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A04695
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A contrarye (to a certayne manis) consultacion: that adulterers ought to be punyshed wyth deathe Wyth the solucions of his argumentes for the contrarye. Made by George Ioye.
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Joye, George, d. 1553.
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1549
(1549)
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STC 14822; ESTC S120472
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40,793
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110
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Goddes worshippe oure fayth and loue to be the perpetual will of God geuen to al nacioÌ„s And that the transgression of the same lawes must be punished according to the grauite of the synne Shew vs where Christ tempered or minished in any wordes of his the punishment for blasyhemers false prophetes for murtherers and Adulterers and woulde the Magistrates to not punishe them with death bringe forth your scriptures For we know that he hath geuen the rulers the swerde and that not in vayne The law of God abrogateth not the lawes of nature but confirmeth theÌ„ but the lawe of nature punished adultery with deathe as it is before shewed or els why is the punishment of adulterye more abrogated then the punishemente for theft aâ—d murther are they not all a lyke preceptes Thou shalt not kill nor â—tele nor committe adultery Adulterye was thought once of God to be as greuouse a sinne as was blasyhemy false doctryne witchcraft enchauntings sinitinge and killinge of father and mother and therfore was punished a lyke And is adultery now no synne or a lesse sinne then it was in Moses tyme Then he sayth What is more true and iâ—steâ— then the lawe of God whiche procedeth of it self righteousâ—es And though god punished it sharpely yet may it not be sayde he did it vniustly Yf Goddes lawe procedeth out of righteousnes and his righteousnes endureth for euer why then wyl ye abrogate hys euerlastinge rightwyse wyl and lawe to punishe adultery will ye exalt your selfe aboue God and his righteousâ—es Sinne is now as odiole to God as euer it was and with greuoser plages are they worthy to be punished whiche knowe no we his wyl wil not obey it Suerly all the rethryke ye haue can not defende youre Adulterers from the iuste punishment w t deathe but to folis and to men corrupte with the same filthy scabbe perchaunce your boke may seme somwhat plausible and pleasaunt In some places ye wonlâ— seme to haue them punished but not w t death and in some vnpunished for that ye set them not vnder the lawe and the lawe to be abrogated and the sinne to be healed by Gods worde with softenes and leâ—ite and mercifully to be forgeuen because they are after you vnder grace maried to Christ. So that your colours of corrected contradicions and contrary correccions fyght greately emonge theÌ„ selues yf the state of your cause scope of youre argumentes be diligently obserued Then thus ye saye Christ abolisheth not the former lawes as vniuste but with leâ—ite he tempereth the seuerite and rigore of them so that now they be put in vse not to dampne by strength to rule and not to byâ—de to pryke and not to kyll Christians It is no poynt of a wryter to entitle and propoune one thiâ—ge and to deduce his arguments into another contrary ende Althoughe the lawe condempâ—e not iust ChristiaÌ„s yet canne ye not delyuer your Adulterers from the condempnacion se ueryte rigore bonde and pryke to kyll them proue by Goddes worde that the punishment decreed in Moses lawe for Adulterers is abrogaâ—ed and stand not in streâ—gth proue that Gods lawes are cruell rigorose to sharpe for tâ—â— synne coÌ„mitted Proue where by his worde they should be tempered with leâ—ite and pity vpon anye obstinate accustomed Adulterer theâ—e or murtherer Ye saye that nowe those lawes be put in vse not to dampâ—e to rule and not to bynde c. But what and yf Goddes lawe can neyther rule nor bynde nor with prickynge nor kyllinge bringe and pluck men from their open adultery theft and murther What wyll ye then do with youre softe leuite and pity to youre adulterose Christians as ye call them Here ye argue coÌ„trary to your institucioÌ„ of the vse of the lawe concerninge iuste men and Christians for whom the lawe iudiciall is not ordined as Paul sayth as thoughe the lawe had the sawe vse strength and effect vpon iust and vniust wysely Then he bringeth in the example of the brason serpent coÌ„pared to Christ which the price payd for synne shoulde put y e law out of strength effect for malefactors saying No nother wyse the serpeÌ„ts styng taken away the serpent abydeth may hisse but to stinge he can not Lo the lawe may hisse at his Adulterers that is geue them a flap with a foxtaile and hurte them not He woulde the iuste lawes of God to lese their strengthe by Christes cominge whiche came to fulfyll them and not to breake them that they shoulde not condempne Adulterers wherof Paul sayth the letter that is the lawe slayth But he sayth the lawe now ruleth whome Euen them that will not be ruled and not to bynde them to their owne wiues What a regimeÌ„t and bond of the lawe this man dremeth I can not tel Paul sayth out of Osee That nether the stinge of death whiche is synne nor the strength and power of the sin which is the lawe shal not be taken away tyll Christ hath put al his enimies vnder his fete and delyuered vp his kingedome to his father But be lyke this man imagineth suche an holy churche in this world as shalbe after domes daye when all rightwisnes onlye shal dwell upon the earthe .ij. Pet .iij. But ye shall knowe when Christ came he payd the price for al penitent synners and true beleuers y t receyued the benefite of their redempcioÌ„ and not for comon Adulterers that will not receyue Christ and his lawes For Christ is no gift to them that wil not receyue him Christes bloude is no suche a gift to them that thrust it from them by infidelite trede it vnder their fete contempne so rich a redempcion Of which sorte are they that thincke adultery to be no synne ne punishe worthy but withoute all feare of God and man persiste in their filthy lyuinge Christ expowned that similitude of the brason serpent far otherwyse then this man wresteth it for Adulterers He applyed it to y e beleuers in him sayinge As Moses exalted the serpent in the wyldernes so must the sonne of man be lifted vp on the crosse that al that beleue in him peryshe not he sayth not that Adulterers whose lyfe sheweth them not to beleue in Christ perish not nor yet to not be deliuered froÌ„ y t iuste punishment of the lawe For they that loked not vp to the serpeÌ„t Christ by fayth hanginge vpon the crosse dyed of the serpents stinginge Neyther is the stinge of the lawe plukt out of them that loked not vp to the brasen serpent And therfore ye are but a peruerter of Christes wordes Then in alledginge Austen ye condempne your selfe For he speketh there playnely of the heauye multitude burden of ceremoniall lawes and not of the iudicial and moral lawes And theÌ„ to vse youre colour of correccion or rather contradiccion ye saye Here I wyll not play the patrone of carnal lycence to cause men to synne vnpunished which wil not repent When ye contende to proue and defende
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