A stronge defence of the maryage of pryestes agaynste the Pope Eustachians, and Tatanites of our time, made dialogue wise by Iohn Veron, betwixte Robin Papyste, and the true Christian.

☞To the worshypful, Master George Basford Leather sealer, Citezen of London. &c. Iohn Veron wysheth grace, peace of conscyence, and encrease in all godlynes from God the father, throughe hys Sonne Iesu Chyrste oure Lorde.

FOr as much as many doe yet nowe at thys time, in the whyche it hath pleased God our heauenlye father, of hys mere mercye and goodnesse to visyte this floryshynge realme againe, with his holy and sa∣cred word and with the gospel of his sonne Iesu Christ, kycke against the lawful marryage of the faythful mi∣nisters of the church holding stil opi∣nion that it is not lawfull for them, which are preachers of gods worde, and do minyster the sacramentes, to be couppled in Matrimonye: I haue thought good, somewhat to write of this matter, & to proue by manyfeste scriptures, and by the autorytyes of the olde & auncyent wryters, that al

they which haue not y^e gift of chastity may lawfully, & wythout any offēce of god mary, yea, although they had by foolyshe and fonde vowes not commaūded of god, bound them sel∣ues to the contrary, that so they may auoide fornication with all kynde of vnclenlines, and kepte them selues in that holy estate, vndefiled members of our sauiour Iesu christ. First, and foremoste these are the wordes of thapostell: Maryage is honourabell amonge all, and the bed vndefyled. Wherby this apostel doth admonish vs, that as incontinency, is a disease commen to men of all sortes, and degrees, so maryage beynge the re∣medie against it, is offred by the free mercy and goodnes of god, to al ma∣ner of men withoute anye respecte, and that the moderat vse of a womā in lawfull Matrimonie, is not repu∣ted for sinne, for which cause, he cal∣leth the bedde of the godly maried, vndefiled. Wherunto doth that god∣lye aunciente father agree, I meane Paphnutius, who in the councel of

Nice withstode those, y^t wolde haue forbydden maryage vnto the miny∣sters of y^e church, cōfessing wedlocke to be honorabel, and the cohabytaci∣on of man with hys lawfull wyfe to be chastity. Againe, this holy Apostel in his firste epistel to the Corinthiās saieth plainely thus: let euerye man haue hys wyfe, and let euerye wo∣man haue her housbande, for auoy∣ding of fornicatiō. Which saying, as it ought not to be extended to those, that haue of God, the syngular gifte of chastitie, so it perteineth generally to al them, that wantinge the same, haue neede of the remedye, whyche the creatoure of all, knowynge best the complexcion and nature of men, did institute and ordeine, saing: It is not good for man to be alone. And wheras y^e enemyes, do affirme, that this ought to be vnderstanded, [Obiection.] & ta∣ken of those that be alredie couppled in Matrymonye, that wee shoulde graunte that to be true, what cā they gather of it, but that the same com∣maūdmēt is also geuē, [Aunswere.] vnto thē that

are vnmaryed? If a man dyd vse this kynd or that kynd of meate, and the phisicion shuld say vnto hym: see that ye vse stil that meate, and it shal preserue you from this sickenesse, or that sicknes that ye are inclinde and geuen to: if any other which vsed not that dyet, and yet felte him selfe sub∣iecte to that dysease, heard this Phi∣sicions counsel, woulde not he yf he tendered his health, thinke that this were spoken vnto hym also? Euen so yf the Apostel should say, to them, that be alredye maryed: See that ye abyde, and contynew still in this ho∣lye state of Matrimony, vsinge with all thankefulnes the remedye that god hathe appoynted for you, and ye shal thereby auoyde whoredome and vnclenlynes, and consequently euer∣lastynge damnation, whyche is of God prepared for whoremongers, and adulterers: Who beyng vnma∣ryed, and feelynge them selues sub∣iecte to fornycation (yf at leste they dyd tender the health and saluation of theyr owne soules) woulde not

thinke this to be spoken vnto them? And that they are bounde to vse the same remedy against filthines & vn∣cleane liuinge, that the maried folke are cōmaūded to vse? this I am sure, is spoken generally to al, that haue not the gift of chastity. Let the vnma¦ried and widowes, yf they cānot ab∣steine, mary, for it is better to marie then to burne. Againe if thou takest a wife thou sinnest not: likewyse if a virgine mary she sinneth not, neuer∣thelesse suche shall haue trouble in theyr flesh. Whereby he vnderstan∣deth the troubles and cares of theyr children and family, and other lyke, which do belong vnto the crosse that god wyl haue to be anexed to this e∣state. And for the which they y^t be de∣stitute & voide of the gift of continen¦cie, ought in no wise to forbeare wed¦iocke. For, that were, as yf a mā be∣lng extremely sicke, shold say: I haue nede of that Physike, but because it is better, I wyll not take it, I had lyeffer dye, than to suffer it to come wythin my lyppes: Who would not

iudge that man, to be worse than madde? But this goodly liberty that the holy ghost did geue vnto all men by his holy Apostel, who saieth in a∣nother place: I doe not speake thys, to tangle you in a snare, is clene ta∣ken awaye by the tirannye of that Antichriste of Rome, who dyd laye on the neckes of hys cleargie a bur∣done, heauier thā the mount Aethna as the commune by worde goeth. Wherof, many dyd very greuouslie complaine, as it doth manyfestly ap∣peare by theyr owne wrytinges. These are the wordes of Baptista Mantuanus beinge a Carmelite, in the life of Hilarius beinge byshop of Poetiers in Fraunce.

Integritas vitae, legum prudentia, cultus Caelituum, tutela inopum, diadema pedum{que} Pictauiense tibi, dum nil mortalia euras, Dum viuis tibi▪ sorte tua contentus, ah omni Ambitione procul, populo applaudente, tulerunt Non nocuit tibi progenies, non obstitit vxor Legitimo coniuncta toro, non horruit illa Tempestate deus thalamos, cunabula, taedas. Sola erat in praetio, quae nunc incognita virtus.

Sordet, et attrito viuit cum plebe cucullo, Propterea leges, quaesunt connubia contra Esse malas quidem perhibent, prudentia patrum Non satis aduertit, dicunt, quid ferre recuset, Quid valeat natura pati: Ceruicibus aiunt, Hoc insuaue iugum nostris imponere Christus Noluit: istud onus quod adhuc quāplurima mōstra Fecit, ab audaci, dicunt pietate repertum. Tutius esse volunt, qua lex diuina sinebat Isse via, vetērum{que} sequi vestigia patrum: Quorum vita fuit melior, cum coniuge, quā nunc Nostra sit exclusis thalamis et coniugis vsu.

Which verses, I wyll Englyshe as wel as I can, folowynge rather the sense and meanyng, then eyther the wordes or the Meter.

The integritye of lyfe, And of lawes the science, The worshipping of god, And of them the defence, Which pore and nedy were, While thou liuedst, not caring For worldly pompe and pryde, Nor for rychesse passing, But in all thy pilgrimage, And life helde the content, With that which god appointed,

And from ambition went, Vnto the haue broughte Of Poetyers most famous The myter and croissier both, Thereat being ioyous The people that in it dweld, Nor yet did then thy wife Vnto the by the lawe ioyned, Whych then was ryfe, Nor thy lawefull issue, That by her thou hadst had, Hinder the any whit, But that thou wast lad With the charge of the flocke Which Christ so deare had bought, For, then god in those dayes, As of men well is thought Mariage allowed, And that to it perteyned: For, then vertue alone, Whereunto fewe attayned, Praysed and allowed was, And had in most price, Whych nowe vnknowen is, And dwelles among lyce, Emongest them, I meane, That in ragges do go,

And in pouertye liue, Miserye, gryefe, and wo, Therfore, those lawes, I saye, Which wedlocke do debarre, To be wicked and nought, Men in witte passing farre, Do iudge, and also saye, That the forefathers prudence, Weygh did not, nor perceyue, The hurtefull pestilence That thereof did ensue, And that humayne nature Suche thinges to beare, Refuseth, this is sure, That Christ would neuer laye On vs so vnpleasaunt Nor yet so hard a yoke, That strength and might do want. Such great burden, say they, Whych breadeth man monsters, Whych to many a one, Will be in stede of wonders, Did come and so procede Of bolde (what should we it call?) Arrogancye? not so: But pitye, they do all Or godlinesse terme it:

Howebeit they all affirmed That surer it had bene, That way whych god confyrmed By his lawe to haue gone, And of the fathers auncient The trade and steppes eke, To haue folowed, they ment, Whose life, was farre better, With wife, children, and housholde Than our life is nowe, That wifelesse life do hold.

¶Fyrst and foremoste we learne by Baptyst Mantuan, who, as I sayd, was a Carmelite, that Hilarius, bi∣shop of Poetiers was maried, & that neyther his wife, nor his children, y^t he had by her, did let him to be a by∣shop. Secondly, howe that many did complaine, y^t they were depriued of the libertie to marye, hauing the in∣tollerable burdone of cōstrained cha∣stitie laid vpon their sholders, wher∣by many, not being able to beare it, were driuē to commit those thinges that were vnlaweful, & most detesta∣ble in goddes sighte. And therfore he did righte well conclude, y^t the life of

them in time past, which had wiues children, & housholdes, did farre ex∣cede & passe in godlinesse, the life of the wiuelesse cleargie of his time. Siluianus also, bishop of Massilia, shewing y^e matrimony is lawful for the ministers of y^e church, doth speak thus of the forbidding of it. Nouum pro sus est conuersionis genus, licita non faciunt, illicita committunt. Temperant a coniugio, et non tempe∣rant a rapina. Quid agis stulta persuasio? peccatae enterdizit deus, non matrimonia. That is to say. Truly this a newe kind of con∣uersion. They do not those thinges that be laweful, & commit those thin¦ges, that be vnlaweful. They do ab∣steine frō wedlocke, but they do not absteine frō rapine. What dost thou foolishe perswasiō? God hath forbid∣den sinnes, & not matrimony. Your dedes do not agre w^t your studies. ye y^t say, that ye are the workers of ver∣tues, ought not to be the friendes of sinnes. This is not a cōuersion, but an auersion or turning away. Ye y^t a great while a go, as y^e report goeth haue forsakē the worke of honest ma¦trimonye,

ceasse at lenghte from wickednes. So farre Saluianus, vn¦to whom Polidorus Vergilius may be ioygned, who in his bokes De in∣uētoribus rerum writeth on this ma¦ner: This I am able to say, that it is so farre of, that this cōstreigned cha∣stity, did passe the chastity of maryed folkes, that rather no enormytye of sinne hathe purchased and broughte greater infamy & shame to the order more hurt or harme to the religion, greater griefe to all good men, than the blot or blemish of the priestes in∣continency. Therfore peraduenture it wold be bothe for the profite of the christian common weale, and for the cōmodytie of the order, that ones the right of publike mariage shold be re∣stored vnto the priestes, whyche they mighte rather kepe godlye withoute any shame, than thus wyth such fil∣thy vice of nature to defile them sel∣ues most vnclēly. Ioānes Antonius byshop of Alexandria, doeth plainely affirme that in the primitiue church it was lawfull for Pryestes to haue

wiues, yea being in the holy orders, so that in the time of the celebration or ministration of the Sacramentes they shuld absteine from their wiues Afterwards a forbidding therof, dyd begin in the occidental churche, that they whych were in the holy orders, should liue a continent life. Farther more this cardynall doeth saye, that this commaundement dyd mynister an occasyon to snare manye soules, and that therfore he dyd beleue, that as the Churche dyd brynge in that commaundemente of constreygned chastytye, so she would reuoke or cal it backe agayne. Whyche callynge backe, should be agreable with this sayinge of Saincte Paule, touching the Virgines, I haue no commaun∣dement, but I geue consel. The like in a manner doeth Panormitanus write, whose wordes for auoydynge of tediousnesse, and specially because that they do agre, wyth them that I aleaged before, I wil now omit: doth not pope Innocentius the fourth set forthe the same doctryne, sayinge receaued

playnely that by the law of nature, Matrimony doeth let no man to be receyued into the holy orders? For, by the lawe of nature, he that is re∣ceyued into the holy orders maye vse matrimony ready contracted as the orientall church doth. Yea, he might also marrye or contract matrimony being in the holy orders, excepte the constitutions of the churche shoulde forbydde it. Wherein two thinges are playnly graunted of thys Pope. fyrst, that they that be coupled in ma¦ryage, maye bothe be receyued into the ministerie, and also vse (and that by the lawe of nature) in the tyme of it, theyr matrimonye. Secondlye, howe that if it were not for the con∣stitutions and lawes of the churche, they mighte also marye, after that they be called to the ministerye.

But as for the churche, this are we sure of, that the true spouse of oure sauioure Iesu Chryste, wyll make no lawes and constytutiōs contrary to the word, institution & ordinaunce of hyr heade and husbande, Iesu

Christe, who in all places, bothe by him selfe, and by his Apostelles do geue vnto all thē, that haue not the gifte of continencie, free libertye to marye, and with a good conscience, to vse that remedy, whych god from the beginning hath appointed for al men. Therefore the constitutions & lawes of the church, can not debarre from matrimonie, those, that by a singular gift and callinge of god, be not appointed vnto a single, & wiue∣lesse life. Of force I am constrayned contrarye to that, whyche I sayde before, to brynge in the wordes of Abbas Panormitanus, whyche are these, Continēcie is not in the clear∣gie, of the substance of the order, nor of the lawe of God. For, elles the Greekes should sinne: neyther shuld custome excuse thē, forasmuch as cu∣stome ought in no wise to preuayle, nor to beare or haue anye place a∣gainst the lawe of god. And I do not onely beleue, that the church hathe power to graunt y^t the cleargie may marrye, as the Greekes do, but also

that this would be a wholesome sta∣tute, for the profite & healthe of the soules, that they, which can absteine & merite more, should be left to their owne will, and that they which can not abstayne might marry. For the experience doth teache vs, that a con¦trarry effect doth ensue and folowe, of that lawe of continencie, sith that men liue not spirituallye, nor be cleane, but are defyled with the vn∣lawefull vse of women, not wyth∣out great offence agaynst god, wher¦as the lawefull vse of theyr owne wyues, should be chastitye. There∣fore the churche oughte to do, as a good phisiciō, which hauing learned by experiēce, that his medecine doth more hurte than good, doth remoue or take it away. Hitherto haue we taught briefely, that it is laweful by goddes worde for al them that haue not the gifte of chastitye, to couple them selues in matrimonye, and al∣so that the auncient ministers of the prymatiue church, as Hilarius and other, had wiues, in the time of

theyr ministery, whereunto I maye by the waye adde these wordes of Hierome: If Samuel being brought vp in the tabernacle, did marrye a wyfe, what is this preiudiciall to virginitye? Asthough nowe in these dayes manye pryestes haue not wi∣ues: and the Apostell doth not de∣scribe & set forthe a byshop to be the husbande of one wife hauynge chyl∣dren wyth all chastitye? The Apo∣stelle sayeth he, was of the Iewes, and the primitiue church of Chryste was gathered of the remnaunte of the Iewes. He knewe, that it was graunted by the lawe, and that it was by the example of the patriar∣ches and of Moses, a famyliar thing vnto the people, to get children of manye wyues. Whych priuiledge, was also open or free for the prye∣stes. He doth commaund them that the churches, do not chalenge or clame the like licence, and that the priests haue not at one time .ii. or .iii wiues, but one onely, cōtenting thē selues w^t the first ordinance of god, where he sayeth: And they shall be

two in one fleshe. We haue also de∣clared what complaintes many god∣lye men haue made, that this li∣bertie to marye, was by the cruell tirannye of the Roomishe beast, ta∣ken away from those, vnto whō the gift of chastitie was denied, & howe earnestlye they dyd desyre, that it might be restored againe. Nowe, for as muche as I haue sufficiently spo∣ken in my booke, of those that by foo¦lishe and fond vowes not commaun¦ded of God, had rashely and vnadui∣sedlye bounde them selues to single life, or rather to vncleane chastitye, and vnchaste continencie: I will shortly aunswere certayne fonde ob∣iections, that some worldelynges whych neuerthelesse wil seeme to be earnest fauourers of the scriptures & of the ghospell of our sauiour Iesu Christ, be wont to make. Although say they it be lawefull by gods word that ministers shoulde marye, [Obiection.] yet it is not expediente, that they shoulde haue wiues. For they that be mari∣ed must care for the world, how they

theyr wiues, and children shall liue, so that they cā not lightly geue theyr mindes to other thinges: howe can the ministers then, beinge maryed: and hauyng houses full of children, apply their learning, and geue them¦selues to heauenlye contemplation, that they may fede theyr flocke with wholesome doctrine? The whole daye wil scarcelye serue to compasse and cas••e, howe they and theyr fa∣milye maye liue, that we shoulde let passe this sayenge of Paule: He that is maryed, careth for the thinges of the world, howe he maye please hys wife: whereas he that is vnmaryed, careth for the thinges of the lorde, howe he may please the lord. Again: if they be suffered to marye, that wil minister a greate occasion to theym to be couetous, and to kepe nygarde houses, so that the poore shall not be refreshed by theym as they ought to be, they wyll geue theym selues to pourchase houses and lande for theyr brottes: What hospitatytye then shall they be able to keepe? Or

if they wil not in their life time pro∣uide for their wiues & children, shall thei not fil the world with beggars? These are the gaye paynted reasons that our gospellicke worldlinges be wont to aleadge, for to put the true ministers of y^e church frō that which is lawful by gods word, that so they may (whiles they maynteyne theyr expediencie, I mean that which thei call expediente) fall headlonge into that which is vnlawefull, & forbyd∣den of God in his holy scriptures. Fyrst, as touchyng that whych they haue aleadged out of the fyrst epistle to the Corinthians, it ought doubt∣lesse to be vnderstanded of thē, that hauinge the gyfte of chastitye, haue no nede to marye, excepte they will, and not of them, whych for want of it are fayns to vse the remedy which go denyeth to no man, that hathe nede of it. For, doth he not say a litel before: They that can not absteyne, let them marye: It were in deede to be wished, that all they that be cal∣led to the ministerye, shoulde be en∣dued

wyth that most excellent gyfte. But syth that it hath pleased god, o∣therwyse, who distributeth his gif∣tes, as he knoweth to be moste expe∣dient for his glorye: and for the pro∣fyte and edefy••ng of his churche. Who are we, that shuld striue with god? One of these thre thinges must we nede to chose? Eyther we must content our selues, with those mini∣sters, whych seing, or rather feeling theym selues to be destytute of the gyfte of continencie do in the feare of god marye, that they maye kepe them selues vndefyled members of oure sauioure Iesu Chryste: or elles we must call downe aungels from heauē to minister vnto vs: or if they please not, or if we can not haue thē as we woulde, we must suffer styll those fylthye whoremongers, and stynkynge Sodomytes, that swar∣med heretofore ouer all the whole worlde, to remayne styll. I do not denye, but that there be some, vnto whom it is geuen, that they shoulde gelde theym selues, or make theym

selues chaste for the kyngedome of heauē sake, but they are very thinne sowen. They that be so, let theym with all thankefulnes employe that gift to the aduauncing and settinge forth of goddes glory, and to the en∣larging of his kingedome, hauynge alwayes this sayenge of Paule be∣fore their eyes: we woulde that all our bretherne and felowe seruaunts were all, as we are, but euerye man hath hys proper gyfte of God, one after this maner, and an other after that. But nowe will I come to the rest of theyr obiections. As touching the troubles & cares that are commō¦ly in matrimony, we haue spoken of them already, shewinge that they do pertaine vnto the crosse whych God wil haue to be annexed to this holye estate: and that for them (as I sayde afore) no man wanting the gyfts of continencye oughte to forbeare ma∣trimony. Howebeit I woulde by the way that they should shewe me any estate of mans life her vpō y^e earth, that can be wythoute troubles and

cares. If any hauing the gift of cha∣stity & beinge called to the misterye, doe go aboute to kepe hospytalytye, how manye thinges, he shall daylye and hourely be troubled with al com¦mune experience doeth sufficyentlye teache vs. How many times shall he be faine to playe Marthas part, and by hym selfe to doe many thynges euery houre of the day almost, which yf he had a trustye yoke felowe, he neded not to trouble hym selfe with all? but geue hym selfe quietly to his boke? Although I say he doth all the day long geue hym selfe to his owne studye, beynge onelye carefull ouer the flocke of Chryste, yet he is sure that all thynges shalbe well seen to at home: Whereof els (suche is the vnfaythfulnes of seruauntes, with∣out one that shuld alwayes ouer see him) he will alwayes be in doubte, and neuer be quiet in hys mynde. What shall we saye then of those which besides these commē troubles and cares, do burne with the fyer of concupiscence, and cannot be suffred

to vse the lawfull waters, that God hathe appointed, for to quenche it? Howe well (I praye you) shall they be able to applye theyr learnynge, and to geue them selues to heauenly contemplation? And as for the fee∣dynge of the people wyth the hea∣uenlye foode of Gods worde, this I am sure, no man is able to denie, but that there haue beene more God∣lye Sermons made in one yeare, by faythfull maryed Mynysters, sence oure Souerayne Lady Quene Elyzabeth dyd come in, than were made in all Queene Maryes time, by theyr wyfelesse and Virgyne Pryestes. But this is verye hand∣some, that they doe obiecte, that scarcelye the whole daye wyll serue them, for to caste, howe they theyr wiues, & family may liue. As though whole yeares wyll serue theyr vn∣maryed Pryestes, that wante the gifte of contynencye, for to caste, where they maye gette filthye har∣lottes, howe they maye mayntein•• them lyke gentylwomen, or rather,

which is worse, how they may abuse other mens wyues, and haue theyr children to sit by other mens fyers, were it not better, for suche a mi∣nyster, as hathe not the gyfte of con∣tynencye, but yet hathe the feare of GOD before hys eyes, to care for hys owne lawfull wife, and for his children lawfullye begotten in true wedlocke, in the which he maye kepe hym selfe an vndefiled member of oure Sauiour Iesu Christe, than to be put, for wante of hys lawfull remedye, to carke and care, and that to the vtter destruction of his bodye and soule, for a vyle strumpet, and hys bastardes, whyche another daye, shall beare wytnesse against theyr vngodlye parentes? As for the parryll of couetousenesse, and the pourchassynge of house and lande for theyr brettes, wherby the maryed Mynysters, shalbe faine to kepe nyggarde houses, or to kepe lesse hospytalytye, and geue lesse relyefe to the poore, than they ought to doe. I answere that in this they

may be likened vnto a certaine great vsurer, who dyd hyre Preachers to Preache agaynste vsurye, that all o∣ther beynge by the terrible threate∣nynges of Gods worde, fraied from that abhomynable synne he alone myghte occupye vsurye: In lyke ma∣ner, that they maye ioygne house to house, and Lande to Lande, vntyl there bee not one plot of grounde lefte, to be gotten for mony, they wil haue none of the Cleargye to pour∣chasse one small Cottage for theyr wyues and chyldren, to hyde theyr heades in, after theyr deceasse. And why, because that they alone wyll reygne heare vppon the earthe, and wyll haue the whole worlde in theyr handes. But in the meane whyle, no hospytalytye shalbe kepte, and the pore shal want theyr due reliefe. As thoughe they care muche for the poore, whome euerye where they do moste vngodlye oppresse, and wyth whose bloud, the morter is tempered that theyr princelyke hoses be builded with all. Yea, are they not the

cause, that the realme is so full of pouertye? Doe they not wyth theyr shepe (beinge in this poynte wourse than euer Diomedes was) eate vp whole villages and townes, so that where ther were .xl. or .lx. plowghes going, ye shall now scarcely finde .ii. goinge? And where good fermers dwelled and kepte great hospitalitie reliuing the whole towneship, there they kepe a shepeheard with his boy and his dogge, so that a man maye aswell breake hys necke as breake his faste there, from whense afore no poore boy was suffered to go awaie emptie or vnrefreshed. And yet they will seme to fauour hospytalytie, for sothe. But it muste be at other mens costes, and that they theyr selues maie be feasted, & haue good cheare when they come to Master persons, or to master Vicares. For, although the faythfull Mynister doeth to his power refresh his pore neighbours, yet onelesse he doeth euerye foote feaste these great cobbes, and make theim lustye cheare, when soeuer

they luste to come, he is not coump∣ted to kepe any house at all. Nowe, if the paril of couetousnesse, whyche they wyll haue the maried ministers to be so subiecte vnto, can debarre them frō mariage, which they graūt to be lawfull by goddes worde, what myghte bee sayde of those that be in office vnder a prynce? myghte it not wyth a better reason bee sayde, that it were most parillous to suffer them to marrye, lefte beynge moued wyth an inordynate desire to leaue their wiues and children in a welthy and rich estate, they shoulde pill and pole the people, and pilfer from the prince? For, they can no more leaue theyr offices vnto their wyues and children, thā the ministers can theyr liuinges. Let any man that hath wit iudge, in whether of those .ii. estates their is greater daunger of couetous∣nesse, and in whether of theim coue∣tousnes, can be more hurtefull to the commune weale. Howbeit, thys as the reste is but accidentall. For althoughe some amonge the mini∣sters,

be striken wyth couetousnes, yet manye (god be praysed) haue the feare of God before theyr eyes, and do from the bottome of theyr hartes detest and abhorre couetousenesse. It was not preiudicyall to the reste of the Apostels, that Iudas beynge one of the .xii. was bothe couetous & a thefe. Neyther ought this to moue anye man, where they say, that on∣lesse they doe whylles they be alyue prouide for theyr wiues and children they must fyll the world full of beg∣gers. For they that are godlye, wyll see theyr Children to be broughte vp, that they shalbe able to make ho∣nest shift for them selues, after theyr parents deceasse. Againe, is not this Dauids sayinge: I haue ben yonge, and am olde, yet I sawe neuer the righteous forsaken, nor his sede beg∣gynge breade? Hereby do we learne, that althoughe the Godlye dyeth, yet his blessinges shalbe extended to his posterytye. But in the meane season, thys is not remembred of them, that their wifelesse, priestes do

fille the whole worlde with whore∣dome and vnclenlines and all mens houses with bastardes, as muche as in them doth lie, which thinge must nedes kindle the wrathe of GOD a∣gainste vs, and at lengthe to brynge the same vengaunce vpon the whole worlde, that was by the ryghteous iudgement of God poured vpon So∣dome and Gomorre, and al the coun∣trey aboute. Sith now therfore that I haue made a sufficient answere, to the foolyshe and fonde obiections of our ghospellike worldlinges, I wyll make an ende, desirynge youre good Mastershyppe, to take thys my rude laboure in good worthe, whyche I offer vnto you nowe at this present, for a signe of gratitude and thanke∣fulnesse, & to declare that althoughe I haue not seen you this great while yet I am not vnmindeful of you, nor of the gentle kyndenes, that ye haue shewed to me warde at all tymes. Thus the lyuinge God aboue, who is the geuer of all goodnes, preserue you and all yours and send you pros∣perous

successe in all your godlye af∣fayres to his glorye, and youre euer∣lasting comfort.

Notes

• A briefe sum of the whole doctrine that is taught in this booke.
• Hebre, xiii.
• The mode∣rate vse of a woman in lawfull Ma∣trimony is reputed for no sinne.
• Sozo. li. i. ec∣hi. cap. xxiii. Socrate con∣stan. Epipha¦nus. li. ii. cap. xiiil.
• i. Cor. vii.
• Gene, ii.
• i. Cor. vii.
• That is with the fyer of con∣cupiscence. I meane, when mens will, for lacke of the gifte of chasti∣tye doth so geue place, to the luste that tempteth, that he can not call vpon god with a quyete con∣science.
• Similitude.
• Aethna is a mountaine in in Scicile that burneth continuallye, and is of the Italians cal∣led mount Gibello.
• Baptista Mantuanus in vita Hi∣larii.
• By this peri∣phrase he vn∣derstādeth the byshopryke.
• By it he vn¦derstandeth the straunge kinde of vn∣clenesse that was vsed a∣mong them.
• All maner of mens inuen∣tions cloked vnder the name and title of godly∣nesse.
• Siluianus. li. v. De pro∣uidentia dei.
• Polidorus Virgilius de inuentoribus rerum. li. v. cap. iiii.
• Peraduēture may ryght wel be lefte.
• Ioha. Anto. Titu. Qui clerici vel vo∣uentes matri¦monia contra here possunt.
• i. Cor. vii
• Panormita∣nus.
• Innocent .4. in suis com∣mentariis Titu de con∣uers. coniug. cap. placet.
• The true church wyl make no lawes con∣trary to God his worde.
• Panormita∣nus wordes are so nota∣ble▪ that I could not but bring them.
• Panormi. de clericis con∣ingatis. capi. Cum olim.
• Hieroni. lib. prun. in Io∣uinianum.
• Idem an Oceanum.
• Math. xi•• Gene. ii.
• The fond rea¦sons of the gospellicke worldlinges.
• i. Cor. vii.
• Aunswere.
• Howe the text aleadged by the aduer∣saryes ought to be taken and of whom it is vnder∣standed.
• ••. Cor. vii.
• Marke well this.
• i. Cor. vii.
• No state of mans lyfe here in this world can be without trou¦bles & cares.
• The intolle∣rable trou∣bles of them that wāt the gift of conty∣nencye, and cannot be suf∣fered to mary
• It is not bet¦ter in the fyghte of the worlde.
• Sapience.
• This is spo∣ken of the wycked worldlinges.
• Esay. v,
• A great of∣fence, I tel you, yf the faythful my∣nysters shuld wyth theyr owne money truely gotten pourchasse oughte for theyr wyues and children.
• Pauperes curāt scilicet.
• Diomedes was a cruel tyraunt whi∣che gaue men to hys horses to be deuou∣red of them which thinge was sayde of him, because he caused the whole contry to be eaten vp with his hor∣ses, so that men coulde haue no fode.
• No lesse pa∣ryl of coue∣tousnes in thē that be in office vnder a prince, than in the Miny∣sters.
• Psa••. xxxvii.
• Genesis. xix.