of a set maliciouse minde incensed of other agaynst me whyche haue standen against him in this cause before he wrote his boke adâ—ertisinge and counsellinge him to ceasse from his erroure whiche nothwithstandinge yet did he put forthe this boke openlyeâ— whose title he hathe changed but not the boke nothinge agreable to the newe title â—e to the things prefixed Then he asketh this question Yf Adulterers shoulde be punished accordinge to Gods lawe in Moses boke why did not Christ commaunde the opeÌ„ Adulteres to be stoned Here he declareth his minde playnely that adâ—lterers ought not to be punished because Christ remitted the Adulteres Howe soeuer this man wil nowe seke hunte for euasions to glose and pot oute his boke sayinge that he ment the vse of the lawe or of the malediccion therof to be abrogated yet as it is playne neyther the iust vse execucion nor the malediccion is abrogated and abolished froÌ„ the Adulterers but from the iustifyed by fayth in an innocent lyfe so do this and al his other argumentes tende into thys scope and ende that Adulterers oughte not to be punished nether by deathe nor by any other payne For this is his argument Christ punished not the Adulteres but absolued her and his example ought to be folowed of euery Christian ergo no man oughte to punishe Adulterers but let them go quiete absolued vnpunished But I answere this man in fewe wordes as I answered him thâ—n and also other which did set him vp to coÌ„uicte me in this argument and other yf they had coulde at that tyme. Because his father sent him then to saue synners and not to geue sentence of deathe as a iudge he came then himself to be iudged and to be killed and not to slaye in iudggement he woulde not then take vpon him the office of a seculare Magistrate but refused to diuyde the heretage and then when they woulde haue made him a kynge he came to constitute a spirituall kyngedome wherin he raygneth by his worde for euer This man shoulde haue considered who they were that brought the Adulteresse to him and for what entent not to haue Moses law iustely executed but to trap Christ. Wher he then taughte all iudges and accusers of other to be pure in them selues leste in accusinge and condempniâ—ge other they accuse and condempne them selues Also this learned man must learne that yf Christ had condempned her there standing alone without sufficieÌ„t wytnes he had broken his father lawe whyche he came to fulfill And then had the Phariseis and Scribes the thinge they hunted fore To this he bringeth in saint Paul excoÌ„municating the incestuose Corinth I answere lykewyse as I did then by mouthe Paule was no seculare Magistrate he was a priuate preacher hauing power to edifye and not to destroy with deathe him whome he knewe to repent and to be conuerted to the churche by suche delyueringe to Satan And therfore hauinge the ecclesiastik kayes and censure did he binde and lose him as Christ commaunded But howe formidable is and was that censure to that maÌ„ it appereth .ij. Corinth .vij. and I haue sayd it before Neyther was there then in that cyty anye seculare Christen Magistrate as ye se it .i. Cor .vi. to execute the lawe vpon suche offenders Neyther is it a good argument Christ nor Paule iudged none to deathe ergo Adulterers murtherers ought not to be punished with deathe Nether is it a iust argumeÌ„t Magistrates neglecte their office in iustely punishinge malefactors ergo theues murtherers and Adulterers maye synne vnpunished Then this man bringeth another argument to proue Adulterers not to be punished oute of the .vij. Chap. to the RO. thus Yf we be maryed to the new and secoÌ„d housbande Christ then are we out of boÌ„dage and crueltye of the former housbaÌ„d whiche is synne c. Yf he take putte his adulterers in the nomber of these newe maried to Christe or els the argument maketh nothing for his purpose so maketh he a godly mariage to marye his Adulterers to Christe takinge the members of an herlet to couple them to Christ. But it rather thus foloweth Adulterers haue forsaken Christ and haue maried theÌ„ selues to their flesh and to the deuyll and therfore shal God iustely destroye them For that they are vnder the curse and punishement of the lawe iudiciall .i. Tim .i. Tell vs are your Adulterers vnder the lawe that is maryed to synne not yet knowne to them by the lawe or vnder grace that is in Goddes fauour iustified Before ye said the whole vniuersall lawe was abrogated and so to be no lawe lefte to punishe them wherfore they must be now after you as ye here woulde proue it vnder grace vnder a godly grace haue ye put them euen vnder a lawles lycenciouse libertye to synne vnpunished maryed to Christ saye you God is highly beholdeÌ„ to suche a mariage maker and so are all Adulterers so to couple them to Christe their spouse Yf they be not vnder y e law so is theyr olde housbande the lawe and synne knowne by it deade from them they delyuered from this their former olde wyfe maryed to Christ whyche yf it be so theÌ„ are they no more Adulterers Paul sayth with many expresse wordes that he whose former wyfe is thus dead and he losed by her deathe maryed to Christ the newe man is suche one as is dead from synne regeuered into Christes death by a newe byrthe buryed and rysen with Christ into a new lyfe whose olde man is by repentaunce perpetual mortificacion crucified with Christ absolued from synne in whome no synne reygneth â—e dwelleth To these men thorowe fayth and loue and innocency of lyuing is the cruell exaccion execracion malediccion and dampnacion of the lawe abrogated and not to your Adulterers For they do that as the lawe commaundeth not for feare of the lawe but of a redy courage and of a faythfull hert and mynde for they are maried to Christ in deade But Adultrrers are maried to synne and therfore are they vnder the lawe to be punished therby Where ye se your own text returned into your own confusion For ye knowe not what it is to be vnder the lawe ne what is the law in this place â—e who be vnder it nor howe we are delyuered from it and maried to Christ nor howe many kindes of liberty there are neyther vnderstande ye Pauls mynde in these .vi. vij and .viij. Chapter to the Rom. And yet ye take in hand to treat of the difference betwixt the lawe and the Gospell shewinge nothinge lesse in youre boke openinge a perelouse dore to Adulterers to sinne vnpunished putting them not vnder the law Who is so ignorant in the scriptures that knoweth not Moses lawes to be geuen but for a time and but to the Iewes Euen your selfe so ignorant which knoweth not the onely ceremonial lawes to be geuen but for a time to theÌ„ And the lawes Iudiciall and moral whiche contayne in them
therfore do they fondely and peruersely whiche in this our corrupt and peruerse worlde teache libertie before they haue learned them selues and are taught what thing is faith For sithe the nature of man naturallye be prone to slyde from labor to luste it will folowe the libertie of the fleshe and headlongs fall into al voluptuousnes mischief wrapped in the mier of errours and al filthines And why verely they want the bridles of feare fayth and loue of God and of our neighboures Wherfore yf writers were wyse now a dayes before they teache men to be fre Christians from Moses lawes they should incuâ—ke the feare of God into their hertes the fear of the punishmeÌ„t decreed of god for synne and the obedience to faith and to the law which thinge Erasmus consideringe ful diligently dyd wryte thus most wysely eloquently and godly sayinge Moses lawe because for very feare of payne and punishement it helde men in their dutie and office refrayninge theÌ„ from their lustes it is seruyle Moses face is couered whiche couer or veyle was a token of bondage But where as the spirit of our Lorde Iesu whych bringeth to suche secrete prickes that meÌ„ wil vnboden gladly lyue pure and innocently There there is the verye lybertye No man is compelled to beleue But who so truly beleueth the same will willinglye and redilye estiewe all vnclennes and embrace Godly purite and will euen of feruente loue accompleshe more of the lawe willingly then coulde be extorted of the Iewes for the very feare of punishement But returne to this man sayinge thus What els were the ten commanâ—dementes of God then a certayn figure of Christ and of the spiritual lawe Here is fyne figurynge Paul calleth the lawe of the preceptes all spirituall Ro. vij euen the eternall spiritual wyll of God requiringe our spiritual affectes hertesâ— and not oure externe dedis onely For the lawe is contâ—ary to oure carnall affectes sayinge Thou shalt not luste The dedes of the law are the frutes of y e spirit I woulde knowe what thing was fygured by this precept It is I that am the Lorde thy God Thou shalt haue no strang gods in mi sight I know but one of the ten preceptes to be a figure of the verye true reste and Sabbothe from sin and from oure owne willes as Isaie expowneth it For the law and Christ haue contrary operacions as haue Moses the Gospel wherfore one can not be the figure of the other The lawe workethe wrathe The Gospel Christ reconcile vs to God That law maketh syn to encrease Christ remitteth it The lawe accuseth and dampneth Christ wyth hys Gospell delyuereth and saueth And yet sayth this manâ— That al Moses dedes al his wrytings yea and all his lyfe were not els but a mystik figuratyue ymage and similitude of Christ to come Belyke this man is vniuersally sene in al the scriptures namelye in al Moses lawes gestes non except that he dar so vniuersally compare them with Christe making the one holly y e figur of the other when the one is in working effecte contrary to the other as is the lawe to the gospel the letter to the spirite and death to lyfe But and yf he would admit thys diuisioÌ„ of Moses his lawes into ceremonials iudicials and morals taking Moses for his ceremonial sacrifices prist he it tabernacle c. Then had Moses ben the shadowe of Christe as Paule treateth it in the pistle to the Hebr. or els is his saying false For this his saying so absolutlye abrogateth the ten preceptes The figures are al abrogated at the presence of the bodye so shadowed which is Christ. Moses was a minister not a mayster of the churche and yet prince of all the Prophetes Yf a mayster be a coÌ„maunder a teacher and a ruler then was Moses a mayster and chefe gouerner of the church of Israell which church was taught ruled by the same spirit of fayth and religion in Christ to come as is ours in Christ past He coÌ„manded the same preceptes which are now coÌ„manded to vs by Christ his apostles And yf he taketh a master for y â— heade of the churche so was Moses the mayster therof And then he sayth Because the disciples of christ saw non example of Christ to put Adulterers to deathe therfore Christes disciples maye put no man to deathe Are not al christen kinges magistrates applying theÌ„ selues to be taught of christ and folowinge his doctryne christes disciples and why theu may it not stande with Christes disciples to minister in Christes comon weale and execute Christes lawes Then woulde he proue the whole tables of the ten commaundemeÌ„tes to be abrogated And why Because sayth he Christ brake the Iewishe ceremoniall of the Sabboth daye Shoulde we not kepe the other commandementes as to haue on strang goddes To make vs no image c. because christ abrogated the ceremuniall shadowe and sower barke of the Iewes Sabboth It appereth here what learninge this man hath as to erre in so playn a place of the scriptures He should haue learned of Isaye whiche is the very Sabboth Foâ— the prophetes are the expowners of the lawe There is it declared what is oure perpetuall Sabboth and reste from oure owne affectes and will from â—he confidence in our own worckes and to suffer God to worcke his will in vs. And how the externe obseruance of the Sabothe taught them is the spiritual reste he shoulde haue learned into what respectes the Sabboth is ceremoniall wher it is morall And wherfore Christ beinge the body present woulde cause vs and them to ceasse any lenger to beholde the shadow and to loke vpoÌ„ the body being the Lorde of the Sabboth For the ceremonial part therof was the scole master vnto the spirituall obseruance thereof Then he bringeth in the text Gal. vi coÌ„foundinge the priuate mutual dayly offences of brethren preuented with synne done of weakenes of man with the open obstinat impenitent adultery and sayth That because Paul biddeth them that are more spirituall and perfit to heale suche weake brethren that of fraylte be preuented vnwarres of their fleshe or temptore aud so fall into some fault Therfore we may not exhorte and moue the Magistrates to take away open acocustomed obstinat hore moÌ„gers whiche sclaunder and poyson both the churches of Christ and the whole comon weal. No syr These your punishementes to suche Adulterers as ye defende ar to smal for them And I dout not but some good magistrates are spirituall and yet wil they punishe open indurate Adulterers with a sharper weapen then spiritâ— lenitatis or els the realme shoulde sone swarmeful of malefactors incurably Then he bryngeth in the example of the Samaritans and of Christes Disciples whiche woulde haue had fyer to haue fallen doune vpon them for which Christ rebuked them But the offences were not a lyke The Samaritans of ignorance not knowing Christe to be Messias denyed
extenuate and defende their cause they are like to suffer perpetuall hell tormentes yf they repent not in time albe it they here escape the Magistrats handes For these Adulterers whose cause he taketh to defende and we would proue them worthy to be punished accordinge to Goddes lawes synne neither of wekenes nor of fraiâ—tie nor yet agaynst their willes For they haue or els may haue their owne wyues and the women their owne housbaÌ„des But they are suche as be so maried to their owne lustes that they obeye them runninge hedlongs withoute anye resistence or feare of God and his preceptes into their owne fleshely desyers yea it taketh dayly suche rote and custome that as in other countries dronknes is rekened for a vertue so is adultery nowe comonly but a praysed laughter hathe done one the name of prayse and vertue amonge the wicked Also nowe this wicked excuse is nowe inuented That they are not ashamed to say after they haue ben longe maried hauinge many childreÌ„ by their wyues when their lustes moue them to another I was maryed yonge against mywill And euen nowe what reasons and busines begyn to aryse for diuorsements whether the vngilty part after the diuorsement may marye another or what shall the giltie or vngiltie do yf he or she cannot lyue sole what yf both be giltie And who broke wedlocke first whiche all these shameles vngodly contencious and wicked despicions were clerely ceassed yf accordinge to Gods lawes yet excuted in some christen churches or after the ciuiâ—e lawes made by emprours adultery were punished Then he say th Yf I might frely say my mynde in the fre church of the Christen I verely and constantly iudge it neither to be profytable nor necessary open Adulterers taken in adultery to be punished with death Lo here haue ye this manis corrupte iudgemente and his sinfull sentence Nowe yf the Magistrates iudge otherwyse as he here after qualifieth and quidifieth his sayinge according to goddes lawes so must there sentence and Goddes sentences to be neither profitable nor necessarye But God whiche is the euerlastinge wisedome constitutinge his comeÌ„ welth defended with so many good and iuste lawes to be by them preserued thought it bothe necessarye and profitable whose wyll is so immutable that euen the Gentiles were compelled by the lawe of nature to fâ—low the same iudgementes Example ye haue of Thaâ—ar And what plages did God caste vpon Pharao and his house for takinge Sarai from her housbande Abraham yet had not Pharao to do with her Pharao doing it of ignoraunce For when he kuewe her to be another mans wyfe he sent her to him agayne In suche reuerence had euen the very heathen holye wedlocke as the lawe of nature whiche they dirst not violate into a testimony against vs in this matter to rise agaynst vs in the daye of iudgement Agayne when Abimelech toke Abrahams wyfe did not God tell him he was but a dead man and yet had he not offended with her He threatened him death with al his and the king knew not she was his wife but toke her for his sister so fearful were the heathen kinges to violate matrimony what death they loked for yf they broke it And shal we Christians beinge vnder the Gospel Gods lawes grounded vpon the lawe of nature ether defende adultery or not moue the Magistrates to punish it Yf we se it not punished neither by excommunicacion nor by the swerde shal the Christen professors hold their tongues and pennes as would this writer haue vs to do Oh wiked silence A faythful dogge lyinge at his maisters dore wil barke bight to yf the thefe come nighe to breke in to robbe his mayster and shall a Christen professour and minister of Gods worde and of his lawes holde hys peace seinge God robbed of his glory his lawes commaundements brokeÌ„ his holy so auncient institucioÌ„ neuer yet altered now violated coÌ„temned trodeÌ„ vnder fote vnpunished yea and that amonge the Christianes This one thinge dare I constantly saye That except adultery be punished with deathe as God coÌ„maunded or els nowe with paynes as greuose as it shalbe the greatest sclaunder to the realme and to the Gospell so shall it be one of the iuste causes wherfore this realme shalbe plaged that greuously yea and the cause of the damnacion of many This did faithfull Iosephe well se and consyder when his Ladye and misteres quene of Egypt prouoked him therto and resisted it This did holy Iob wel ponder when he sayde Yf my hert hath but lustyd after another manis wyfe let myne owne be abused For I knowe that this iniquite requireth the sentence of death Nowe yf in the lawe of nature when as yet the punishment therof was not writen but in menis hertes this abhominable adultery was so detested and the paynes of death were executed and threateâ—ed theÌ„ muche greater paynes abyde them that nowe knowe the Lordes wil bothe in herte wryten and in expresse wordes and yet contempne it and breake it So that now we are neyther ignorant howe God abhorreth this wickednes what punishmeÌ„t he hath decreed for it There is no externe transgression of any of the commaundementes but accordinge to the grauite of the synne God euer of his iustice ordined and decreed in writinge the iuste forme in punishinge it whiche paynes are yet executed of them to whoÌ„ he hath geuen the swerde And what autorite hath this yonge orator or any maÌ„ more to abrogate the onlye punishment for adultery theÌ„ paynes for murther blasphemy theft or sinytinge of parentes Thus sayth the Lorde God and no man whose will and worde is euerlastinge heauen aud earthe soner to perish then one iote of his lawe to passeoâ—er Whoso committeth adultery with anye manis wife shall die to death bothe the man and the woman because he hathe broken wedlocke with his neighboures wise The same lawe is rehersed also in Deut .xx. Yf this man had poÌ„dered well the highe terrible maiestie and eternall will aud pour almightye of him that spake and decreed this iuste iudgemente he woulde not make so lighte a syde slidynge of adulterye ne take vpon him to defend their cause against Gods worde nor yet to excuse Adulterers and to abrogate the decre of God ne counsel Magistrates to do contrarye to Gods worde ne rebuke and condempâ—e the professours aud teachers of the word for doynge their office inioined theÌ„ of God exhortinge the rulers to punishe this eâ—ormite and comon pestilence and destruccion of comon wealthes Amonge the Heathen Leprianis Adulterers were caried bounde drawn thorowe the citie iâ— dayes and afterward as long as they lyued were despised shamed and forsaken of al honest persons Amonge the Locrenses Zaleucus forbode adultery vnder this payâ—e That the transgressor shoulde haue bothe his eyes put oute And when his owne sonne did offende he vode the iudges as iudges put oute one of
euer abode and abydeth to the worldes ende of the whiche lawe Christ saydeâ— There shal not one iot ne title passouer til al be fulfilled And soner shal heauen and earth perysh then this lawe or couenaunt be anulled There is therfore but one couenaunt or testament in substance and two in the maner of deliueraunce of the same For to oure fathers was it geueÌ„ to worship one God in spirit in faith in innocencie of liuinge they had one rightwismakinge and one redempcion and did se with vs in faith and hope one sacrifice Iesus Christ. But because the maner of the delyueraunce varied as touchinge the tyme persons and the figures of the verite therfore in two diuerse respectes one thing hath two accidentary names which thinge Paul considering sayth Al things happened to them in figures but not so vnto vs for we haue him in verite They reioysed in externe we in spiritual thinges Wherfore that geuinge of the lawe wherby the religioÌ„ was then set forth by figures and ceremonies to the olde fathers is nowe called the old testament But that religion wherby Christ whiche hath fulfilled all thinges in the lawe and prophetes nowe beynge only al in al thinges is deliuered and geuen vs in very dede withoute all figures is now called the new testameÌ„t Not therfore because the fathers had not then Christ the grace of the Gospel and remission of their synnes but because in comparison of the olde and for that the very body at his presence hath abolished the ceremoniall shadowes and figures And this muche be sayde for the difference of the olde and newe testamente for the names therof and abrogacion of the ceremoniall lawes Which this writer knoweth not and therfore thus erreth in the abrogacion of the lawes and especially agaynst that godlye homilie sette forthe by the Kynges Maiestie agaynst whordome and adultery whiche is the eleuenth in ordere and last saue one He reprehendeth the scole diuinite for deuidinge the lawe into .iij. partes ceremonies iudgementes and morall preceptes But he is deceiued for that distinccioÌ„ was made of the most aunceet doctors or any scole diuinite was knowne yf he had redde them And yf he had rede the Bible orderly he shoulde haue founde in the olde testament and in the newe that Christe made of two people one church by suffeâ—ing in his flesh breaking doune the mud wall and hedge of ceremonies abrogatyâ—g but that lawe which made the variaunce betwixt the Iewes vs whiche were only the ceremonies set in the commaunded decrees For what contencion circumcision made berwixt the Iewes and Gentyles and howe it is abrogated by the decree of the apostles ye se in Act .xv. And as for the place this wryter bringeth in for the abrogacion of the indicialls and moralls Coloss .ij. as he vnderstandeth it not so doth he falsify y â— text to rake wrest it for his false purpose For Paules wordes make clere agaynst him sayinge The ceremonies were not agayâ—st vs and therfore they were the morall lawes sayth he whiche he abrogated wherof Paul speaketh Ful litle knoweth this man cleauing to muche to his owne wytte howe the ceremonies were agaynst the Iewes and not agaynst vs whiche neuer had them Yf he had redde and vnderstande Paule Hebr .x. he shoulde haue seâ—e how and in what wayes they were their owne hand wrytinge agaynst theÌ„ selues For the Iewes in kepinge and vsinge the ceremonies declared their owne imperfeccion and spotted consciences For al their sacrifices were as Paul sayth the commemoracion accusacions and testificacioÌ„s agaynst them selues in vtteringe their syâ—ful lyues euerye tyme they did their sacrifices ablucioâ—s c. Hebr .ix. and .x. For in the ceremonies of the Iewes sayth Austen there was rather the confession of their synnes theÌ„ the expiacion In that their sacrifices and ablucions did bewraye them to be impure when they woulde be sene most purest were as sayth Paul it were their owne handes wrytinge whilis they offered wasshed them selues therby testifiynge agaynst them selues to be synners hauing â—ede of offreances and purifiyngs And therfore Paul sayth agaynst the Iewes and not agaynst the Gentiles And euen y â— same text which he so vâ—lerdâ—edly bringeth in for his Adulterers and for the abrogacion of al thre lawes cere â—iudicial moralls Paul before and immediatlye declareth him selfe to vnderstande it of the ceremonies only concludinge wyth this illacion thus Let no man therfore condempne you for meates aud drinckes or for a pese of an holy day c. And this man had redde and vnderstoâ—de this pistle when he toke in hand to read to teache it ere he had learned it he should haue perceyued Paules mynde to haue bâ—ne That the dead sacrificed beastes did as their owne hande writinges declare and tesâ—ifye to the Iewes them selues worthy death and condempnacion aâ—d their washinges to testifie agaynste them selues to be vnclene persons And thus they eatinge the dutye aâ—d testimomonye of their owne condempnacion death aâ—d impurite shewed them selues neuer to haue satisfied for their synnes And therfore Paul calleth those ceremonies their owne hande writinges against them selues For that they sealled vp to them selues their owne dampnacion vnclennes But here ye may perceyue y â— peruerse deuillishenes and deuillish peruersite of the spirit wherw â— this secte is caried whiche when in peruertinge the scriptures it can not proue his erroures then to falsify the almighty word of god it addeth to his own poison where god coÌ„mandeth nothing to be added ne taken froÌ„ his word here he putteth to y â— iudicial lawes and thrusteth them into Paules pure texte and to the hande wrytinge sayinge Verum iudicia chirographum Loke beter of your boke both greke and latyne and tel vs where ye find Iudicia in that place coupled w t Chirographum as I heard your preacher be like at your request I will not name him openlye preache it that the ceremonials and iudicials are bothe abrogated Addinge that the copulatyâ—e was true when both the partes be a lyke true Whiche doctryne he nor you were able to defende when it was afterwarde reasoned at the table ye wote where And here this man noteth in the mergen of his boke all the whole lawes vniuersall of Moses bothe ceremonial iudicial and moral to be abrogated whiche he resy howe detestable it is al men see it for then should we be al law les with his Adulterers to synne in all kynde of synne vnpunished There is no heathen miscreaunt whyche naturally consenteth to y e law egrauen iâ— his hert whervpon the iudiciall and morall lawes of God are grounded that euer dirst say or write the ten commaundemeÌ„tes of God and the dewe punishmeÌ„t ordined of God for breakinge them were abrogated and blotted oute neuer to be obserued Nomeruel this man woulde set Adulterers at liberty in so licenciouse a state God geaunte it that he synâ—e not but of ignoraunce and simplicite not
nothinge more Neyther do ye twyche ye saye the publyk ordinary lawes c. When ye do al that ye maye to destroye them Yf ye take awaye the iudicial and moral lawes as ye abolish them altogether For he that taketh awaye all lawes of God wherof all lawes and Magistrates be grounded taketh awaye the Magistrates and the ministers of the lawes But ye condempne ye saye this importunite in diuines whiche so sharpen and whet the ciuill lawes beyonde all necesâ—ite And then to correct your saying a iuste and plain writer with a good conscience neuer vâ—eth so many correccions ye say Yea verely beyonde their profession But is it not euery Christen manis profession so to loue the glory of God the healthe peace integrite and tranquilite of the Christen churches cities and realmes and so to promoue suche open iniuries and enormities to the rulers by exhortacions sermones and monicions that al suche putrefyed pestelent corrupt members destroyers and sâ—launderers of Christes congregacion may be cut of and punished according to Gods word Then he sayth It is the part and dutie of the professors of the worde to preache the forgeuenes in the Gospel and to inuite the people to repentaunce to lead the weake with the spirite of softenes and the hardnecked obstinat impenitent inflexible to leade them from their synnes and not from their lyues And is it not the parte of a preacher first to preache theÌ„ the law to shewe theÌ„ their synnes ere they preache them the Gospell of forgeuenes men muste knowe and acknowledge their synnes with repentaunce er they be forgeueÌ„ But what and youre Adulterers will neyther hear lawe nor Gospell nor any repentaunce preached but wilbe soner led from their lyues then from their synnes muste not those obstinate hardnecked Adulterers be kâ—t of with the swerde aud that by Goddes worde And wyl not you haue vs to preache and to teache this lawe of God Ioan and Christ began at the law to preache the Gospel Wherfore els do the Magistrates beare the swerde but therwiâ—h to correcte and cut of them whom Goddes worde can not refrayne from their open wikednes God first to represse oure affectes commaundeth vs not to lust ne to desyer or to haue anye concupiscence of any other thinge then oure owne Whiche barre yf it can not holde vs yet he setteth before vs another barre to brydle vs from the acte saying Thou shalt not commit adultery nor steall nor kyl c. And yf this barre wil not hold vs then hath he constituted the Magistrates wyth his lawes to punish the transgressors with death whiche is the last remedy to destroye the offender But yf we could kepe the first and most perfit lawe so neded we not the seconde nor the third But when God did foresee that nether the first nor the second barre coulde brydle such prefracte Adulterers and murtherers from the externe acte but that they woulde brydelles runne into the opeÌ„ dead vnto the great destruccion of the comen wealth and intolerable corrupcion of the Christen societe theÌ„ he added the thirde and last remedy both holsom profitable and necessary not so rigorose ne cruell as this man wryteth Yf it be lawful for the Magistrates to eâ—ecute death vpon them why is it not as lawful for the preacher to exhorte theÌ„ to their lawful office yf they neglecte it God commaundeth vs not to be angrye which natural sore and vice in vs to heal it and that it shoulde not breake forthe into the hurt of my neyghboure He commaundeth vs not to kyll whiche yoke yf we cast of and slaye the man then is there the thirde degre present euen the slayer to be slayne And this is the thirde part and last degre of the lawe so adioyued and annexed in the seconde that the one can not be abrogated without the other And therfore to be sure this man abrogateth the whole law for his Adulterers sake Yf ye suffer all adulterers and malefactors to syn tyll they be all slayn wyth the swerde of this new broched spirit EnglaÌ„d is lyke to sâ—arme ful of theues and Adulterers to For what and yf these synners wyl not be touched wyâ—h the very swerde of Goddes spirit â—ut so violently resist it that they will turne the poynt therof into the bellies of the true teacher Truly your spirit is al to weak to enter where Christes spirit taketh no place Christe commaundeth not to geue so holye thinges to dogges nor to cast perels before swyne But you wyll haue your incurable Adulterers not by feare of death to be brought to continencie but by the worde whiche they wyll neyther heare ne beleue but thrust it froÌ„ them The original vice and sore of adultery sayth he lyeth depe in our concupisceÌ„ce whiche must be first cured I praye you in whiche of all the moste perfitest iustified was the original concupiscence so cured that he nether lusted ne desired at any tyme contrary to gods wil your presupposicion is impossible wherof ye know what foloweth But and yf the fleshe be corrupt wyth concupiscence the seuerite and crueltie of the externe lawes shal do nothinge Yisse verely for whome the feare of god refrayneth not yet the feare of the lawe whiche is death holdeth them from the externe acte For what feare the swerde borne of the Magistrates smyteth into malefactors hertes Paul expresseth with many terrible sentences and much more feare it bringeth when it is iustely withoute affeccions and respecte of persones ministred and truely executed yea and that when the inwarde lustes and concupiscence rage and is not mortified This spiritual sore meaninge the concupiscence sayth he muste be healed w t spirituall medicines that is with the worde of God Yf this be true so woulde ye haue no seclare Magistrates whiche thinge the Anabaptistes holde For what synne is there but it cometh oute of the concupiscence of the spiritual part of man which is his soule consenting to synne Wherof synne gendred and death folowinge the man is called fleshe and the synnes the workes of the fleshe Now call them carnal or spirituall sores as ye lyst Belyke ye call lechery a spiritual sore because the spiritualtie after they had forsaken their own wyues and vowed their chastite and consyderinge none so lyke to lyue in adulterye as them selues then they deuolued the iudgementes of this spirituall sore of adultery from the laite into their owne spirituall courtes that one lecherouse stalland might â—law eche others bake And now was lechery called nomore a carnall sore but a spiritual to be healed with a spiritual medicyne with what thyncke ye with the worde of God No for they knew it not They layd their own syge leaues therto that is their dayly darck confessions penances satisfaccions and misses and as they dayly synned so were they daye by day in healinge and neuer cured But he that was foule was euery daye the filthier as Ioan write â—hiâ— his Apo. Then this man argueth thus