) that which he hath spoken vnaduisedly.

Soter who himselfe was the bishop of Rome, teacheth ex∣presly, that rash promises ought not to be kept: these are his words: Si aliquid incautius aliquem iurasse contigerit,* 1.7 quod obseruatum in peiorem vergat exitum, illud salubri consilio mu∣tandum nouerimus, & magis instante necessitate periurandum nobis, quam pro facto iuramento in aliud crimen maius diuerten∣dum. If any man shall sweare vnaduisedly, which if it be per∣formed bringeth greater harme; that ought to be changed, by prudent aduise: for we must rather be periured, if neede so re∣quire, then for performance of our othe, to commit a greater sinne: so then it is euident, that vngodly and vnlawfull vowes ought not to be kept. But such is not the vow of single life, say the papists. This therefore must be examined.

The vow of single life is a godly vow, and so liked of Saint Paul, as he reputed them damned that kept not the same.* 1.8

I answer, that it is a wicked and vngodly vow,* 1.9 to tie our

selues from marriage al the daies of our life: and I wil proue the same, by the best approued popish doctours, and by the doctrine established in the Romish church, and that because the replie containeth such matters as is no lesse intricate then im∣portant. [ 1] I therefore say first, that it is a verie wicked and vn∣godly act, for a man to expose himselfe to sinne. Thus much is granted, by the vniforme consent of all learned Papists: inso∣much as all the Summists agree in this, that those arts which can seldome or neuer be vsed without sin, are altogether vnlaw∣full. Gregorie surnamed the Great, as hee was vertuous and learned, so was he the bishop of Rome, and for that respect, of great account among the Papists; though he were no papist in deede, as now a daies papists are so knowne and called: thus doth he write:

Sunt enim pleraque negotia, quae sine peccatis exhiberi aut vix aut nullatenus possunt:* 1.10 quae ergo ad peccatum implicant, ad haec necesse est vt post conuersionem animus non recurrat.

For there be sundrie arts, which can hardly or not at all bee practised without sinne: therefore after our conuersion wee may not haue recourse to such, as anie way draw vs to sinne. Nowe let vs applie this to the matter in hand, for it is most certaine that he exposeth himselfe to sinne, that bindeth him∣selfe neuer to vse the remedie against sinne: for example, if a man should vow, that hee would neuer vse the helpe of surge∣rie or phisicke, that man shoulde doubtlesse expose himselfe to the perill of death: none but senselesse bodies, will or can this denie: So in our case of single life, because God hath appoin∣ted matrimonie for a remedie against sinne, so saith the Apo∣stle, to auoide fornication, let euerie one haue his wife, and let euerie woman haue her husband. For which respect Saint Gregorie Nazianzene saith,* 1.11 that marriage is not so subiect to perill as single life.

[ 2] I say secondly, that it is a great sinne, to debarre and stop the course of naturall propension: yea this is a thing so cer∣taine,* 1.12 as their angelicall doctour Aquinas proueth thereby the murdering of ones selfe to be sinne, bicause it is against the inclination of nature. Nowe let vs make application heereof, for the propension to beget children is naturall, as which was

before sinne in the state of innocencie, and so hee that maketh a perpetuall vow of chastitie feeling in himselfe this propension, committeth a greeuous sinne.

I say thirdly, that it is a damnable sinne to tempt God, for [ 3] it is written in Gods booke,* 1.13 yee shall not tempt the Lorde your God. Vppon which words the glosse receiued of all pa∣pists; saith thus: Deum tentat, qui habens quid faciat, sine ra∣tione committit se periculo, hee tempteth God who hauing ordinarie meanes, committeth himselfe to daunger with∣out cause. This exposition is so agreeable to the text as A∣quinas willingly admitteth the same. Nowe let vs applie it to the matter in hande. He that refuseth ordinarie meanes, and so committeth himselfe to perill, tempts God grieuously, as both the popish glosse and Aquinas grant; but the ordinarie meanes to auoide fornication is marriage saith the Apostle:* 1.14 therefore he that voweth neuer to marrie, exposeth himselfe to the danger of fornication, & thereby tempteth god grieuously, and consequently his vow is wicked and damnable.

I say fourthly, that that vow which for the obediēce of mans [ 4] law is preiudicial to Gods law, is wicked and damnable:* 1.15 but such is the vowe annexed in popish priests (marke well my words) therefore the vow imposed to popish priests is wicked and damnable. I say first the vow annexed, because the priests [ 1] do not formally vow single life, but the Pope hath annexed it to their orders by his wicked decree. I say secondly, the vowe [ 2] imposed, because the priestes indeede woulde willingly re∣taine their libertie stil. I say thirdly, that gods law doth not [ 3] onely graunt libertie to marrie,* 1.16 but also chargeth euerie one that hath not the gift of continencie to take a wife, & to vse holy [ 4] wedlocke, for the auoiding of sinne. I say fourthly, that mans law onely hath prohibited the marriage of priests, which being once proued, this fourth assertion wilbe manifest. Thus ther∣fore writeth their deare Gratian in expresse words.

Copula namque sacerdotalis vel consanguineorum, nec legali,* 1.17 nec euangelica, vel apostolica auctoritate prohibetur, ecclesiasti∣ca tamen lege penitus interdicitur.

For the marriage of priests or kinsfolks, is neither forbiddē by the law of Moses, nor by the lawe of the gospell, nor by the

law of the apostles; yet is it vtterly interdicted, by the lawe of the church (of Rome.)

Marke well these wordes for Christes sake (gentle christian reader) for they are able to confound al obstinate papists in the [ 1] world. Obserue therefore first, that this Gratian who vttereth these words, was a verie famous popish Canonist, brother to Peter Lombard surnamed for his supposed deserts, the Mai∣ster of Sentences, who was sometime bishop of Paris, and of such renowme in the popish church, as his bookes are this day read publiquely in the diuinitie schooles. Obserue second∣ly, [ 2] that this great learned papist Gratian liued with his bro∣ther Lombard about 400. yeeres agoe, euen then when the pope was in his greatest pompe and tyrannie. Obserue third∣ly, that this Gratian being so learned and so renowmed among [ 3] the papists, did euen in the altitude of popedome, commit that to the publique view of the world, which vtterly ouerthroweth al papistrie. Obserue fourthly, that the pope and his vassalles [ 4] being iustly infatuated for their manifold sinnes, had not pow∣er to hinder and keepe backe from the print such bookes, as vt∣terly disclose their tyranny, falshood, and paltrie dealing. Oh sweete Iesus! great is thy mercy, wonderfull is thy iustice, in∣finite is thy wisedome, vnsearchable are thy iudgements. Tru∣ly saith the Psalmograph;* 1.18 Vnles the Lord defend the citie, in vaine do they labour that keepe the same. Thou, O God, who causest the red sea to giue place to the Israelites; thou who causest Balaams asse to speake; thou who causest the fire to suspend it force in the burning furnace; thou who causest yron to swimme vpon the water; thou who causest lockes and brasen gates to open voluntarily; thou, thou, O mightie God of Is∣rael, hast enforced Gratian that learned, famous, and zealous papist, to confesse openly for the battering downe of al popery, that the marriage of priests (which the Pope enforceth vppon them vnder paine of damnation euerlasting) is neither forbid∣den by the law of Moses, nor by the lawe of thy holy gospel, nor yet by the law of thine apostles.

* 1.19Caietanus their owne deare Cardinall and learned schoole∣man confirmeth that which Gratian hath already said. These are his wordes;

Nec ratione, nec authoritate probari potest quod absolute lo∣quendo, sacerdos peccet contrahendo matrimonium.* 1.20 Nam nec ordo in quantum ordo, nec ordo in quantum sacer, est impeditiuus matrimonij: siquidem sacer••otium non dirimit matrimonium contractum, siue ante, siue post, seclusis omnibus legibus ecclesi∣asticis, stando tantum ••is, quae habemus à Christo & apostolis.

It can neither bee proued by reason nor yet by authoritie, if we will speake absolutely, that a Priest sinneth by marrying a wife. For neither the order (of priesthood) in that it is order, neither order in that it is holy, is any hindrance vnto matrimo∣nie: for priesthood breaketh not marriage, whether it be con∣tracted before priesthood, or afterward, setting al ecclesiastical lawes aparte, and standing onely to those things, which wee haue of Christ and his Apostles.

Antoninus is consonant vnto Caietane,* 1.21 and writeth in this manner: Episcopatus ex natura sua, non habet opponi ad matri∣monium; the office of a bishoppe of his owne nature, is not op∣posite vnto marriage.

Saint Clement telleth it as a wonder, that the Apostle giuing so many rules and precepts touching matrimonie,* 1.22 should say nothing of the marriage of Priests, if it had beene a thing necessarie: these are his words.

Omnes Apostoli Epistolae, quae moderationem docent & con∣tinentiam, cum & de matrimonio, & de liberorum procreatione, & de domus administratione innumerabilia praecepta contine∣ant, nusquam honestum moderatumque matrimonium prohibu∣erunt.

All the Epistles of the Apostle, which teach sobrietie and continent life, whereas they containe innumerable precepts touching matrimonie, bringing vp of children, and gouernment of house, yet did they no where forbidde honest and sober marriage.

I say fiftly, that to take away the christian libertie from man which God hath granted to man, is a wicked and damnable [ 5] sinne: and therefore doth the holy vessell of God bid vs,* 1.23 to perseuer constantly therein. For after that hee hath exhorted euerie one to continue as God hath appointed, and withal hath shewed the freedome of marriage to bee granted to all, hee

forthwith addeth these words; Ye are bought with a price, be not the seruants of men: as if he had said, to marrie or not to marrie is in your owne election, let therefore neither Iew nor Gentile ouerrule your libertie, let none entangle your consci∣ences, let none bring you into faithlesse bondage, let none im∣pose that heauie yoke vpon your necks, which yee are no way able to beare. Nowe by due application heereof, the vow of single life, at the least the vow annexed to priesthood, which by the law of man, spoileth vs of our christian libertie, must needs be a wicked and damnable vowe.* 1.24 For as the learned papist Victoria hath wel obserued, the gospell is called the law of li∣bertie, because christians after the promulgation of the gospel, are onely bound to the law of nature. And yet our late popes haue made our case more intollerable, then euer was the hea∣uie yoke of the Iewes. For Saint Paul chargeth vs, to stand fast in the libertie wherewith Christ hath made vs free, and not to be intangled againe with the yoke of bondage.* 1.25

I say sixtly, that to abandon Gods holy ordinance is a wic∣ked [ 6] and damnable sinne: and yet is this done as the Pope bluntishly auoucheth, by his tyrannically extorted vowes: for matrimonie contracted after priesthood, is by Gods law true and perfect matrimonie, as is alreadie proued by popish grant; and yet is such matrimonie become no matrimonie by popish vow, as the Pope would enforce vs to beleeue. Therefore by due application, the monasticall vow is a wicked and damna∣ble thing.

I say seauenthly, that euerie vowe must bee de meliori bo∣no, [ 7] of a better good, or of that which is a more holy thing: so writeth their approued doctour and canonized saint Aquinas in his theological Summe:* 1.26 and therfore because the popish per∣petuall vowe of single life is not of such a better good, it must needs be a wicked & vnlawful act. To prooue the saide popish vow, is not of a better good, the reader must diligently obserue these points: first, that it is one thing to speake of virginity in it [ 1] selfe, or as it is compared with wedlocke; and another thing to speake of it as it is perpetually vowed in such & such a person: secondly, that to leade a single life is indifferent to such per∣sons [ 2] as haue the gift of continencie, but not to others: thirdly,

that such intangle themselues in snares by Saint Paules doc∣trine, [ 3] as do not know their future continuance,* 1.27 and for all that make a popish vow of single life for euer: fourthly, that it is a [ 4] great sinne to do any thing which is not of faith,* 1.28 for so saith the apostle. Hereupon it followeth first, that the vow of single life or virginitie, is vnlawfull: the reason is euident, because it is not a better good. I prooue it, by the flat testimonie of Saint Gregorie Nazianzene, a most eloquent and learned father, who was S. Hieroms master, and taught him the holy scriptures, and for his wonderfull knowledge therein was rightly surna∣med Theologus, as recordeth Simeon Metaphrastes, these are his expresse wordes;

Cum in duo haec genera vita nostra omnis diuisa sit,* 1.29 nimirum in matrimonium & caelibatū, (quorum alterum vt praestantius & diuinius, ita maioris quo{que} laboris & periculi alterum humilius quidem & abiectius, caeterum minori periculo obnoxium) vita∣tis vtriusque status incommodis, quicquid in vtroque commodi erat, delegerit, in vnumque coegerit, alterius nempe sublimita∣tem, alterius securitatem, fuerìtque citra supercilium pudica, cae∣libatus commoda matrimonio temperans, ac reipsa ostendens neu∣trum horum suapte natura tale esse, vt nos prorsus vel Deo vel mundo astringat, vel ab his penitus nos separet: Sic quidem vt alterum natura omnino fugiendum sit, alterum prorsus expeten∣dum; verum mentem esse, quae & nuptias & virginitatem re∣cte moderetur, atque vtrumque horum instar materiae cuiuspiam ab artifice ratione componi, & ad virtutem elaborari.

Whereas our whole life is diuided into these two kindes, to wit, into matrimonie and single life, (whereof the one as it is more excellent and diuine, so is it also of greater labour & dan∣ger; the other more base and vile, but subiect to lesse danger) (Gorgonia) eschewing the discommodities of either state, hath chosen and gathered into one, what commoditie soeuer was in both, that is, the sublimitie of the one and the securitie of the o∣ther. She was chaste and nothing proud, tempering the com∣modities of single life with marriage, and shewing in very deede, that neither of the twaine is such of it owne nature, as can eyther ioyne vs wholy to God, or to the worlde, or with∣draw vs wholy from God or from the world. So verily as the

one ought of it owne nature be auoided, and the other to bee required: but that it is the minde that doth rightly moderate both marriage and virginitie, and that either of them must bee by reason composed of the artificer as certaine vnwrought stuffe, & so be made a vertue. These are the words of this great clarke and holy father, in which he hath learnedly described the natures and properties, both of marriage & virginitie; which I haue alleaged at large, because they are worthy of our consi∣deration, and doe exactly explaine this intricate and important matter. Out of them therefore I note first, that as virginitie is [ 1] more excellent one way, so is it more dangerous another way, and so all things considered, there is no preeminence in either [ 2] of the twaine, at least not in virginitie. I note secondly, that as matrimonie is more secure and free from perill, so may it also include al the good that is in virginitie. For as S. Gregorie saith, Gorgonia being a married woman, ioyned the sublimitie & most excellent part of virginitie, with the securitie of hir chast wedlocke. I note thirdly, that by S. Gregories discourse, wed∣lock [ 3] is to be preferred before virginitie. For al the good parts of virginitie may be included in chast wedlocke, not so the good parts of wedlocke in virginitie, that is, virginity is euer subiect to perill, from which wedlocke abideth free. I adde hereun∣to, that the world may be cōtinued without virginity, although wedlocke be necessarie for the same. I note fourthly, that vir∣ginitie [ 4] of it owne nature, can neither ioyne vs to God, nor withdraw vs from God, but is as marriage in that respect. I note fiftly, that neither wedlock nor yet virginity is a virtue of [ 5] it selfe, but a peece of vnwrought stuffe, which then becommeth a vertue, when it is perfectly laboured by the worker: and consequently, that virginitie hath no such perfection and me∣rite as our papists doe ascribe vnto it.* 1.30 Clemens Alexandri∣nus taught this doctrine long before Saint Gregorie.

It followeth secondly vppon the foure obseruations, that if [ 2] virginitie were a better good as it is considered in it selfe, (the contrarie whereof is proued) yet woulde it not follow that it were a better good,* 1.31 as it is vowed of him or hir that hath not y^e gift: the reason is euident, because our sauiour hath appointed such persons, to vse the soueraigne medicine of chast wedlocke:

and so single life is so farre from being a better good in such persons, that it is no good at all, but a flat damnable sin.* 1.32 Be∣sides this, such persons expose themselues to great perill, that is, to commit fornication, because they know not their own fu∣ture state.

It followeth thirdly, that such a vowe cannot be of a better good, because it is not of faith. I proue it, because his act can∣not [ 3] be of faith, who knoweth not whether his act please God or not, yea he contemneth God presuming to do that, which is offensiue in Gods sight. If they answere that they know God will giue them the gift for asking; I replie, that so to say is great presumption: For Christ himselfe saith, that all cannot liue single, but they onely to whom it is giuen:* 1.33 and saint Paul after he had wished euerie man to be as himselfe, added forth∣with; but euerie one hath his proper gift of God, one after this manner, and another after that. Saint Ambrose saith, sola est virginitas quae suaderi potest, imperari non potest;* 1.34 onely vir∣ginitie is a thing which may be counselled, but commanded it cannot be.

I say eightly, that a lawfull and godly vowe must bee of such things as are in our owne power, & that otherwise it is of [ 8] no force at all. For this cause, the vowes that children made were of no force in the law of Moses, so long as they were vn∣der the gouernment of their parents. In like case were the vows of wiues, & of seruants,* 1.35 without the consent of their hus∣bands and masters, yea, all vowes of monks & other religious persons so called, which are made without consent of their ab∣bots, & generals, are for this cause voide, & of no force at all: so write Aquinas, Caietanus, Couarruuias, Nauarrus Syluester,* 1.36 Fumus, Antoninus, and the rest. And yet is it euident, that Chastitie is not in the power of man, for so Christ himself hath taught vs. And it is a friuolous euasion to say, that by prayer it may be obtained. For who knoweth that God will grant his prayer for single life? to whom hath God so promised? Certes, the holy Apostle praied instantly three times, that the pricke of the flesh might be taken from him,* 1.37 and yet could not attaine the same. Neuerthelesse euerie idle Monke, Frier, and Nunne, when they haue presumptuously entangled themselues in the

snare, and that without Gods appointment, nay contrary to his commaundement, will enforce God to yeeld to their de∣sire. In this their impious doctrine, our papistes doubtlesse become flat Pelagians, and either for their pride will not, or for their iust blindnesse cannot see it. For Iulianus the Pelagi∣an taught the selfe same doctrine,* 1.38 and for that was christianly confuted by S. Augustine. These are S. Austens expresse wordes; Dicis enim quod dominum continentiae gloriam liber∣tate electionis honorauerit, dicens, qui potest capere capiat; tan∣quam hoc capiatur non dei munere, sed arbitrij libertate, & ta∣ces quod supra dixerit,* 1.39 non omnes capiunt verbum hoc, sed qui∣bus datum est. Vide quae taceas, quae dicas. Puto quod te pungat conscientia: sed vincit rectum timorem, cum ingerit peruersum pudorem, quoquo modo iam defendenda praecipitata sententia.

For thou saiest, that our Lord hath honoured the glorie of continencie with the freedome of election, saying; He that can take, let him take; as if this were taken not by Gods gift, but by y^e free will of man, & thou concealest that which Christ said before, al men doe not receiue this word, but they to whom it is giuen. Consider well, what thou concealest, and what thou saiest. I verily thinke, that thine own conscience pricketh thee: but when a rash sentence must be defended, it bringeth in per∣uerse shame, which ouercommeth godly feare. Thus saith S. Austen.

Out of these wordes I gather first, that Iulianus held this [ 1] opinion, that euery one might liue a chaste single life, at his [ 2] pleasure. I gather secondly, that for this end hee wrested the [ 3] holy scripture. I gather thirdly, that Iulians owne conscience condemned him for this his foolishe opinion, as S. Austen thought: and so gentle reader, thou seest euidently, that late poperie is become flat Pelagianisme.

But our papists in great furie exclaime bitterly against vs & say, y^t God denieth vs nothing, that is necessary for our salua∣tion: which I willingly admit, telling them withall, that we may attaine eternall saluation, aswell by marriage as by sin∣gle life.* 1.40 And heereunto I adde, that matrimonie is ordained for the saluation of al such as cannot liue a continent single life: and therfore saith the Apostle; if they cannot absteine, let them

marry, for it is better to marry then to burne. Againe, albeit God should graunt their requestes for a time, yet would it not follow that they shuld so continue to the end of their liues.* 1.41 For as S. Paul aduiseth, hee that seemeth to stand, ought to take good heed least he fall.

I say ninthly, that vowes which are not voluntary and free from all coaction, are not only wicked, but of no force at all. So [ 9] write the best popish doctors, Aquinas, Lombardus,* 1.42 Antoni∣nus, Nauarrus, Syluester, Angelus, Fumus and the rest. And who knoweth not that Romish priestes, moonkes and others of that irreligious crew, doe yeeld to the perpetuall vow of single life by coaction, and reluctante conscientia? it is manifest doubt∣lesse in all such as want the supernaturall gift. For since they can neither freely be admitted to the ecclesiasticall ministerie, nor yet professed in the monasterie, and so enioy the expected commodities thereof: at length they condescend by popish re∣straint, to admit the vowe of single life. For howsoeuer God shal bestowe his gift of continent single life, it is decreed before hand, that the yonger brothers of the house of Farnesus, & Co∣lumna, Vrsinus, and such like, shalbe cardinals bound to single life. So is it commonly intended by gentle men, otherwise ver∣tuous and of good worship, that their yonger sonnes shalbe the parsons of such and such fat liuings, wherof themselues are the patrones; although they be as vnfit for the popish annexed vow, as euer was Sardanapalus that effeminate wanton.

I say tenthly, that al vowes are wicked and vnlawful which [ 10] are either of things indifferēt, or of vnlawful things, or against any commandement. So write Antoninus, Fumus, Vignerius,* 1.43 and other approoued papistes. All which neuerthelesse are tru∣ly verified, of the popish vowes of single life. For first, virgi∣nitie is a thing meere indifferent, and no vertue till it be right∣ly [ 1] laboured by the workman, as I haue prooued out of S. Gregorie Nazianzene▪ Secondly, the vowe of virginitie or [ 2] single life in such as want the gift, is against Gods holy com∣mandement expressed not onely in S. Paul,* 1.44 but also in his ho∣ly gospel. For when Christ saith, he y^t can take, let him take; he saith also consequently & virtually, he y^t cannot take, let him not take: as if he had said; whosoeuer can with a good conscience

absteine from wedlocke, let him so doe; but he that cannot, let him marry a wife, because that is expedient for his saluation. S, Paul doth so interpret Christ, in other wordes equiualent. I say vnto the vnmarried, and vnto the widowes, it is good for them if they abide euen as I doe:* 1.45 but if they cannot abstein, let them marry, for it is better to marry then to burn. Thirdly, virginitie vowed as a worke of supererogation, of merite, and perfection, is a wicked and superstitious thing, and yet is this the popishe maner of vowing the same: for thus writeth Viguerius, their learned professor of diuinitie and Dominican frier.* 1.46 Dicitur melius bonum, quia est supererogationis, & quia iuducit ad perfectionē, vt castitas, paupertas, & obedientia. It is called the better good, for that it is a worke of supererogati∣on, and because it bringeth vs to perfection; as chastitie, pouer∣tie, and obedience. Now that none of our workes be perfect, or rightly termed workes of supererogation; I haue prooued copiously, in the fift conclusion of the second chapter of my Motiues. I therfore conclude, that perpetuall vowes of single life in the Romish Church, are vaine, rash, impious, and most execrable in Gods sight.

Notes

• * 1.1

  Iudg. 11. v. 31.39 Mat 14. v. 7 10. Act. ••3. v. ••1.
• * 1.2

  Bernard de modo bene viuendi, Serm 62. to. 1. p. 1699.
• * 1.3

  Isidor. ap. Grat. C. 22. q. 4. in m••lis.
• * 1.4

  Beda apud Grat. C. 22. q. 4, si aliquid.
• * 1.5

  Ambr. lib. de ••••∣fic. cap. 12.
• * 1.6

  Aug. apud Gr•••• C. 22. q. 4. c••••. magna.
• * 1.7

  Soter in epist ad episcop. Italiae to. 1. conc. C. 22. q. 4. ••i ali∣quid.
• * 1.8

  The replie.
• * 1.9

  The answer
• * 1.10

  Gregor. hom. 24. in euange.
• * 1.11

  1. Cor. 7. vers. 2. Nazianz. in lau∣dem. Gorgo. 2.
• * 1.12

  Aquin. 22. q· 64. ••r. 5.
• * 1.13

  Deut. 6. ver. 16.
• * 1.14

  1. Cor. 7. ver. 2.
• * 1.15

  Quarto principa∣liter.
• * 1.16

  1. Cor. 7. v. 25. Mat. 19, v. 11.12
• * 1.17

  C. 26, q 2, sor••▪
• * 1.18

  Psa. 127. verse 1. Hebr. 11. ve. 29. Num. 22. vers. 28 Dan. 3. verse 25 4. Reg. 6. verse 6. Act. 12. ver. 7, 10
• * 1.19

  Caiet. in quod∣libet cont. Luth▪
• * 1.20

  Vignerius is of the verie same o∣pinion, De differentii•• voti. §. 5. ver. 14.
• * 1.21

  Antonin. cap. 3. Tit. 1. cap. 21. §. ••
• * 1.22

  Clemens Alex∣and. lib. •• stromat
• * 1.23

  1. Cor. 7. v. 23▪
• * 1.24

  Victor. demur. sect. 2. relect. 7. p. 280.
• * 1.25

  Galat. 5. verse 1.
• * 1.26

  Aquin. 22. q. 11.
• * 1.27

  1. Cor. 7.
• * 1.28

  Rom. 14. ver. 23.
• * 1.29

  Gregor. Nazian. orat. 25. in lau∣dem Gorgonia tom. 2.
• * 1.30

  Clemens. Alex∣ander. lib. 3. stro∣mat.
• * 1.31

  The disparitie ought to be no∣ted well.
• * 1.32

  Mat. 19. vers. 11.12. 1. Cor. 7. verse 2.
• * 1.33

  Mat. 19 verse 11
• * 1.34

  1. Cor. 7 verse. 7. Ambros. exhort. ad virgines. tom 1. p. 106.
• * 1.35

  Numer. 30. per∣totum.
• * 1.36

  Mat. 19. verse. 11.
• * 1.37

  2. Cor. 12. v. 7, 8, 9,
• * 1.38

  The papistes are become Pelagi∣ans.
• * 1.39

  August. cont. Iulian: Pelagian. lib. 5. ca. 7. tom. 7.
• * 1.40

  1. Cor. 7. v. 9.
• * 1.41

  1. Cor. 7. verse 12
• * 1.42

  Aquinas 22. q. 88 ar. 2. corp. Lomb. in 4. dist. 38. Anton. p. 2. tit. 11 c. 1. §. 1. Fumus, de vo••o, §. 1. Syluest. de voto primo. §. 1.
• * 1.43

  Vigner. de virtu•• inst. c. 5. § 5. v. ••4. Ant. & Fum. v••i supr.
• * 1.44

  1. Cor. 7. v. ••. Mat. 19. v. 1••
• * 1.45

  1. Cor. 7. v. 8.9.
• * 1.46

  Viguer. vbi supr.