nunc cuÌ„ christo â–ª sicut illi prophetae omnes viuunt cuÌ„ christo Sainte Paule liueth nowe with Christ as all those Prophetes doeth Agayne Sainte Austen speakinge of the gate or porte of paradise whiche Christe opened the daye of his death writeth thus Per haÌ„e ingressus est Petrus per hanc ingressus est Paulus per hanc omnes sancti Martyres intraueruÌ„t Thorow this port S. Peter entred into heauen through this gate s Paule weÌ„t into heaueÌ„ through thys gate al the holie Martyrs entred into heaueÌ„ Saint Basill beleued the same Basil epist 67. when he saied thus Mortuus est uir qui columna erat stabilimeÌ„ tum ecclesiae imo magis ad beataÌ„ uitam sublarus à nobis abscessit The man is deade whiche was the piller and the establishemeÌ„t of the churche Naye rather hee taken froÌ„ vs is goone into heauen Abdias which was of the Abdi lib. i. â—ist â—â—postilicâ— lxxii disciples which Christ sent in to the worlde afore him to preache saieth that Saint Peter saied when he shoulde be crucified Quare scitoâ—e me ad hoc ipsum festâ—are ut carne exutus domino assistam Wherfore knowe ye that I make haste vnto this same thinge that I beinge vnclothed of the fleashe maye be present with our lorde Again he witnesâ—eth that S. Lib. v. â—ist apâ—â— Iohn euangelist sayd vnto one Andronicus weping muche for the death of Drusâ—ana Ita ne fleueris quasi ignores quo illa concesserit Nescis illam conuâ—rsationem esse meliorem quae in coelo est ad quam saÌ„cta fidelis Drusiana traÌ„ siuit expectans spem resurrectionis ex mortuis Doest thou so weape for her as thoughe thou knewest not whether shee is goone Doest thou not knowe that that conuersation is better whiche is in heauen vnto the whiche the holye and faiethful DrusiaÌ„ is passed out of this life looking for the risinge vp againe from death vnto lyfe Oecumenius a Greake writter expouÌ„ding these wordes of s Steuen Actes vii receaue O lorde Iesu my spirite sayeth Hinc ostenditur iustorum animas á corporibus liberatas nequaquaÌ„ in infernum desceÌ„dere sed traÌ„s mitti in manus Dei viuentis â–ª The fifte chapiter That it is lawfull and good to put fiaunce esperaunce or trust in our good workes nexte after God as in his giftes whiche thinge Luther Buâ—â—â— Peter Martyr semblable others deuiâ— Also that we maye lyue godlye for the heauenlye rewarde THe Prophet did putte trust in his good works when he sayed Memento Psal cxxxi do mine â–ª Dauid omnis mansue tudinis eius Remembre Dauid O lorde and all hys mekenes Euen so did the good kinge Eze iiii Reg. xx chias sayinge Memento domine quo modo ambulauerim coram â—e in veritate in corde perfecto c. Remembre o Lorde howe I haue walked that is to saye howe I haue liued before thee with a perfite faieth and haue dâ—ne those thinges whiche pleaseth Phil. iii. thee Sainte Paule confirmeth this doctrine when he saith Nostra conuersatio est in coelis vnde expectamus dominum nostrum Iesum Christum ce Our liuynge is heauenlye and therfore we looke for oure lorde Iesu Christe whiche wyll refourme oure vile bodyes and make them lyke vnto his glorious bodie Christe sayed Sunt Matth. xix eunuchi c. Ther be some men whiche haue chosen a continent lyfe for the kyngdome of heaueÌ„ as their stipende and rewarde Mooreouer saied not the holye Prophete Dauid Inclinaui cor Psal L. xix meum c. I haue bowed mye heart to kepe thy righteous coÌ„inaundementes for a rewarde Commendeth not sainte Paule the Colossians because they exercised Loloss i. Hebr. iâ— xii â–ª charâ—â—ee and gaue alines propter spem repositam eis in coelis for a rewarde layed vp in heauen whiche they so doing hooped to haue Saieth he not that Moyses preferringe the He. xi xii reproches which he suffered for Christes sake before the riches of Aegypte looked vpon the rewarde to come â–ª Saith he not also that Christ when he suffered looked vpon the ioyes whiche he shoulde haue by hys passion Now heare what some The doctours sâ—nâ—ences of the olde doctours saye in this matter and first saint Austens minâ—e whiche sayeth Sâ— pro remissione Tom. sâ—r lx de tempore peccatorum amore vite aeâ—eâ—nae eleemosy nà dederis â—otum dextera facit If thou doe geue an almes for to obtayne remission of thy synnes and for the loue of euerlastyng lyfe thy ryght hande doth altogether that is to saye it is well doone Saint Basyl saieth Iustus est is qui nos ad tolerandos agones Basil epist lx Lege Bas de ve ra virginitate et ad interrogationem 135. praemijs inuitat God is righteous which sterreth vs with rewardes to suffer fightes Howe often tymes did Christ moue the people to lyue godlye by promysing to them euerlasting lyfe Saith he not amongest the rest Hoc fac viues Do thou this that Luke x. is to say helpe thy neadie neighbour with almes geuinge and thou shalt liue euer Why then maye not I leafullie lyue well vpon hope of that euerlastinge lyfe whiche he promiseth to vs that doe well and continue in doinge well vnto our liues end as Paule dyd Saint Paule saieth Non sunt condigne passiones c. The afflictions or tribulations Rom. ix of this lyfe are not worthye the glorie to come Whiche he wrot to prouoke vs to suffre aduersitees patientlie hopyng to obtain thereby that reward This is manifestlye taught by the scripture sayinge Fiducia Tob. iiii â–ª magna erit omnibus coram Deo summo eleâ—mosyna facientibus eam S. Chrisostome expresseth the same playnelye writynge Chrisost hâ—m vâ—u Math. thus Vnusquisâ— nostrum in nulla re alia spem suam nisi post dei misecordiam in morum honestate constituat Let euerye one of vs put his affiaunce and truste in no other thynge nexte after Gods mercie but in the honestie of maners Agayne he sayeth Homi. lxvi in Ioannem Math. xx expoundinge these Christes wordes Non est meum dare vobis ce Dominus illo compellebat in gratia Dei primum deinde in Iaboribus proprijs omnem salutem spem gloriae reponere Our Lorde moued vs thither to put first all our saluation all our hope and esperaunce of the glorie to come in Gods grace and then afterwarde in our owne labours Thirdelye To â—ii coÌ„tione â–ª 4. delazaro he writeth after this sorte Ingens bonum in tuis ipsius benefactis collocare speÌ„ It is a very good thynge to putte truste in thyne owne good dedes Vt scires quód eleemosina est beneficium opusque tuuÌ„ non simpliciter iâ—â—â—norum amicitijs sed in amieitijs per maÌ„mona pâ—rtis Christus iustâ—â— te coÌ„fidere dicens Facite vâ—bis amicos etâ—
other while her husbande liueth or els she ought to be reconciled vnto her husband Also he sayeth I founde abriefe Tom. iii. epist ad AmanduÌ„ letter ioyned vnto thine Epistle and thy commentarie in whiche these wordes were written Aske or demaunde of him that is to saye of me whether a woman which her husbande being forsaken for aduoutrie another married thorow force maye without penaunce be receaued in to the communion of the churche that man yet alyue whiche she had forsaken for his aduoutrie The whiche thing when I readde I remembred thys verse of Dauid Psalm 140. They doe it to finde excuses for the defense of their synnes We al are men that fauour our owne vices and doe impute vnto the necessitie of nature that thinge whiche we doe commit through our own frewyl As if Maâ—s free wyll a youÌ„g maÌ„ should saâ—e I suffer force or violence of my bodye the heate of my fleashe driueth or inforceth me to synne The instrumentes of my priuie membres and the complexion of my bodie desier a womans companye Aunswere therefore to the sister whiche asketh of vs touchinge her estate not with mine but with the Apostles sentence Mulier quae sub viro est viuente viro astricta est legâ— quòd si mortuus fuerit vir eius liberata est á lege viri Ergo viuente viro adultera est si duxerit alterum virum Marke this wel reader Et in alio loco Mulier alligata est legi quanto tempore viuit vir eius si autem dormierit vir Rom. vii eius liberata est cui vult nubat tantum in domino Omnes igitur causationes Apostolus amputans definiuit apertissime viuente viro a dulteram esse muâ—ierem si alteri nupserit That is to saye the woman that is maried is bounde to the lawe as longe as her husbande liueth But yf her husbande be dead she is fre from the lawe of him She is then a breaker of wedlocke yf she be maried to another husbande her first husbande being alyue And in another place S. Paule hath the same affirming that there is no cause but death 〈◊〉 â—or .vii. onelye to breake the bonde of mariage Wherfore the Apostle takinge awaye all causes that can bee alleged determineth moste plainelye that the woman committeth aduoutrie yf she doe marrye another man her husbande liuinge S. Hierome 〈◊〉 Hierom. addeth these woordes there I wyll not that thou brynge for the to me the rauishers violence the mothers persuasion the authoritie or styrringe of the father the companie of the kinâ—folke the deceite of the serâ—tours and the contempt of them or others the endomages of the housholde goodes Quam diu viuit vir eius â–ª licet adulter sit licet Sodomita licet flagitijs omnibus coopertus ab vxore propter haec seelera derelictus maritus eâ—us reputatur cui alterum virum ascisere non licet Nec Apostolus haec propria authoritate decernit sed Christo in ii â—or â—iii se loquente Christi verba secutus est qui in euangelio aiâ— Qui dimitâ—it Maâ—h xix vxorem suam excepta fornicatione facit eam maechari et qui dimissam accepiret adulter est Animaduerte quid dicat qui dimissam acceperit adulter est â—iue ipsa dimâ—serit virum â—iue 〈◊〉 viro dimissa sit adulter est quieam acceperit As longe as her husbaÌ„d liueth sayeth S. Hâ—erom aunsweringe to the question before spoken of althoughe he be an aduouterer althoughe he be a synner agaynst nature or elles Note this against all the whole raâ—iement of the Lutherans and Swinglians full of all kindes of vices and be also forsaken of his wyfe for these synnes he is iudged her husbande and she maye not lawfully marrye another whiles he liueth And the Apostle decreed or determined not thys thing of his owne authoritie but he folowed Christes wordes whiles he spake in hym whiche sayeth in the Euangelie He that putteth awaye hys wyfe except it be for aduoutrie maketh her commit aduoutrie and he whiche marieth her that is so putte awaye is an aduouterer Note well what Christe sayeth He that receyueth her to his wyfe that is putte awaye from her husbaÌ„d is an aduouterer whether she had forsaken her husbande or els her husbande had forsaken her he whiche taketh her committeth aduoutrie Then S. Hierom making an end of this doubt in the whiche his iudgement was required Sayeth Ergo ista soror quae vt dicit vim passa est vt alteri iungeretur si vult corpus Christi suâ—câ—pere non adultera repuâ—ari agat poenitentiam ita dumtaxat vt secondo viro qui maritus appellatur sed adulter est à tempore poenitentiae non copuletur Wherefore let this syster which as she saieth was enforced and compelled to marrye vnto an other man doe penaunce if shee wyll receaue Christes body and be not couÌ„ted an aduoutresse but so onely let her doe penaunce that from the tyme of it shee be no more coupled with the seconde man which is called a husbande but he is an aduouterer Heather to S. Hierom. Is not this manifestlie written in this mattier What maÌ„ that is wise wil not beâ—eue S. Hierom following the scriptures rather theÌ„ the lutherians hauâ—â—ge for their opinion no scripture rightlye taken S. Bâ—de our countreye man iudged the same writynge thus Nulla causa est dei lege Lib. â—in MarcuÌ„â—ol xxx praescripta vt viuâ—nte ea quae relicta est alâ—a ducatur There is no cause written in Gods lawe This was wrytten aboue viij 〈◊〉 yeres past that another wyfe shoulde bee maried whiles she liued which was leâ—te or forsaken What madnes was in Peter Martyr Iohn Hoper and suche other of that sorte to teache and defâ—â—de the contrarye to thys doctrine grounded vppon the holye Scriptures the old godlye Doctours and the Counsels Is this to refouâ—â—ne Christes reâ—igion as they pretende to her purenes whiche they falsely affirme that she had lost here â–ª But I wil go forward for the further confutation of thys opinion Adam by inspiration of the holye Ghost sayed of hys wife Eue. Hoc nunc os ex ossibus meis ce Thys bone is of my bones and thys fleashe of my fleshe for whiche thynge the man shall forsake hys father and mother and he shall cleaâ—e faste to his wyfe and they shall be two in one fleshe The which wordes declare as Christ witnesseth that mariage ought not to be broken for anye cause touching Math. xix the band knot of it Christ addeth to these wordes of AdaÌ„ and sayth quod Deus coniunxit homo noÌ„ separet MaÌ„ can not or ought not to deuide theÌ„ whiche God hathe ioyned together in matrimonye Then the Pharisees sayed to Christ Why then did Moyses bydde the man to geue hys wyfe a byl of diuorsement and so to leaue her He aunswered to them and sayed
Quà m sit autem malum quà mque sollicite effugiendum si quis de hoc quod domino vouerit aut retinere aut repetere aliquid mortificatione pertentet exemplo sunt Ananias 〈◊〉 v. Saphyra quos de precio agri quandam partem infoeliciter subtrahentes non solum vox apostolica tanque diuini iuris peruasores incre puit sed etiam seueritas iustitiae coelestis occidit Si quis igitur rem iam deuotam carnali victus illecebra crediderit denuo reposcendaÌ„ non est legitimus rei possessor sed diuini iuris pronunciatur inuasor Nec immerito continenciae iam deuotae violator immuÌ„dus audit quod pecuniae auarus audiuit haec ille Is not thys manifestly written agaynste breakers of Marke this ye votaries and vowe breakers theyr vowes of chastity voluÌ„tarye pouertie Se we not here most manifestly what great indignatioÌ„ of god yea what great daÌ„nation in hel the votaries doe incurre which voluntarily haue broken their vowes now doe obstinatly styll perseuer in their fleshly fylthy wickednes most blyndly most boldly most desperatly drowned in carnal lust wtout recouerie or hope of ameÌ„dement Do not all men se here also how they haue falleÌ„ froÌ„ sine to sinne so that euer one sinne hath ben punisshed by an other more greuous And this is one of the greatest punishmeÌ„tes that may be But of thys matter I wyll by Goddes helpe speake more at large in another treatise Some of the auncient doctours sentences written agaynst the marririages of them whiche had made a vowe of continuall chastitie and continencie Oâ—cumenius an olde Greake writer thus hathe declaringe 〈◊〉 i. Cor 〈◊〉 these Sayncte Paules wordes If a Vyrgen doe marrie she synneth not Varginem hoc loco appellat non eam quae Deo consecrata est sed innuptam puel lam Nam quae Deo consecrata est 〈◊〉 si nupserit Christo reddit cum adulterum cui nubit When S. Paule sayth that yf a virgin marrye she offendeth not God he calleth not her in thys place a virgin whiche is whollye geuen to God by a vowe of chastitie but a damsell or a wenche vnmaried For yf she marrie Reade ye married noÌ„nes and beware of danger whiche hathe vowed chastitie or virginitie she maketh him to whome she marrieth an aduoutrer agaynste Christe her husbande The godly and good Christian Emperour Iouinian Tripar histo lib. 7. cap. 4. made a lawe that who so euer married a nonne or a virgin that had vowed chastitie shoulde suffer death therfore S. Hierom is playnlye agaynst Hierom. lib. i. contra Iouinia 〈◊〉 the marriages of theym that haue vowed chastitie writyng after this sorte vpon these wordes of Paule If a virgin doe marrie she doeth not synne 〈◊〉 Lim. v. Non illa virgo quae semet cultui Dei dedicauit Harum enim si quae nupserit habebit damnatinem quia primam fidem irritam fecit Paule sayinge yf a virgin marrye she synneth not dyd not meane that virgin whiche had once for euer geuen her selfe by a vowe of chastitie or virginitie to serue or worshyppe God For yf anye one of them shall marrye she shall be damned because she hathe broken her fyrste faythe geuen to God when she vowed to hym virginitie Peter Martyr folowynge therein the frere Decolampadius Bucer and other the Lutherians and Swinglians whiche marryed agaynst their professions and vowes affirmeth and defendeth with a shameles face that it is not lawefull to vowe continuall chastitie and that men and women may without faulte marrye althoughe they had vowed the 〈◊〉 Is this to refourme Christes religion defaced as they at the least doe pretende and 〈◊〉 it agayne to her 〈◊〉 estate and purenesse 〈◊〉 was at the beginninge of the churche But heare S. Hierem agayne sayinge Virgines quae post consecrationem nup 〈◊〉 i. contra Iouimanum serint non tam adulterae sunt quaÌ„ in cesiae The virgins whiche doe marrie after their profession are not so muche aduoutresses as synners agaynst theyr promisse made to their spirituall espouse Christ Reade hym ad Sabinianum where he sayeth that he which marrieth a noÌ„ne committeth aduoutrie agaynst Christ her spouse and husband Heare nowe Epiphanius whiche was almoste xii hundreth Epiphanius coÌ„tra apostolicorâ— haeresâ— anno do mini 369. 〈◊〉 passed and sayeth Tradlde unt sancti Dei apostoli pec 〈◊〉 esse post decretam 〈◊〉 ad nuptias conuerti Et scripâ—â— apostolus Si nupserit virgo non peccauit Quo modo 〈◊〉 hoc cum 〈◊〉 concordar Imo 〈◊〉 virginem dicit quae non est dicata Deo ce The holye Apostles of GOD haue The apâ—stles lawe that vowes shoulde be kepte â—aughte that it is synne to 〈◊〉 vnto marriage after vir ginifie is decreed to be kepte And the Apostle Paule hathe written If a virgin do marrye she hath not synned How thâ—â— doeth this saying of S. Paule agree with that the Apostles teachynge Yea the Apostle rather speaketh of that virgin whiche is not offered or geuen to the seruice of God by a vow of chastitie Ambrose accordeth with thys godlye doctrine wheÌ„ he sayth Melius est nubere quà m Ambrosius ad virgineÌ„ lapsaÌ„ cap. 5. 〈◊〉 i. de iustificatione virginis cap. 〈◊〉 et lib. 3. virginitate uri Hoc apostolicum dictum non ad pollicitam pertinet ad non duÌ„ velatam Coeferum quae se spopondit Christo sanctum velamen accepit iam nupsit iam immortall iuncta est viro Et iam si voluerit nubere communi lege connubij adulterium perpetrat ancilla mortis efficitur It is better to marrye then to burne Thys saying of the apostle appertaineth not to her which is promised to god by a vowe to her that is not yet couered with a vele But shee whiche hathe promised herselfe to Christe to be hys espouse or wyfe and hathe taken the holie vayle is nowe maried is nowe ioyned vnto an imortal husbaÌ„d And if she wil now marie by the commen lawe of mariage shee committeth aduoutrie she is made the bonde seruaunte of death Is it not then a great madnes to followe Peter Marryr August lib. 〈◊〉 ca. vii de peccatorum c. Lib. de hares ca. lxxxii doctour Thomas Cranmer and such others defending the heresie of Iouinian condemned by saint Austen saint Hieroin and manye other notable clerkes and to forsake these holye fathers lessons the determinations of diuers counselles Con. ElibertinuÌ„ ca. xiii sub Siluestri Con. Chalce cap. xvi established with the worde of God Our lorde God of his rendre goodnes and great mercye take this blyndnes out of mens hartes that they may retourne vnto the catholyke churche out of the which they are gone and are cleane diuided from it by a scisme mooste dainuable when they forsoke the mother churche as sainte Ireneus and sainte Cyprian calleth it whiche is Rome The greate learned man sainte