shuld ouercome synne and dethe that our loue shulde be a purgation for which god shulde be reconciled the medyator Christ omitted that our loue shulde be ryghtwysnes without the mediator Christ For this loue yf any there were shulde be a iustyce of the lawe and not of the gospell which promyseth to vs reconcilement and ryghtwisnes yf we beleue that for Christe our redemer the father be pacifyed and that Christes merites be our satisfaction Therfore Peter a lytle before byddeth vs cum to Christe that we may be buylt vpon Christ and he addeth who beleueth in hym shall nat be confunded our loue delyuereth vs nat from confusion syth god iudgeth and reproueth vs but fayth in Christ delyuereth vs iÌ„ these affrayes because we knowe that we be pardoned for Christes sake Howe be it this sentence of charitie is taken forthe of the prouerbes where the circumstaÌ„ce of the place whiche renneth in contrarieties dothe clearly shewe howe it ought to be vnderstaÌ„de For there thus is it wrytteÌ„ Odium suscitat rixas et vniuersa delicta operit charitas i. Hatred styrreth coÌ„tentions but charitie couereth al faultes Thys sentence teacheth euen the same selfe thyng that the sayeng of Paule takeÌ„ out of the Collossenses dothe whiche is if any dissensions falle they shulde be mitigate and pacified by our owne indifferencie and gentle â—ebauour â–ª Dissentions he sayeth do encreace by â–ª â—aâ—redes as we ofte tymes see that of very lyte offensies most busynes dothe ryse There fell certayne lyte displeasures betwixt Gaius Cesar and Pompeius in which if the one had gyuen place a lytle to the other the ciuile batell shulde neuer haue rysen But whyles eche of theÌ„ pursued hê owne puate hatred of a thiÌ„g of nought rose moste greuous troubles And many heresâ—es haue rysen in the churche only of priuate hatredes of teachers betwixt them selues Wherfore when he sayeth charitie couereth offensies he speketh nat of a mans owne offensies but of other mens as who shulde say although any offensies or displeasures do fall yet loue dissembleth wynketh at them pardoneth them gyueth place doth nat all thynges with extremitie Peter therfore meaneth nat this that loue before god deserueth remission of synnes that it is a redemption of synnes Christe the mediatour excluded that for loue we be accepted and nat for Christ our mediatour but that towardes men it is nat disdaynfull nat roughe nat intractable that it dissembleth the smalle offensies of fryndes and the manners of other yea thoughe they be somewhat ouer boystuous dothe take theÌ„ in worth accordyng to the byddyng of a certayne vulgare sayeng whiche is this Mores amici noueris non oderis .i. Knowe the manners of thy frende hate them nat Nor the Apostles do nat with out cause so ofte admonishe vs of thys office of charitie whiche the philosophers call an Epikee that is to say a moderation or mitigation For thys vertue is hyghly necessarie to the reteynyng of publyk concorde which can nat endure onles they wynke at muche forgyue muche eche to other aswell the pastours as the congregations ⧠⧠Out of saynt Iames they cite Videtis igiturque ex operibus iustificatur homo et non ex fide sola .i. Ye se then that man is iustified by workes and nat by fayth alonly Nor ther is none other place whiche semeth to make more agaynst our opinion then this dothe Howbeit the answere is easy and playne If the aduersaries wolde nat shewe vnto it theyr owne opinions of the merites of workes saynt Iames wordes had no incommoditie But where so euer mencion is made of workê the aduersaries do adde theyr owne wycked gloses that by good workes we deserue remission of synnes that good workê be a raunsum and price for whiche god is recoÌ„ciled vnto vs that good workes before god for theyr owne goodnes be accepted nor nede nat mercie or Christe to be our mediatour But none of al these thynges cam in to saynt Iames mynde whiche all together the aduersaries do nowe defende vnder the pretence of the sayeng of S. Iames. Fyrste therfore this is to be weyed pondered that thys place rather maketh agaynst the aduersaries than agaynst vs. For the aduersaries teache man to be iustified by loue workes but of fayth wherby we receyue our mercystocke Christe they speake nothyng at all yea rather they disproue thys fayth and disproue it nat onely with wordes and sentencies but also they go about to put it away with the swerde and greuous punyshementes Howe muche better teacheth Iames whiche omitteth nat faythe nor putteth nat loue in the place of fayth but reteyneth it lest the mercystocke Christe shulde be excluded in iustification Lyke as Paule when he teacheth the SuÌ„me of the christian lyfe compriseth fayth and loue as when he sayeth The ende of the commaundement is charitie issuyng out of a pure harte and good conscience and fayth vnfayned Secondly The matter it selfe speaketh that here it is spoken of workes which ensue fayth and whiche shewe that fayth is nat deade but lyuyshe and workynge in the harte Wherfore Iames meant nat that we by good workes deserue remission of synnes and grace for he speketh of the workes of them that be iustifyed whiche be alredy reconciled accepted and whiche haue obteyned remission of synnes Wherfore the aduersaries erre when they out of this place gather that Iames teacheth vs that by good workê we haue a cuÌ„myng to god without Christe the mediatour Thyrdly Iames a litle before spake of regeneration that it is made by the gospell For thus he sayeth wyllyngly he generated vs by the worde of trouth to the ende we shulde be the fyrste frutes or the begynnynges of al his creatures WheÌ„ he sayeth that we be regenerate by the gospel he teacheth that by fayth we be regenerate and iustified Thus it appereth thaâ— Iames is nat agaynste vs who in blamyng the ydle and careles myndes whiche dreame that they haue fayth and haue it nat made a distinction betwixt the deade fayth and the lyuyshe faythe He calleth it deade which bryngeth forthe no good workê But he calleth that a quycke faythe whiche bryngeth forth good workes Doubtles we haue oftentymes nowe shewed what we calle faythe For we speake nat of the ydle knoweledge whiche is also iÌ„ deuyls but of the fayth whiche resisteth the fearfull troubles of the conscience whiche erecteth and conforteth the feared hartes Suche fayth is neyther an easy thyng as our aduersaries do dreame nor yet in mans power but a diuine power by whiche we vaynquyshe the deuyll and deathe as Paule to the Colossenses sayeth that fayth is myghty by the power of god and ouercuÌ„meth deathe In whiche ye be sayeth Paule resuscitate by fayth whiche is the myght and efficacitie of god Thys faythe sythe it is a newe lyfe necessaryly engendreth newe motions and workes Therfore Iames doth ryghtly deny that we be iustified by suche fayth whiche
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
debeo accipere medicinam That is to saye because I alwayes syn I ought alwayes to take medycine Nowe for as moche as the Masse is suche a coÌ„municatioÌ„ of the sacrameÌ„t one comon Masse is kepte with vs euery holy day and also other dayes yf any desyer to vse the sacrament it is gyueÌ„ vnto them that asketh it And this maner is not newe in the Churche For the olde fathers before Gregorie speketh nothyng of the pryuate Masse but of the comoÌ„ Masse they speake verye moche Chrysostome sayeth that the preste stoÌ„deth dayly at the alter and some he dothe call to the receyuynge of the sacrament or communion and some he dothe kepe away And it appereth by the olde canons that some one preeste dyd celebrate the MasseÌ„ and of him al the other prestes deacons receyued the body of the lorde for so sounde the wordes of the Canon of Nicene whiche be these Accipiant diaconi secundum ordinem post presbyâ—eros ab episcopo vel a presbytero sacram coÌ„â—onem That is to say lette Deacons orderly after the preestes receyue the holy sacrament or communion of the byshope or of the preste And Paule spekynge of the communion coÌ„maundeth that one shulde tarie for another that there maye be made a comon participation For as moch thaÌ„ as the Masse with vs hath for it selfe the example of the Church taken out of scripture and of faâ—hers we truste it can not be improued namely sythe the common publyke ceremonies for the most part are kept lyke to the vsuall and accustomed ceremonies only the nomber of masses is vnlike which for great and manifeste abuses it were profytable at the lest way to moderate For in times passed masse was not done euery day no not in great congregatyons and where moch people assembled together as the historie tripertite dothe witnes in the .ix. boke the .xxxviij. chapiter in thys wyse Agayne iÌ„ Alexandria scriptures be redde vpon the wednesdaye and the friday and doctors do expoune them and al thinges are done without the solempne maner of the oblation ¶ Of confessyon COnfession iÌ„ the churches with vs is not done awaye for the body of the Lorde is not wonte to be delyuered to any but only to those that be examined and assoyled before and the people be very diligeÌ„tly taught of the faythe and assuraunce of absolution of whiche before this tyme was lytle mention or spekyng The people be taught to haue the absolution in greate price because it is the voyce of god and pronounced by the commaundemente of god The power of the keys is greatly made of by shewynge howe greate comforte it bryngeth to troubled coÌ„sciences that god requireth fayth to th ende that we shulde gyue credence to that absolution as to a voyce soundinge from heueÌ„ and that faythe in Christe getteth truly and receiueth remission of sinnes Before we dyd this satisfactions were ouer moche set vp and magnifyed but no speakynge there was of faythe and of the merite of Christe of ryghtuousnes of fayth Wherfore in this behalfe our churches be not to be blamed For our aduersaries be also coÌ„pelled to graunt this to vs that the doctrine of penaunce is intreated handled and opened of our lerned men moste diligently ⧠But of confessyon they teache that the rehersal and nombryng of sinnes is nat necessary and that consciences be not to be charged with care to nomber and teken vp all defaltes for it is impossible to reherse all defaltes as the prophete recordeth saynge who vnderstondeth all defaltes or sines Hieremie also sayth Prauum est cor hominis et inscrutabile The harâ—e of maÌ„ is frowarde and can not be searched That yf no synnes shulde be forgyuen but those that â—e rehersed consciences couldâ— neuer be quiete for many synnes they nether espye nor can â—â—â—ember Also olde wryters do wytnes thaâ— the nombrynge is not necessary 〈◊〉 in the deâ—rees Chrysostome is rehersed whiche sayeth thus Non tibi dico vt te prodas in publicum neque apud alios te accuses â–ª sed obedire te volo propheta 〈◊〉 Reuela ante deum viam tuaÌ„ Eâ—go tâ—a câ—â—fitere pâ—â—cata apud deuÌ„ vâ—â—uÌ„ iudicem cuÌ„ oratione Delicta tua pronuÌ„cta non lingua sed coÌ„scieÌ„tiae tuae me â—orta c. I say nat to the that thou shewe thy selfe opâ—nly nor that thou accuse thy selfe to other But I wyll that thou obeye the Propheâ—e sayenge Disclose thy way before god Wherfore confesse thy synnes to god the true iudge with prayer pronounce thyne offences not with thy tonge but with memory of thy conscience cÌ„ And the glose of penaunce distine 5. capi consideret doth confesse that confessyon is of mannes lawe but yet confessyon bothe for the greate benefyte of absolutyon and also for other vtilities and profettes of conscience is reteyned and kepte stylle amonge vs. ¶ Of diuersities of meates IT was a comen persuasion not onely of the vulgare people but also of the teachers in the Churches that diuersities of meates and lyke traditions of meÌ„ be profytable warkes to deserue remissyon of syn and of payne And that the worlde dyd so thiÌ„ke it appereth by that that newe ceremonies newe orders newe holy dayes newe fastynges were dayly instituted and teachers in temples did exacte and require these workes as a necessarie honour to the obteynynge of rightuousnes and they greatly did put in feare the sely consciences yf they shulde omitte and leue vndone any of these thynges Of this persuasion of traditions many myschiefes and inconueniencies ensued in the churche Fyrste of all the doctrine of grace and the ryghtuousnes of faythe was obscured and defaced whiche is the chief parte of the gospell and ought most of all to stonde forthe and to appere in the church to the entente that the meryte of Christ myght be wel knowen and that fayth which beleueth that sinnes be forgyuen for Christe and not for any of our workes myght be aduauÌ„ced and set vppe farre aboue workes Wherfore Paule also leaneth greatly to this part and remoueth and putteth awaye the lawe and traditions of men because he wold shewe that the christian rightuousnes is an other thynge then suche workes that is to wyt that it is faythe which beleueth that synnes be frely forgiuen for Christe But this doctrine of Paule is almoste all together oppressed by traditions which haue engendred and brought forthe an opinion that we muste neades meryte and get remission of sinnes and iustification by diuersitie of meates and lyke honorynge of god In penaunce there was no spekynge of faythe only these satisfactory workes were purposed and set forthe the hole penaunce appered to consyste and stonde in them Secundarely these tradityons haue obscured and darkened the preceptes of god because that traditions of men were preferred and regarded aboue the preceptes of god The hole christianitie was thought to be the obseruatyon and kepinge of certayne feries rytes fastinges
true honours our aduersaries do nat requyre but onely aboute inuocation and prayeng vnto theÌ„ they braule and chyde whiche although it had no ieoê‘dy in it yet it is nat necessary ⧠⧠Moreouer this we graunt also that aungelles do praye for vs for there is an authoritie in the fyrste of Zacharie where the aungel dothe pray in this wyse Lorde of armes howe longe wiâ—t thou nat haue mercy of Hierusalem c. As concernyng sayntê though we do graunte that lykewyse as when they be alyue they do praye for the hole churche in generall euen so in heuen they do pray for the churche in generall Yet there is no authoritie ne testimonie iÌ„ the scriptures of deade men prayeng only that dreame excepted which is takeÌ„ forthe of the secouÌ„de boke of the Machabies ⧠⧠⧠But though it were so that sayntes praye neuer so muche for the churche yet it foloweth nat that they be to be called vpon and prayed vnto Howbeit our confession dothe onely affâ—rme this that the scripture dothe nat teache the inuocation of sayntes or to desyre helpe of sayntes But forasmuche as neyther commaundement neyther promyse neyther example of praieng to saintes can be brought or alledged out of the scriptures it foloweth that the conscience can haue no certayntie ne any assurance concernyng that inuocation And sythe it is so that prayer ought to be made with faythe howe do we knowe that god doth accepte and allowe that inuocation Whereby knowe we without the testimonie of scripture that sayntes do vnderstande and knowe the prayers and petitions of euery particular person Some men do make of the sayntê vtterly very goddes giuinge vnto them that they do se the secrete thoughtê of the myndes in vs. They dispute of the morow tyde knowledge and the euentyde knowlege peraduenture because they do doubte whether they do heare in the morowtyde or elles in the euentyde These thynges they do imagine not to th entent to put the saintes to worshyp but to defende worshypfull gaynes which come by the worshyppynge of sayntes Our aduersaries can brynge nothyng agaynst this reason that in asmoche as inuocation of sayntes hath no testimonie of the worde of god it can not be affermed that sayntê do vnderstande knowe our inuocation prayer or thoughe they do knowe it neuer so moche that god dothe allowe it Wherfore our aduersaries ought not to compell vs to a thyng vncerteine doubtfull For prayer without faythe is no prayer For as for thexample of the churche whiche they do alledge it is vndoubtedlye knowen that this is a newe maner and custome in the churche For the olde prayers or collectes although they make mention of sayntes yet do they not praye to the sayntes Howe be it this newe inuocation also in the churche is farre vnlyke the inuocatioÌ„ whiche euery man vseth priuately Furthermore oure aduersaries not onelye require inuocation in the honouryng of sayntê but also they do applye the merites of sayntê for other men and do make of the saintes not only intreaters or intercessours but also mercygrauÌ„tours or propitiatours This is in no wyse to be suffred For here the honoure proprely due vnto Christe is vtterly taken from hym gyuen to the sayntes For they make the saintes mediatours and mercy graunters And albeit they make a distinction betwyxte mediatours of intercession and mediatours of redeÌ„ption yet for al that they make plainly of the saintes mediatours or meanes of redemption And agayne they haue no testimonye of scripture for them that sayntes be mediatours of intercessioÌ„ which worde though it be spoken moste shamefastly measurably yet neuertheles it dothe obscure and deface the benefite of Christe and it translateth the truste of mercy due to Christ vnto the sayntê For men do fayne and imagine that Christ is more harde to entreate and that sayntes be more gentle and easie to please and they trust more on the mercy of sayntê than on the mercye of Christe and fleinge from Christe they seke to the sayntes So they make of them in very dede mediatours of redemption Therfore we shal shewe that they make verely of sayntes not only deprecatours but propitiatours that is to saye mediatours of redemption â–ª We do not yet recite here the abuses of the comen people we do yet speake of the opinioÌ„s of lerned men The rest euen the vnlerned may iudge In a propitiatour these two thynges muste coÌ„curre runne together Fyrst there must be the worde of god by whiche we may knowe assuredly that god is wyllynge to haue mercye and to heare those that call on hym for this propitiatours sake Suche maner ê“myse is there made of Christ What soeuer ye shal aske my father iÌ„ my name he shall gyue it you Of the sayntes there is no suche maner promyse wherfore consciences can not certaynly decree with theÌ„ selues that we be herde by the inuocation of sayntê wherfore that inuocatioÌ„ is not made through faythe Furthermore we haue a coÌ„maundement that we shulde call vpon Christe accordynge to that texte Come vnto me all ye that labour c. whiche doubtles was sayd also to vs. And the prophete Esaie saythe In that daye shall the roote of Iesse stande as a marke and signe to the people hym shall the gentyles praye and beseche And in the .4.3 psalme Thy face shal all the ryche men of the people make prayer vnto And in the .71 psalme And all the kyngê of the earthe shall worshyp hym And a lytle after They shall praye in his syght continually And Christ hym selfe saythe That all men may honoure the sonne lykewyse as they do honour the father And Paule to the Thessalonianes in his prayer sayth in this wyse And our lord Iesus Crist hym selfe god our father exhorte your hertê and establyshe you c. But of the inuocation of sayntê what coÌ„mauÌ„dement or what exaÌ„ple can our aduersaries brynge of the scriptures The seconde thyng that belongeth to a propitiator or mercy gyuer is that his merites be set forthe as whiche be gyuen to other men by goddê imputation so that for them they be reputed ryghtuous as it were for theyr owne merities As for example if one frende doth pay anothers debtes â–ª the detter is delyuered by another mans merite as though it were by his owne So the merites of Christ be gyuen to vs that we myght be reputed rightuous by the trust of the merites of Christ whan we beleue in hym as though we had merites of our owne And of both these two that is to wit of the promyse and of the gyuyng of merites there rysethe truste of mercye Suche maner truste of goddes promyse and also of the merites of Christe ought to be brought with vs whan we entende to praye For we oughte to decree verely with our selues bothe that our prayers be herde for Christis sake and that by his merites we haue the father appeased and reconciled Here our aduersaries hyd vs
ordenaunce of god the earthe began not only at the begynnyng to brynge forthe grasse but yerelye the feldes be couered vestured with grasse â–ª and shal be whyles the worlde and this nature of thynges shall continue and endure Therfore lykewyse as by the laws of man the nature of the earthe can not be chauÌ„ged euen so neyther by vowes neyther by any lawes may the nature of man be chaunged without the speciall worke of god SecuÌ„darily because this creation or ordinaunce of god in man is the law of nature therfore the men of lawe haue sayde very well and wyselye that the coupelynge of man and woman together is of the lawe of nature Nowe sythe the lawe of nature is immutable and can not be chaunged it foloweth necessarilye that the power and libertie to contracte matrimonie dothe alwayes remayne abyde For whan nature is not chaunged that ordenaunce also must nedes remayne whiche god gaue vnto nature neyther can it be taken away by any maÌ„nes lawê That therfore is but a folyshe sayenge whiche our aduersaries after theyr tryfelynge maner do saye that wedlocke was coÌ„maunded at the begynnyng but it is not coÌ„maunded nowe This is euen lyke wyse as if they shulde say In olde tyme men whaÌ„ they were borne brought with them in to the worlde the naturall appetite theyr sexe or kynde but nowe they do not so In olde tyme whaÌ„ they were borne they brought with them the lawe of nature nowe they do not so No workeman coulde euer desyre or imagyne any thynge more craftelye and lyke a craftes man than these folyshe tryfles haue ben imagyned to elude and auoyde the law of nature Let this thynge therfore abyde stable stedfaste in this cause whiche bothe the scripture teacheth the man of law hath wysely spokeÌ„ thaâ— the ioyniÌ„ge together of man and woman is the lawe of nature But the lawe of nature is in dede the lawe of god For it is an ordenaunce imprinted by god in nature And because this lawe can not be chaunged without the speciall worke of god it is necessary and can not be auoyded but that power libertie to contracte matrimonie muste nedes abyde For that naturall appetite is the ordenaunce of god in nature of one kynde or sexe to an other and therfore it is ryght and lawe for els why shulde bothe kyndes be created And we speake as it was sayde before not of concupiscence whiche is synne but of that appetite whiche they cal naturall loue or affectioÌ„ whiche loue coÌ„cupiscence hath not taken out of nature but rather dothe kendle it so that nowe it hath more nede of remedye and wedlocke is nowe necessary not onely because of procreation but also because of remedye These thynges be clere euident and so sure and stronge that they can be by no meanes auoyded ⧠⧠⧠Thyrdely Paule sayth For cause of fornication lette euerye man haue a wyfe of his owne This is an expresse coÌ„mauÌ„dement belongyng to all men whiche be not mete to the single lyfe Our aduersaries do byd that we shulde shewe a coÌ„mauÌ„dement vnto them whiche coÌ„maundeth preestes to wedde wyues as though preestê were no men Certes we iudge that those thynges whiche we dispute in general of the nature of man do also apperteine to preestes Dothe not Paule coÌ„maunde here that those men shulde marie wyues whiche haue not the gyfte of coÌ„tinence and chastite For Paule declareth his owne self not longe after whan he saythe It is better to marye than to burne And Christe sayde playnlye Non omnes capiuÌ„t uerbum hoc sed quibus datum est .1 Al men do not take this sayeng but they only to whom it is gyuen For nowe after synne these two thinges go together naturall appetite and concupiscence whiche inflameth naturall appetite so yâ— nowe there is more nede of wedlocke than was whan nature was perfecte and incorrupted Therfore Paule speaketh of wedlocke as of a remedie And for to auoyde those brennynges and inflammations of the luste he coÌ„maundeth to mary Neyther can any auctoritie or any lawe of man â–ª or any vowes take awaye this sayenge of Paule It is better to mary than to brennne For these sayde thynges take not away nature or coÌ„cupiscence Therfore who soeuer burne haue power libertie to mary And they be bouÌ„de by this coÌ„maundement of Paule that for to auoyde fornication euery one shulde haue a wyfe of his owne as many as do not truelye conteyne lyue chaste the iudgement wherof apperteyneth to euery maÌ„nes owne coÌ„scieÌ„ce For where our aduersaries do bydde vs here desyre continence of god and do byd vs also to tame and mortifie oure bodye with labours and abstinence why do they not synge these hyghe preceptes to theyr owne selues But as we saide before our aduersaries do nought els but tryfle they do nothynge earnestlye If continence or chastitie were possible to all men than it shulde not require a speciall gyfte But Christe sheweth that there is nede of a speciall gyfte wherfore all men do not attayne it The residue whiche haue not this gyfte god wyllethe to vse the comon lawe of nature whiche he hath ordeyned For god is not contente that his ordenaunces or his creatures be despised In suche wyse he wylleth them to be chaste that yet they maye vse the remedy whiche god hath ordeyned Lyke wyse as he wyll that we so mainteine our lyfe if we do vse meate and drynke And Gerson witnessethe yâ— there haue ben many good men whiche haue endeuoured them selues to tame theyr bodye yet it hath lytle auayled them Therfore Ambrose saythe very well Onelye virginitie is the thynge whiche may be counsaylled but can not be coÌ„mauÌ„ded it is a thing more of wysshe or desyre thaÌ„ of coÌ„mauÌ„demeÌ„t If any maÌ„ wyll obiecte here that Christ doth prayse them whiche do gelde them selues for the kyngdome of heuen â–ª let hym also coÌ„sidre this that he prayseth suche maner men whiche haue the gyfte of coÌ„tinence And therfore he added Qui potest capere capiat He that may take let hym take For vnclene fylthy continence dothe not please Christe we also do prayse true continence But we do nowe dispute of the lawe and of them which haue not the gyfte of continencie The thynge ought to be lefte free there ought no bondes or snares to be caste vpon the weyke persones by this lawe Fourthly the law of the byshop of Rome disagreeth also from the canones of the councels For the olde canones do not prohibite wedlocke neyther do they breake or departe wedlocke alredye contracted Albeit they do remoue them from ministration whiche haue made contracte in the tyme that they were in ministerie And this remouyng of them from administration was at those tymes in steade of a benefite But the newe canones whiche were not made in the couÌ„sels but by the priuate wyll of popes bothe do prohibite to coÌ„tracte matrimonie
god And neyther Christe nor Paule do prayse virginitie therfore because it dothe iustifie but because it is lesse combred and hathe fewer cares belonging to it and is lesse letted with domesticall occupations and busynesses in prayeng in teaching in doing seruice to god Therfore sayth Paule The virgine carith for those thinges whiche be the lordes Uirginitie then is praysed for the excercise and study So Christe dothe nat absolutely and generally prayse all them whiche do gelde them selues but he addethe for the kyngdome of heuen that is for to say that they may haue leysure to learne or to teache the gospell For he dothe nat say that virginitie dothe merite remission of sinnes or saluation To the examples of the leuitical prestes we haue aunswered that they proue nat that prestes ought to be bounde to abstayne from mariage all theyr lyfe tyme agayne the leuitical vncleÌ„nesses ought not to be applyed to vs. A custome agaynst the lawe was then vnclennes Nowe suche custome is nat vnclennes for Paule sayeth All thynges be cleane to them that be cleane For the gospell deliuereth vs and maketh vs free froÌ„ these leuitical impurities And if any man dothe defende the lawe of abstaynyng from mariage to the ende to charge lade consciences with those leuiticall obseruaunces that man ought to be resisted in lykewyse as the apostles dyd resyste them whiche required circumcision and whiche went aboute to laye the burdon of Moses lawe vpoÌ„ christeÌ„ meÌ„nes neckes In the meane season yet good men knowe howe to moderate the carnall vse and company of theyr wyues namely when they be busyed with publycke ministeries and offices apperteynynge to the comen weale with whiche good men be often tymes so busied troubled that they do caste the thoughtes cares coÌ„cernyng theyr house out of theyr myndê Good men knowe this also that Paule dothe bydde vs to possesse our vessels in saÌ„ctification They knowe also that somtime they ought to go a sondre to the entente that they may the better gyue theyr mynde to prayer but Paule wyl nat that they shulde kepe in sondre coÌ„tinually Nowe suche maner continencie is easy to them that be good men and occupied But that greate multitude of ydle prestes whiche be in Collegies can nat fulfill so muche as thys leuiticall continencie they lyue in so greate welthe and pleasures as experieÌ„ce sheweth dayly And these verses of the Poete be knowen wel ynough Desidiam puer ille sequi solet odit agentes that is to saye That luste and desyre of bodyly pleasure is wonte to folowe slouthfulnes but it hateth those that he busy and doyng Many heretikê throughe the mysunderstandynge of the forsayd lawe of Moyses haue had contumelious and shamefull opinions of wedlocke And suche were the Encratites of whom we haue spoken before And it is vndoubted and euidently knowen that monkes and freers haue ben wonte to sowe and sprede abrode euerywhere many superstitious sentences concernyng single lyfe whiche sentences haue troubled many godly consciences euen because of the laufull vse of matrimony And it shulde be no harde thynge for vs to reherse and tell examples For albeit they dyd nat vtterly condempne matrimony because of procreation yet they dyd dysprayse it as a kynde of lyuiÌ„g whiche scarcely at any tyme dothe please god or at the leaste wyse shulde nat please god but only because of procreation But single lyfe they dyd extolle and magnifie as an angelical kynde of liuing This they preached to be the moste pleasaunte sacrifice vnto god to merite remission of synnes to merite garlondes or crownes to brynge forthe the hundreth folde frute and other thinges out of nombre These religions of aungelles Paule dothe greately improue wryting to the Collossians For they do oppresse the knoweledge of Christe when men do thiÌ„ke that they be reputed ryghtuous for suche maner obseruaunces and nat for Christê sake they oppresse also the knowlege of the coÌ„mauddementes of god whan besides the preceptê of god newe ceremonies and seruices be deuised and preferred before the coÌ„maundementes of god Wherfore these superstitious opinions concernynge single lyfe be diligently to be resisted to th entent that both godlye consciences maye knowe what maner honours and seruice god dothe approue But in dede oure aduersaries do not require single lyfe through any suê‘stition For they know that chastitie is not wonte to be kepte But they cloke theyr busynes with superstitious opinions to the entent that they maye begyle the simple and vnlerned ê‘sones They be therfore more worthye of hatered than the Encratites whiche seme to haue fallen in to errour thrughe a certeyne apparaunce of holynes But these voluptuous felowes do purposely abuse the pretence of religion Sixtely though we haue so many causes of disprouynge the lawe of perpetuall abstinence from maryage yet besydê these causes there be many ieopardies of soules and open sâ—launders and occasions of hurte whiche althoughe the lawe were not vnryghtuous yet it ought to feare away good men from the approuynge of suche maner of burden whiche hath destroyed innumerable soules All good men haue complayned longe of this burden as wel for theyr owne cause as for other mennes cause whom they dyd se to be in ieoê‘die But these complaintes no byshops do heare And it is not vnknowen howe greatelye this lawe dothe hurte the comen and publyke maners what vices what vngratious kyndes of lecherye it hath engendred and broughte vp There be yet remayniÌ„g the Romayn satyres In these satyres Rome euen these dayes also dothe knowe and espie her maners touched Thus god auengeth and ponysheth the contempte and despisinge of his gyfte and of his ordenaunce in those persones whiche forbyd wedlocke And sythe in other lawes the custome hath ben to chaunge them if euidente vtilitie haue so required why do they not the same in this lawe in whiche there be so many weyghtye causes rennynge together namely these last dayes why it ought to be chauÌ„ged Nature waxeth olde is made daylye weyker and weyker and vices do encrease wherfore the remedies taughte and gyuen by god were the more to be vsed We see what vice god dothe accuse before the floode what vice he dothe accuse before the brennyng of the fyue Cities Lyke vices haue gone before the destructions of many other cities as of Sybaris of Rome And in these is set forthe an ymage or similitude of the tymes whiche shal be nexte to the worldes ende Therfore principally at this tyme they ought to strengthen to fortifie wedlocke with most sharpe lawes and ensamples to prouoke men to weâ—lock This apperteyneth to the heade officers and rulers whiche oughte to maynteyne good ordre in a comen â—eale In the meane season the preachers and teachers of the gospell let them do both two thynges I meane let them exhorte those that be vncoÌ„tineÌ„t to wedlocke and agayne let them exhorte other that they do not despise the gyfte of continence The byshops of Rome do