The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

¶ The .xii. Chapter. Of the discipline of the Chirch, wherof the chefe vse is in the censures and excommunication.

THe discipline of y^e Chirch, y^e entreating wherof we haue differred vnto this place, is brefely to be declared, that we may at length passe ouer to the rest. But that same for y^e most part hangeth vpon the power of the keyes and spi∣ritual iurisdiction. That this may be the more easily vn∣derstode, let vs diuide the Chirch into twoo principal de∣grees, that is to say the Clergie, and the people. Clerkes I call by the vsual name those y^t execute publike ministerie in the Chirch. Firste we wil speake of common discipline, to which al ought to be subiect: then we will come to the Clergie, which beside that common discipline, haue a seuerall discipline by themselues. But because many for hatred of disci∣pline do abhorre the very name therof, let them heare this: If no felow∣ship, yea no house though it haue but a small householde, can be kept in righte state without discipline, the same is muche more necessarie in the Chirch, whoes state ought to be most orderly of al. Therefore as the doc∣trine of Christ which bringeth saluation is the soule of the Chirch, so discipline is in stede of sinewes therein: wherby it is broughte to passe, that the members of the body hang together euery one in hys fyt place. Wherfore whosoeuer do either desire to haue discipline taken awaye, or hinder the restoryng therof, whether they do it of set purpose or by vn∣aduisednesse, verily they seke the extreme dissipation of the Chirch. For what shall betide, if what is lustfull to be lawfull to euery man? But so would it be, if there were not with the preaching of doctrine adio••∣ned priuate admonishmentes, corrections, and suche other helpes whiche susteyne doctrine and suffer it not to bee idle. Discipline

therfore is as it were a bridle, wherwith they may be holden backe and tamed which coltishly resist against Christ: or as it were a pricke, wher∣with they that are not willing enough may be stirred vp: and somtyme, as a fatherly rod, wherwith they which haue more greuously fallē may be chastised mercifully and according to the mildenesse of the Spirite of Christ. Sith therfore we do now se at hande certaine beginninges of a horrible wastenesse in the Chirch, because there is no care nor order to kepe the people in awe, very necessitie cryeth out y^t there is nede of re∣medy. But thys is the onely remedy, which both Christ hath commaun∣ded, and hath alway ben vsed among the godly.

[ 2] The first fundation of discipline is, that priuate monitions shoulde haue place: that is to say, that if any man of hys own accorde doe not hys duty, if he behaue himselfe licentiously, or liue not honestly, or haue committed any thyng worthy of blame, he should suffer himselfe to be admonished: and that euery man should study to admonish his brother when occasion shall require. But specially let the Pastors and Prestes be watchefull to doe thys, whoes office is not only to preach to the peo∣ple, but in euery house to admonish and exhort if at any tyme they doe not sufficiently preuayle by generall doctrine: as Paule teacheth, when he reherseth that he taughte priuately and in houses, and protesteth that he is cleane from the blood of all men, because he hath not cessed with teares day and night to admonish euery one. For doctrine doeth then obteyne force and authoritie when the minister not onely doth de∣clare to altogether what their duty is to Christ, but also hath power and order to require the keping therof of them whom he marketh to be either not obediente to doctrine, or slouthfull. If any man doe either stubbornely refuse, or in going forwarde in hys faultes, do despise such admonishmentes: when he hath ben the seconde tyme admonished with witnesses called to it, Christe commaundeth them to be called to the iugement of the Chirch, which is y^• assemblie of Elders: and that there they should be more greuously admonished as it were by publike au∣thoritie, that if he reuerence the Chirch, he may submitt himselfe and obey. But if he be not hereby subdued, but do continue in hys wicked∣nesse, then he commaundeth hym, as a despiser of the Chirch, to be putt away from the felowship of the faythfull.

[ 3] But because he speaketh here onely of secrete Faultes, we must make this diuision: that some synnes be priuate, and some publike or openly manifest. Of the first sort Christ sayth to euery priuate man, Reproue hym betwene thee and hym alone. Of manifest synnes Paule sayth in Timothee, Reproue hym before all men, that the rest may haue feare. For Christ had sayd before, If thy brother haue offended agaynst thee. Which wordes, (against thee) vnlesse thou wilte be contentious, thou canneste not otherwyse vnderstande than vnder thyne owne secret knowlege, so that there be no moe priuie to it. But the same thyng whiche the Apostle teacheth Timothee concernyng the rebukyng of them openly that sinne openly, he hymselfe folowed in Peter. For whē Peter synned euen to publyke offence, he did not admonyshe hym apart by hymself, but brought him fourth into y^e sight of the Chirch. Therfore this shalbe the right order of doing, if in secret faultes we goe forward according to those degrees that Christ hath set: but in manifest faultes,

we immediatly procede to the Chirches solemne rebuking, if the offense be publike.

Let this also be an other distinctiō: that of sinnes some be defaultes, [ 4] other some be wicked doinges, or haynous offences. To the correcting of thys later sort, not only admonishment or rebuking is to be vsed, but also a seuere remedie: as Paule sheweth which not only chastised wyth wordes the Corynthian that had committed incest, but also punished him with excommunication, so sone as he was certified of his wicked dede. Now therefore we beginne better to se how the spiritual iurisdic∣tion of the Chirch, which punisheth sinnes according to the word of the Lorde, is the best maintenance of health, and fundation of order, and bonde of vnitie. Therefore when the Chirch doth banish out of her cō∣pany manifest adulterers, whoremongers, theues, robbers, seditious persons, periured men, false witnesses, and such other, againe obstinate men, which being orderly admonished euen of small faultes doe scorne God and his iugement: she taketh nothing vpon her selfe without rea∣son, but executeth the iurisdiction geuen her of the Lorde. Moreouer, that none should despise such iugement of the Chirch, or lightly regarde that he is condemned by the consenting voices of the faithful: the Lord hath testified, that the same is nothing ells but a pronouncing of hys own sentence, and that whatsoeuer they do in erth is confirmed in hea∣uen. For they haue the worde of the Lord, wherby they may condemne the frowarde: they haue the worde, wherby they may receiue the repen∣tant into fauor. They I say that trust that without thys bonde of dis∣cipline Chirches may long stande, are deceiued in opinion: vnlesse per∣happes we may want that helpe which the Lord foresaw that it should be necessarie for vs. And truely how great is the necessitie therof, shalbe better perceiued by the manifolde vse of it.

There be three endes whiche the Chirch hath respect vnto in suche [ 5] corrections and excommunication. The first is, that they should not, to the dishonor of God, be named among Christians, that leade a filthy and sinfull lyfe, as though his holy Chirch were a cōspiracie of nough∣tie and wicked men. For sith the Chirch is the body of Christ, it can not be defiled with suche filthy and rotten members, but that some shame muste come to the hed. Therefore that there should not be any suche thyng in the Chirch, wherby hys holy name may be spotted wyth any rep••oche, they are to be driuen out of her householde, by whoes disho∣n••••e any sclaūder myght redounde to the name of Christians. And herein also is consideration to be had of the Supper of the Lord, that it be not profaned with geuing it to alwithout choise. For it is most true, that he to whom the distribution of it is committed, if he wittingly and willingly admitt an vnworthy man whom he might lawfully put back, is as giltie of Sacrilege, as if he did geue abrode the Lordes body to dogges. Wherfore Chrysostome greuously inueyeth against y^e Prestes, whiche while they feare the power of great men, dare debarre no man. The blood (sayth he) shalbe required at your handes. If ye feare man, he shall laugh you to scorne: but if ye feare God, ye shalbe reuerenced also among men. Let vs not feare maces, nor purple, nor crownes: we haue here a greater power. I verily will rather deliuer mine own body to death, and suffer my blood to be shed, than I will be made

partaker of this defiling. Therfore least this most holy mystery be spot∣ted with sclander, in the distributing thereof choise is greatly requisite▪ which yet can not be had but by the iurisdictiō of the Chirch. The secōd ende is, least (as it is wont to come to passe) with the continuall compa∣ny of the euil, the good shold be corrupted. For (such is our redy inclina∣tion to go out of the way) there is nothing easier than for vs to be ledde by euill examples frō the right course of lyfe. This vse the Apostle tou∣ched, when he commaūded the Corinthians to put the incestuous man out of their company. A litle leuen (sayth he) corrupteth the whole lomp of doae. And he foresaw herein so great danger, that he forbade hym euen from all felowship. If any brother (sayeth he) among you be na∣med either a whoremonger, or a couetous man, or a worshipper of I∣doles, or a dronkarde, or an euill speaker, with suche a one I graunte you not leaue so much as to eate. The thirde ende is, that they them∣selues confounded with shame may beginne to repente of their filthi∣nesse. So it is profitable for them also, to haue their owne wickednesse chastised, that with feling of the rod they may be awaked, which other∣wyse by tender bearing with them would haue become more obstinate. The same thing doth the Apostle meane when he sayth thus: If any do not obey our doctrine, marke hym, and kepe no companye wyth hym, that he may be ashamed. Againe in an other place, when he wryteth that he hath deliuered the Corinthian to Satan, that hys Spirite might be saued in the day of the Lord: that is (as I expounde it) that he went into a damnation for a tyme, that he might be saued for euer. But he therefore sayth that he deliuereth hym to Satan, because the deuil is out of the Chirch, as Christ is in the Chirch. For wheras some do referr it to a certaine vexing of the fleshe, I thynke that to be very vncertaine.

[ 6] When these endes be set fourth, nowe it remaineth to se howe the Chirch executeth this part of discipline which consisteth in iurisdiction. First let vs kepe the diuision aboue set, that of synnes some be publike, and other some be priuate or more secrete. Publike are those that haue not onely one or twoo witnesses, but are committed openly and wyth the offense of the whole Chirch. Secrete I call those, not which are al∣together hidden from men, as are y^e sinnes of Hipocrites, for those come not into the iugement of y^e Chirch, but those of the meane kynde which are not without witnesses, & yet are not publike. The firste kynd requi∣reth not those degrees which Christ rehearseth: but whē any such thing appeareth, y^e Chirch ought to do her dutie in callyng the sinner and cor∣recting him according to the proportion of the offense. In y^e second kind according to y^e rule of Christ, they come not to y^• Chirch til there be al∣so obstinacie added. Whē it is ons come to knowlege, then is y^e other di∣uision to be noted betwene wycked doinges & defaultes. For in lighter synnes there is not to be vsed so great seueritie, but chastisemēt of wor∣des sufficeth, & the same gentle and fatherly, which may not hardē nor confounde the synner, but bryng hym home to hymselfe, y^t he may more reioyse than be sory y^t he was corrected. But it is mete that haynous of∣fenses be chastised with sharper remedie. For it is not enough, if he that by doing wycked dede of euill example hath greuously offended the Chirch, shoulde be chastised onely with wordes, but he oughte for a

time to be depriued of the communion of the Supper, til he haue geuen assurance of his repentance. For against the Corinthian Paule vseth not only rebuking of wordes, but driueth him out of the Chirche, and blameth the Corinthians that it had so long borne him. The olde and better Chirch kepte this order, when rightfull gouernement florished. for if any man had done any wicked dede wherupon was growen of∣fense, first he was commaunded to absteine from partaking of the holy Supper, then both to humble himselfe before God, and to testifie hys repentāce before the Chirch. There were also certaine solemne vsages, which were enioyned to them that had fallē, to be tokens of their repē∣tance. When they had so done, that the Chirch was satisfied, thē by lay∣eng of handes he was receiued into fauor. Which receiuing is often∣times called of Cipriane peace, who also briefely describeth this vsage. They do penance (saieth he) in a certaine ful time: then they come to cō∣fession, and by the laying on of handes of the Bishop and the Clergie they receiue power to come to the communion. Howbeit the Bishop and his Clergie had so the ruling of reconciliation, that they did therewith∣all require the consent of the people: as he sheweth in an other place.

From this discipline there was no man exempted, that euen the [ 7] Princes together with the common people did submit themselues to beare it. And rightfully, sithe it was euident that it was the discipline of Christ, to whom it is mete that all scepters and crownes of kinges be submitted. So when Theodosius was depriued by Ambrose of po∣wer to come to the communion because of the slaughter committed at Thessalonica, he threwe down all the royall ornamente wherewith he was clothed: he openly in the Chirch bewayled his sinne, whiche had crept vpon him by fraude of other men: he craued pardon with groning and teares. For great kinges ought not to thinke this to be any disho∣nor to them, if they humbly throwe down themselues before Christ the king of kinges, neither ought it to displease them that they be iudged by the Chirch. For sith in their court they heare nothing ells but m••re flatteries, it is more than necessarie for them to be rebuked of the Lord by the mouth of the Prestes. But rather they ought to wishe, that the Prestes should not spare them, that the Lord may spare them. In this place I omitt to speake, by whom this iurisdiction is to be exercised, be∣cause it is spoken of in an other place. This onely I adde that that is y^e lawfull maner of proceding in excommunicating a man, whiche Paule sheweth: if the Elders doe it not alone by themselues, but with the Chirch knowing and allowing it: that is, in such sort that the multitude of the people may not gouerne y^e doing, but may marke it as a witnesse and a keper that nothing should be done of a fewe by wilfull affection. But the whole maner of doing, beside the calling vpon y^e name of God, ought to haue such grauitie, as may resemble the presēce of Christ: that it maye be vndouted that he there sitteth for ruler of his owne iuge∣ment.

But this ought not to be passed ouer, that such seueritie becometh the [ 8] Chirch as is ioined with the Spirite of mildenesse. For we must alway diligently beware (as Paule teacheth) y^t he whiche is punished be not swallowed vp of sorrow: for so should of a remedy be made a destructiō. But out of the ende may better be gathered a rule of moderation. For

wheras this is required in excommunication that the sinner should be brought to repentance, and euill examples taken away, least either the name of Christ should be euil spoken of, or other mē be prouoked to fol∣lowe them: if we shal haue an eye to these thinges, we shalbe able easily to iudge how farr seueritie ought to procede and where it ought to end. Therfore when the sinner geueth a testimonie of his repentance, and doth by this testimonie, as much as in him lyeth, blott out the offense: he is not to be enforced any further: but if he be enforced, rigorousnesse doth then excede measure. In which behalfe the immesurable seueritie of the olde fathers can not be excused, which both disagreed from y^e pre∣scribed order of the Lord, and also was maruelously dangerous. For when they charged a sinner with solemne penance, and depriuation frō the holy communion somtime for seuen yeres, sometime fower yeres, somtime three yeres, somtime for their whole life: what other thyng could follow therof but either great hipocrisie or most great desperatiō? Likewise wheras no man that had fallen the seconde time was admit∣ted to seconde penance but was cast out of the Chirch euen to the ende of his life: that was neyther profitable nor agreing to reson. Therefore whosoeuer shal wey the mater with sound iugemēt, shal here in perceiue want of their discretion. Howbeit I do here rather disallow the publike maner, thā accuse al them y^t vsed it, wheras it is certaine y^t many of them misliked it: but they did therfore suffer it, because they could not amende it. Truely Cipriane declareth, how much beside his own wil he was so rigorous. Our pacience (saith he) and easinesse & gentlenesse is redy to them that come. I wish al to returne into the Chirch: I wish al our fel∣low soldiars to be enclosed within the tentes of Christ and in y^e houses of God th•• father. I forgeue al thinges, I dissemble many thinges: for zele & desire to gather brotherhode together, I examine not with full iugement euen those thinges y^t are cōmitted against God: in pardoning defaultes more than I ought, I am my selfe almoste in defaulte: I doe with redy and full loue embrace them that returne with repentance, cō∣fessing their sinnes with humble and plaine satisfaction. Chrysostome is somwhat harder, and yet he sayth thus: If God be so kinde, why will his Prest seme so rigorous? Moreouer we know what gentlenesse Au∣gustine vsed towarde the Donatistes, in so much y^t he sticked not to re∣ceiue into Bishoprike those that had returned from schisme, euen imme∣diatly after their repētance. But because a contrary order had growen in force, they were compelled to leaue their own iugement to folow it.

[ 9] But as this mildenesse is required in the whole body of the Chirch, that it should punish them y^• are fallen, mercifully and not to the extre∣mitie of rigor, but rather according to the precepte of Paule, shoulde confirme charitie towarde them: so euery priuate mā for himselfe ought to temper himselfe to this mercifulnesse and gentlenesse. Therfore it is not our part of wype out of the number of the elect suche as are dryuen oute of the Chirche, or to despeire of them as thoughe they were allre∣dy loste. We maye in dede iudge them strangers from the Chirch, and therefore strangers from CHRIST: but that is onely duryng the tyme that they abide in diuorce. But if then also they shewe a greater resemblance of stubbornnesse than of gentlenesse, yet lette vs committ them to the iugemente of the Lorde, hoping

better of them in time to come than we see in time present, and let vs not therfore cesse to pray to God for them, & (to comprehend al in one word) let vs not condemne to death the person it selfe, whiche is in the hande and iudgement of God alone, but let vs rather weye by the law of the Lorde of what sort euery mans works be. Which rule while we folow, we rather stande to the iudgement of God than pronounce our owne. Let vs not take to our selues more libertie in iudgyng, vnlesse we will bynde the power of God within boūdes, and appoint a law to his mer∣cie, at whoes pleasure when he thinketh it good, very euell men are tur∣ned into very good, strangers are graffed and foreins are chosen into the Chirch. And this the Lord doeth, therby to mocke out the opinion of men, and rebate theyr rashenesse: which if it be not restrained, pre∣sumeth to take to it selfe power of iudgyng more than it ought. [ 10]

For where as Christ promiseth that that shalbe bounde in heauen, whiche they that be his shall bynde in earthe, he limitteth the power of byndyng, to the Censure of the Chirch: by whiche they that are excom∣municate are not throwen into euerlastyng ruine and damnation: but hearyng their lyues and maners to be condemned, they are also certifi∣ed of their owne euerlastyng condemnation, vnlesse they repente. For excommunication hearyng differeth from accursyng, that accursyng ta∣kyng away all pardon doeth condemne a man and adiudge him to eter∣nall destruction: excommunication rather reuengeth and punisheth ma∣ners. And though the same do also punishe the man, yet it doeth so pu∣nyshe hym, that in forewarnyng hym of his damnation to come, it doth call hym backe to saluation. If that be obteined, reconciliation and re∣storyng to the cōmunion is ready. But accursyng is either very seldome or neuer in vse. Therfore although ecclesiasticall discipline, permitteth not to liue familiarly, or to haue frendly conuersation with them that be excommunicate: yet we ought to endeuor by such meanes as we may, that returnyng to amendment, they may returne to the felowshyp and vnitie of the Chirch: as the Apostle also teacheth. Do not (saith he) think them as enemies, but correct them as brethren. Unlesse this gētlenesse be kept as well priuately as in common, there is danger least from di∣scipline we forthwith fall to butcherie. [ 11]

This also is principally required to the moderation of discipline, whi∣the Augustine entreateth of in disputyng against the Donatistes: that neither priuate men, if they see faultes not diligently enough corrected by the Councell of Elders, should therefore by and by depart from the Chirch: nor the Pastors themselues, if they can not accordyng to theyr hartes desyre purge all thynges that nede amendment, should therfore throwe awaye the ministerie, or with vnwonted rigorousnesse trouble the whole Chirch. For it is most true which he writeth: that he is free and discharged from curse, whosoeuer he be that eyther by rebukyng a∣mendeth what he can: or what he can not amende, excludeth, sauing the bonde of peace: or what he can not exclude, sauyng the bond of peace, he doeth disalowe with equitie, and beare with stedfastnesse. He rendreth a reason therof in an other place: because all godly order and maner of ecclesiasticall discipline ought alway to haue respecte vnto the vnitie of the Spirite in the bond of peace: which the Apostle commaundeth to be kept by our bearing one with an other: and when it is not kept, the me∣dicine

of punishement begynneth to be not onely superfluous, but also hurtfull, & therfore cesseth to be a medicine. He y^t (saith he) doth diligēt∣ly thinke vpon these thinges doth neither in preseruyng of vnitie ne∣glecte the seueritie of discipline, nor doeth with immeasurablenesse of correction breake the bonde of felowship. He graunteth in dede that not only the Pastors ought to trauail to this point, that there may remaine no fault in the Chirch, but also y^t euery man ought to his power to ende∣uor therunto: and he plainly declareth y^t he which neglecteth to monish, rebuke, & correct the euell, although he do not fauor them, nor syn with them, yet is giltie before the Lorde. But if he be in suche degree, that he may also seuer them from the partaking of sacraments, and doth it not, now he sinneth not by an others euell, but by his owne. Only he wil∣leth it to be done, with vsing of discretion, which y^e Lord also requireth, least while the ta••es be in rootyng out, the corne be hurte. Hereupon he gathereth out of Cyprian, Let a man therfore mercyfully correct what he can: and what he can not, lette hym patiently suffer, and with loue grone and lament it.

[ 12] This he saith because of the precisenesse of the Donatistes, who when they saw faultes in the Chirches which the Bishops did in dede rebuke with words, but not punishe with excōmunicatiō, (because thei thought that they could this way nothing preuaile) did sharply inuey against the Bishops as betrayers of discipline, and did with an vngodly schisme deuide themselues frō the flock of Christ. As the Anabaptists do at this day, which when they acknowlege no congregation to be of Christ, vn∣lesse it do in euery point shine with angelike perfectiō, do vnder pretēce of their zele ouerthrow al edificatiō. Such (saith Augustine) not for ha∣tred of other mens wickednesse, but for desire to mainteyne their owne contentions, do couet either wholly to draw away, or at least to diuide the weake people snared with the bostyng of their name: they swelling with pride, mad with stubbornesse, traiterous with sclaūders, trouble∣some with seditions, least it shold openly appere that they want the light of truth, do pretend a shadow of rigorous seueritie: and those thinges which in scripture are cōmaūded to be done with moderate healing for correcting of the faultes of brethren, preseruing the sincerenesse of loue. and keping the vnitie of peace, they abuse to sacrilege of schisme and oc∣casion of cutting of. So doeth Satan transforme hymselfe into an an∣gel of light when by occasion as it were of iuste seueritie he persuadeth vnmercifull crueltie, coueting nothyng els but to corrupt & breake the bond of peace and vnitie: which bond remainyng tast, among Christiās all his foes are made weake to hurt, his trappes of treasons are bro∣ken, and his councels of ouerthrowing do vanishe away.

[ 13] This one thing he chefely commendeth, that if the infection of sinne haue entred into the whole multitude, then y^e seuere mercie of liuely dis∣cipline is necessarie. For (saith he) the diuises of separation are vaine, & hurtful & ful of sacrilege, because they are vngodly & proude, & do more trouble the weake good ones, than they amende the stoute euell ones, And y^t which he there teacheth other, he himself also faithfully folowed. For writing to Aurelius bishop of Carthage he cōplaineth y^t dronken∣nesse which is so sore cōdēned in scripturs, doth range vnpunished in Af∣frica: & he aduiseth him, y^t assēbling a Coūcel of Bishops he shold prouide

remedy for it. He addeth by and by after: These thinges (as I thinke) are taken away not roughely, not hardly, not after an imperious ma∣ner, but more by teaching than by commaūdyng, more by admonishing than by thretenyng. For so must we deale with a multitude of synners▪ but seueritie is to be exercised vpon the sinnes of fewe. Yet he doth not meane that Bishops should therefore winke or holde their peace at pu∣blike faultes, because they can not seuerely punishe them: as he himself afterwarde expoundeth it. But he willeth that the measure of correcti∣on be so tempered, that so farre as may be, it may rather bryng healthe than destruction to the body. And therfore at length he concludeth thus: Wherefore bothe this commaundement of the Apostle is in no wyse to be neglected, to seuer the euell, when it may be doone without peryll of breakyng of peace: and this is also to be kept, that bearyng one with an other, we shoulde endeuor to preserue vnitie of the Spirite, in the bonde of peace.

The parte that remaineth of discipline, whiche proprely is not con∣teined [ 14] in the power of keyes, standeth in this, that accordyng to the ne∣cessitie of tymes the Pastors should exhort the people either to falling, or to cōmon supplications, or to other exercises of humilitie, repentance, and faith, of which things there is neither tyme, nor measure, nor forme prescribed by the word of God, but is left in the iugement of the Chirch. The obseruyng of this part also, as it is profitable, so hath alwaye ben vsed of the olde Chirch euen from the very Apostles. Howbeit the Apo∣stles themselues were not the fyrst authors of them, but they toke ex∣ample out of the lawe and the Prophetes. For we see that there so ofte as any weightie busynesse happened, the people was called together, common praiers enioyned, and fastyng cōmaunded. Therfore the Apo∣stles folowed that which bothe was not new to the people of God, and they foresawe that it should be profitable. Lykewise is to be thought of other exercises, wherewith the people may either be stirred vp to their duetie, or be kept in awe and obedience. There are examples eche where in holy histories, which we nede not to gather together. In summe this is to be holden, that so oft as there happeneth any controuersie of reli∣gion, which must be determined either by a Synode or by ecclesiasticall iudgement, so oft as they be about choosyng of a minister, finally so oft as any harde matter or of great importance is in doyng: agayne when there appere tokens of the wrath of God, as pestilence, and warre, and famine: this is a holy ordinance and profitable for al ages, that the Pa∣stors should exhort the people to common fasting, and to extraordinarie praiers. If any man do not allow the testimonies which may be alleged out of the old testament, as though they were not mete for the Christi∣an Chirch, it is certaine that the Apostles also did the same. Howbeit of praiers I thynke there will scarcely any be founde that will moue any question. Therfore let vs say somwhat of fastyng: because many when they vnderstande not what profite it hath, do iudge it not so necessarie: some also do vtterly refuse it as superfluous: and when the vse of it is not well knowen it is easie to slide into superstition.

Holy and true fastyng hath three endes. For we vse it, either to make leane and subdue the fleshe, that it should not waxe wanton, or that we may be better disposed to praiers and holy meditations, or that it shold

be a testimonie of our humblyng before God, when we be wyllyng to confesse our giltinesse before hym. The fyrst end hath not so often place in common fastyng, because all men haue not like state of body, nor like health: therfore it rather agreeth with priuate fastyng. The second end is common to bothe: for as well the whole Chirch as euery one of the faithfull hath nede of suche preparation to prayer. The thirde also is likewise common. For it shal somtyme befall that God shall strike some nation with warre, or pestilence, or with some calamitie. In suche a common scourge the whole people must accuse themselues, and openly confesse their own giltinesse. But if the hand of the Lord do strike any priuate man, he ought to do the same, either alone, or with his owne fa∣milie. That standeth chiefly in the affection of the mynde. But when the mynde is affected as it ought to bee, it is scarcely possible, but that it will breake out into outward testifyeng: and then chefely if it turne to cōmon edifying, that alltogether in openly confessyng their sinne shold yelde praise of righteousnesse to God, and euery one mutually exhorte other with theyr example.

[ 16] Wherfore fastyng, as it is a signe of humblyng, hath more often vse publikely, than among priuate men, howsoeuer it be cōmon, as is alredy said. Therfore as touching the discipline wherof we nowe entreate: so oft as we must make supplication to God for any greate mater, it were expedient to commaunde fastyng together with praier. So when the Antiochians laide handes vpon Paule and Barnabas, that thei might the better cōmende to God their ministerie which was of so greate im∣portance, they ioyned fastyng with prayer. So bothe they afterward, when they made ministers ouer Chirches, were wont to pray with fa∣styng. In this kynd of fastyng they had regarde to none other thyng, but that they myght be made fresher and more vncombred to pray. Ue∣rily this we fynde by experience, that when the belly is full, the mynde is not so lifted vp to God, that it can bothe with hartye and feruent affe∣tion be caried to prayer, and continue in it. So is that to be vnderstood which Luke reherseth of Anne, that she serued the Lorde in fastynges and prayers. For the dothe not set the worshyppyng of God in fastyng: but signifieth that the holy womā dyd after that maner exercise her selfe to continuance of prayer. Such was y^e fasting of Nehemias whē he did with earnestly bent zele praie to God for the deliuerance of his people. For this cause Paule sayth that the faithfull doo well, if they absteyne for a tyme from their wedding bed, that they may the more freely apply prayer and fastyng. Where ioynyng fastyng to prayer in stede of a help, he putteth vs in mynde that it is of no value but so farre as it is refer∣red to this ende. Agayn when in the same place he geueth a rule to ma∣ryed folkes, that they shold mutually render good will one to an other, it is playne that he doth not speake of dayly prayers, but of suche prai∣ers as require a more earnest intentiuenesse.

[ 17] Agayne, if either pestilence, or famine, or warre begynne to range a∣brode, or if any calamitie otherwise seme to hang ouer any contree and people: then also it is the dutie of Pastors to exhort the Chirche to fa∣sting, that they may humbly beseche the Lord to turne away his wrath. For he geueth warnyng that he is prepared and in a maner armed to reuenge, when he maketh any danger to appere. Therefore as accused

men in time past with long hanging beard, with vncombed heare, with black aray, were wont humbly to abace them selues, to procure the mer∣cie of the iudge: so when we are accused before the iudgement seate of God, it behoueth both for his glorie, & for cōmon edificatiō, & also is pro∣fitable and healthfull for vs, that we shold in piteous array craue to es∣cape his seueritie. And that this was vsed among the people of Israell, it is easy to gather by the wordes of Ioel. For when he commaundeth a trompet to be sounded, the congregation to be gathered together, fa∣styng to be appointed, and the rest that folow: he speaketh of thynges receiued in common custome. He had a little before said, that examina∣tion is appointed of the wicked dedes of the people, and had declared that the day of iudgement was now at hand, and had summoned them beyng accused to pleade their cause: then he crieth out that they should haste to sacke cloth and ashes, to wepyng and fasting: that is, that they should also with outwarde testifiengs throwe themselues downe before the Lorde. Sacke cloth and ashes paraduenture did more agree with those tymes: but there is no dout that the calling together, and weping and fastyng and suche lyke do likewise perteyne also to our age, so oft as the state of our thynges doeth so require. For sithe it is a holy exer∣cise, bothe to humble men, and to confesse humilitie, why should we lesse vse it than the olde people dyd in like necessitie? We reade that not only the people of Israell, which were informed and instructed by the word of God, but also the Niniuites which had no doctrine but the preaching of Ionas, fasted in token of sorowe. What cause is there therfore why we should not do the same? But it is an outward ceremonie, which was with the rest ended in Christ. Yea rather euen at this daye it is, as it al∣way hath ben, a very good helpe to the faithfull, and a profitable admo∣nition, to stirre vp them selues, that they should not with to great care∣lesnesse and sluggyshnesse more and more prouoke God when they are chastised with his scourges. Therfore Christ when he excuseth his apo∣stles for that they fast not, doth not say that fastyng is abrogate: but he appointeth it to times of calamitie, and ioyneth it with mournyng. The tyme shall come (sayth he) when the bridegrome shall be taken awaye from them.

But that there should be no error in the name, let vs define what fastyng is. For we do not here vnderstand by it only abstinēce and spa∣ryng [ 19] in meate & drinke, but a certaine other thing. The life of the godly ought in dede to be tempered with honest sparyng and sobrietie, that so nere as is possible it may in the whole course therof beare a certaine re∣semblance of fasting. But beside this there is an other fasting for a time, when we withdrawe any thing of our wonted diet, either for one daye or for a certaine time, and do charge our selues with a streighter & seue∣rer abstinence in diet than ordinarie. This consisteth in thre thyngs, in tyme, in qualitie of meates, and in smallnesse of quantitie. I meane by tyme, that we should vse those doyngs fastyng, for which fasting is or∣deined. As for example, if a man fast for common praier: that he come emptie vnto it. Qualitie standeth in this, that all deyntinesse should be absent, and beyng content with common and baser meates, we shoulde not stirre vp appetite with delicates. The rule of quantitie is in this that we eate more sparingly and lesse than we be wont, onely for neces∣sitie,

and not also for pleasure.

[ 19] But we must alway principally beware, that no superstition crepe v∣pon vs, as it hath heretofore happened to the great hurt of the Chirch. For it were muche better that there were no vse at all of fastyng, than that it shold be diligently kepte, and in the meane tyme bee corrupted with false and hurtfull opinions, wherunto the worlde sometyme fal∣leth, vnlesse the Pastors do with great faithefulnesse and wisdome pre∣uent it. The fyrst point therfore is, that they should alway enforce that which Ioel teacheth, that they should cutt their hartes and not theyr garmentes: that is, that they shold admonish the people, that God doth not greatly esteme fastyng of it selfe, vnlesse there be an inwarde affec∣tion of the harte, a true myslykyng of sinne and of hymselfe, true hum∣blyng, and true sorowe through the feare of God: yea that fastyng is profitable for no other cause, but for that it is ioyned to these as an in∣ferior helpe. For God abhorreth nothing more than when men in set∣tyng signes and an outward shew in stede of innocence of hart, do la∣bor with false color to deceiue themselues. Therfore Esaie most sharp∣ly inueyeth against this hypocrisie, that the Iewes thought that they had satisfied God, when they had only fasted, howsoeuer they did norish vngodlynesse and vncleane thoughts in their hart. Is it (saith he) such a fastyng which the Lord requireth? and so foorth as foloweth. There∣fore the hypocriticall fastyng is not only an vnprofitable and superflu∣ous werying, but also a great abhomination. An other euell nere vnto this is chiefly to be taken hede of, that it be not taken for a meritorious worke, or a forme of worshippyng God. For sithe it is a thyng of it selfe indifferent, and hath no value but by reson of those ends which it ought to haue respect vnto, it is a moste hurtfull superstition, to confounde it with the works cōmaunded of God and necessarie of themselues with∣out other respect. Such was in old tyme the dotage of the Manichees: whom when Augustine confuteth, he dothe plainly enough teache, that fastyng is to be iudged by no other endes than those which I haue spo∣ken of, and is no otherwyse allowed of God, vnlesse it be referred to the same. The thirde error is in dede not so vngodly, yet it is perillous: to require the kepyng of it more precisely and rigorously as it were one of the chiefe dueties, and so to aduaunce it with immeasurable praises, that men shold thinke they haue done some excellent thyng when they haue fasted. In which behalfe I dare not altogether excuse the olde fa∣thers, but that they haue sowed some sedes of superstition, and ge∣uen occasion to the tyranny whiche hathe risen sins. There are founde in dede sometymes in them sounde and wise sentences of fastyng, but afterwarde we now and then mete with immeasurable praises of fa∣styng which aduaunce it among the chief vertues.

And at that tyme the superstitious obseruyng of lent was eche where [ 20] growen in vse: because both the common people thought that they did therin some notable seruice to God, and the pastors dyd commend it for a holy folowyng of Christ: wheras it is plaine, that Christ dyd not fast to prescribe an example to other, but that in so beginnyng the preaching of the Gospel, he myght in very dede proue that it was not a doctrine of men, but descended from heauē. And it is meruailous, that so grosse an error, which is cōfuted with so many & so euidēt resons, could crepe into

men of so sharpe iudgement. For Christ did not fast oft (which he must nedes haue done if he wold haue set foorth a law of yerely fastyng) but only ones when he prepared himselfe to the publishyng of the Gospell. And he fasted not after the manner of menne, as it was mete that he should haue done if he would haue prouoked men to folow him: but ra∣ther he sheweth an example, whereby he may rather draw men to wō∣der at him than stirre them vp to folow him. Finally there is none other cause of this fasting, than of that which Moses fasted when he receiued the law at y^e hand of the Lord. For sith y^e miracle was shewed in Moses to stablishe the authoritie of the law, it ought not to haue ben omitted in Christ, least the Gospell should seme to geue place to the lawe. But sins that tyme it neuer came in any mans mynde vnder color of folowyng of Moses to require such a forme of fasting in the people of Israel. Nei∣ther did any of the holy Prophetes and fathers folow it, when yet they had mynde and zeale enough to godly exercises. For, that which is sayd of Helias, that he passed forty dayes without meate and drinke, tended to no other ende but that the people should know that he was stirred vp to be a restorer of the law from which almost all Israell had departed. Therfore it was a mere wrongful zeale and ful of supertitiō, that they did set foorthe fasting with the title and color of folowyng of Christe. Howbeit in the manner of fasting there was then greate diuersitie, as Cassiodorus rehearseth out of Socrates in the nynth booke of hys hi∣storie. For the Romaines (sayth he) had but three weekes, but in these there was a continuall fasting, except on the Sonday and Saturdaye. The Slauonians and Grecians and six wekes: other had seuē: but their fasting was by deuided times. And they disagreed no lesse in difference of meates. Some did eate nothing but bread & water: some added her∣bes: some did not forbeare fishe and fowles: somme had no difference in meates. Of this diuersitie Augustine also maketh mention in the lat∣ter Epistle to Ianuarie.

Then folowed worse tymes, and to the preposterous zele of the peo∣ple was added bothe ignorance and rudenesse of the Bishoppes, and a [ 21] luste to beare rule, and a tyrannous rigor. There were made wicked lawes, which strayne consciences with pernicious bondes. The eatyng of fleshe was forbidden, as though it defiled a man. There were added opinions full of sacrilege one vppon an other, till they came to the bot∣tome of all errors. And y^t no peruersenesse shold be omitted, they began with a moste fonde pretence of abstinence to mocke with God. For in the most exquisite deyntinesse of fare is sought the praise of fasting: no delicates do then suffice, there is neuer greater plentie, or diuersitie, or sweetenesse of meates. In such and so gorgious preparatiō they thinke that they serue God rightly. I speake not how they neuer more fowlye glutte them selues, than when they would bee compted most holy men. Brefely, they compt it the greatest worshipping of God to abstein from fleshe, & (these excepted) to flowe full of all kynde of deynties. On the o∣ther syde they think this the extremest vngodlinesse, and such as scarce∣lye may be recompensed with deathe, if a man tast neuer so little a piece of bacon or vnsauerie fleshe with browne breade. Hierome telleth, that euen in his tyme were some that with such follies did mocke with God: which because they would not eate oile, caused most deyntie meates frō

euery place to bee brought them: yea to oppresse nature wyth violence, they absteined from drinking of water, but caused swete and costly sup∣pinges to be made for them, which they did not drinke out of a cup, but out of a shell. Which faulte was then in a fewe, at this day it is a cōmon fault among all riche menne, that they fast to no other ende but that they may banket more sumptuously and deyntily. But I will not waste many wordes in a mater not doutefull. Only this I say, that bothe in fasting and in al other partes of discipline, the papistes so haue nothing right, nothing pure, nothing well framed and orderlye, whereby they maye haue any occasion to bee proude, as though there were any thyng remaining among them worthy of praise.

[ 22] There foloweth another parte of discipline, which peculiarly belon∣geth to the clergie. That is conteyned in the canons which the old Bi∣shops haue made ouer them selues and their order. As these be: that no clerke should geue himself to hunting, to dy••ing, nor to banketting: that none should occupye vsurie, or merchandise: that none should be present at wanton dauncings: & such other ordinances. There were also added penalties: wherby the authoritie of the canōs was stablished, that none shoulde breake them vnpunnished. For this ende to euery Bishop was committed the gouernement of his owne clergie, that they shoulde rule their clerkes according to the canons, and holde them in their duetie. For this ende were ordeined yerely ouerseinges and synodes, that if a∣nye were negligent in hys duetie, he should bee admonished: if any had offended, he should be punished according to the measure of his offence. The Bishops also them selues had yerely their prouinciall Synodes, and in the olde tyme yerely two Synodes, by whiche they were iudged if they had done any thyng beside their duetie. For if any Bishop were to harde or violent against his clergie, they might appelle to those Sy∣nodes, although there were but one that complained. The seuerest pu∣nishment was that he which had offended should be remoued from hys office, & for a time be depriued of the Cōmunion. And because that same was a cōtinuall order, they neuer vsed to dismisse any Synode, but that they appointed a place and tyme for the next Synode. For, to gather a generall Councell pertained to the Emperour onely, as all the old sum∣moninges of Councels do testifie. So long as this seuerite flourished, the clerkes did require in word no more of the people, than themselues did performe in example and dede. Yea they were much more rigorous to themselues than to the people. And verily so it is mete, that the peo∣ple shold be ruled with a gētler and looser discipline, as I may so terme it: but the clerkes should vse sharper iudgementes among themselues, and should lesse beare with themselues, than with other men. How all this is growen out of vse, it is no nede to rehearse, when at this day no∣thyng can be imagined more vnbridled and dissolute than the clergie, & they are brokē foorth to so great licentiousnesse, that the whole worlde crieth out of it. That all antiquitie shold not seeme to be vtterly buryed among them, I graunt in dede that they do with certaine shadows de∣ceiue the eies of the simple: but those are suche as come no nerer to the auncient maners, than the counterfaityng of an ape approcheth to that whiche men do by reason and aduise. There is a notable place in Xeno∣phon, where he teacheth how fowly the Persians had swarued from the

ordinances of their Elders, and were fallen from the rigorous kinde of life, to softnesse and deyntinesse, that yet they couered this shame, say∣eng that they diligently kept the auncient vsages. For when in y^e tyme of Cirus sobrietie and temperance so farr florished that men neded not to wipe, yea and it was accompted a shame: with posteritie this continu∣ed a religious obseruation, that no man should draw snott oute at hys nosethrilles, but it was lawfull to sucke it vp, and fede within euen till they wer rotten the stinking humors which they had gathered by glut∣tonous eating. So by the olde order it is vnlawfull to bryng winepots to the borde: but to swill in wine that they nede to be caried away dron∣ken, is tolerable. It was ordeined to eate but ones in a day: thys these good successors haue not abrogate, but they gaue leaue to continue their surfettinges from midde day to midde nighte. The custome was that men should make an ende of their dayes iourney fasting. But it was at libertie and vsedly the custome, for auoyding of werinesse, to shorten their iourney to twoo houres. Whensoeuer the Papistes shall pretende their bastarde rules, to shewe themselues to be like to the holy fathers: this example shall sufficiently reproue their fonde counterfai∣ting that no painter can more liuely expresse it.

In one thing they be to rigorous and vnentreatable, that they geue [ 23] not leaue to Prestes to mary. But howe greate libertie there is among them to vse whordome vnpunished, is not nedefull to be spoken: and bearing them bolde vpon their stinking vnmaried life, they haue hardened themselues to all wicked doinges. But this forbidding doeth plainly shewe, howe pestilente all their traditions are, forasmuch as it hath not onely spoiled the Chirch of good and fit Pastors, but also hath broughte in a horrible sinke of mischeues, and throwen many soules into the gulfe of desperation. Truely whereas mariage hath ben forbidden to Prestes, that same hath been done by wicked tyran∣nie, not onely againste the woorde of God, but also against all equi∣tie. Firste to forbidde that whiche the Lorde had lefte at libertie, was by no meanes lawfull for men. Againe, that God hath expresse∣ly prouided by hys woorde that this libertie should not be broken, is so euidente that it nedeth no long demonstration. I speake not how Paule in many places willeth a Bishop to be the husbande of one wyfe. But what coulde be more vehemently spoken, than where he pronounceth by the Holy ghost, that there shalbe in the last tymes wicked men that shall forbidde mariage: and he calleth them not onely deceiuers, but deuells? This therefore is a Prophecie, thys is a holy Oracle of the Holy ghost, wherewith he willed to arme the Chirche aforehande againste dangers, that the forbidding of mariage is the doctrine of deuells. But they thinke that they haue gaily escaped when they wrest thys sentence to Montanus, the Tatrans, Eucratites and other olde heretikes. They onely (saye they) condemned mariage: but we dooe not condemne it, but de∣barre the Clergie from it, for whom we thynke it not to be conuenient. As though albeit this prophecy was first fulfilled in those aforesaid mē, it might not also be applied to these: or as though this childish fond sut∣teltie were worth the hearing, that they saye that they forbidde it not,

because they forbid it not to all. For it is al one as if a tyrant wo••ld af∣firme that it is not an vniust law, with vniustice wherof one part 〈◊〉〈◊〉 of the citie is oppressed.

[ 24] They obiect, that the Prest doth by some marke differ from the peo∣ple. As though the Lorde did not also foresee this, with what ornamēts Prestes oughte to excell. So they accuse the Apostle of troubling the order and confounding the comlinesse of the Chirch, which when he portrayed out the absolute forme of a good Bishop, durste set mariage among the other giftes which he required in hym. I knowe howe they expounde this, namely that none is to be chosen that hath had a seconde wife. And I graunt that this is not a new exposition: but that it is a false exposition, appeareth by the texte it selfe, because he by and by after setteth out of what qualities the wiues of Bishops and Dea∣cons ought to be. Paule reckeneth mariage among the vertues of a Bishop: these men teache that it is an intollerable faulte in the order of the Clergie. And, on Gods name, not contented with this generall dis∣prayse they call it in their canons vnclennesse and defiling of the fleshe. Let euery man thynke w^t himselfe out of what workshop these things be come: Christ vouchesaueth so to honor mariage that he willeth it to be an image of his holy conioyning with the Chirch. What coulde be spoken more honorably to set out the dignitie of mariage? With what face therefore shall that be called vncleane or defiled wherein shineth a lykenesse of the spirituall grace of Christ?

[ 25] But nowe when their forbidding so euidently fighteth with y^e word of God, yet they fynde in the Scriptures wherewith to defende it. The Leuiticall Prestes were bounde to lie a sonder from their wiues, so oft as it came to their turnes to minister, that they might handle the holye thinges pure and vndefiled. Therefore it were very vncomly, that our holy thinges, sithe they be bothe much more noble and daily, shoulde be handled of maryed men. As though there were all one person of the minister of the Gospell, as was of the Leuiticall Presthode. For they, as figures, represented Christ, which being the mediator of God and men should with most absolute purenesse reconcile the Father vnto vs. But when sinners could not in euery behalfe expresse the figure of his holinesse, yet that they might with certaine grosse draughtes yeld a sha∣dowe of hym, they were commaunded to purifie themselues beyond the maner of men, whē they came to the Sanctuarie: namely because they then properly figured Christ, for that as pacifiers to recōcile the people to God they appeared at the tabernacle the image of the heauēly iuge∣ment seate. Forasmuch as the Pastors of the Chirch do not beare this persone at thys day, therfore they are vainly cōpared with them. Wher∣fore the Apostle doth without exception boldly pronoūce, that mariage is honorable among all men, but that for whoremongers & adulterers abideth the iugement of God. And the Apostles thēselues did with their own example approue y^t mariage is not vnmete for the holinesse of any office be it neuer so excellent. For Paul witnesseth that they did not on∣ly kepe wynes, but also carryed them about with them.

[ 26] Againe it was a maruelous shamelesnesse that they durst set out this comlinesse of chastitie for a necessarie thing, to y^e great reproche of y^e old Chirch: which when it aboūded with singular learning of God, yet ex∣celled

more in holinesse. For if they passe not vpō the Apostles, (as they are wont somtime stoutely to despise them) what I beseche you wil they do to all the old fathers, whome it is certaine to haue not only suffered, but also allowed mariage in the order of Bishops? They forsooth did nourish a filthy profaning of holy things, forasmuch as so the mysteries of the Lord were not rightly reuerenced among them. It was moued in dede in the Nicene Sinode to haue vnmaried life commaunded: as there alway want not some superstitious men, whiche doe euer inuente some new thing, to bring themselues in admiration. But what was de∣creed? The sentence of Paphuntius was assented to, which pronounced that a mans lyeng with his owne wife is chastitie. Therefore mariage remained holy among them: neither did it turne them to any shame, nor was thought to spott the ministerie.

Then folowed tymes, in which to superstitious obseruation of sin∣gle [ 27] life grew in force. Hereupon came those oftē and vnmeasurably ad∣uaunced praises of virginitie, so that scarcely any other vertue was thought among the people to be compared with it. And although mari∣age was not condemned for vncleane, yet the dignitie therof was so di∣minished, and the holinesse of it obscured, that he semed not to aspire w^t a courage strong enough to perfection, that did not refraine himselfe from it. Hereupon came those canons wherby it was first forbiddē that they which were come to the degree of Presthode shoulde not contracte mariage: then, that none should be taken into that order but vnmari∣ed mē, or such as did forsake mariage together with their wiues. These thinges, because they semed to procure reuerence to Presthode, were (I graunt) euen from antiquitie receiued with great well liking. But if the aduersaries obiect antiquitie against me, first I answer that this li∣bertie remained both vnder the Apostles & in certaine ages after them, that Bishops might be maried: y^t the Apostles thēselues, and other Pa∣stors of great authoritie which succeded in their places, vsed the same without sticking at it. The exāple of y^t aūcienter Chirch ought worthi∣ly to be of greater weight with vs, than y^t we should think y^t to be either vnlawful or vncomly for vs which was thē w^t praise receiued and vsed. Secondly I say that y^e age which for immeasurable affection to virgi∣nitie began to be partial against mariage, did not so lay vpon Prestes the law of vnmaried life, as though it were a thing necessarie of it selfe, but because they preferred vnmaried men aboue the maried. Finally I answer y^t they did not so require it y^t they did w^t force & necessitie cōstrai∣ne them to cōtinence which were not fit to kepe it. For when they puni∣shed whoredomes w^t most seuere lawes, of thē y^t cōtracted mariage they decreed no more but y^t they should geue ouer y^e execution of their office.

Therfore whēsoeuer y^e defēders of this new tirannie shal seke the pre∣tense [ 28] of antiquitie to defende their vnmaried life: so oft we shal answere them w^t requiring them, y^t they restore y^• old chastnesse in their Prestes: y^t they remoue adulterers & whoremōgers: that they suffer not those in whō thei suffer not honest & chast vse of mariage bed, to run vnpunished into al kind of lust: y^t they cal again y^e discontinued discipline, wherby all wantonnesses may be restrained: y^• they deliuer the Chirch from this so wicked filthines, wherw^t it hath bē lōg deformed. Whē they haue graū∣ted this, thē they must againe be put in mind y^t they bost not y^• thing for

necessarie, which being of it selfe at libertie hangeth vpon the profit of the Chirch. Yet I say not this for that I thinke that in any condition place is to be geuen to those canons which lay the bonde of vnmaryed life vpon the order of Prestes: but that the wiser sort may vnderstande with what face our enemies do sclaunder holy mariage in Prestes, by obiecting the name of antiquitie. As touching the fathers, whoes wry∣tinges remaine, euen they whē they speake of their owne iugemēt, ex∣cept Hierome, did not with so great spitefulnesse deface the honestye of mariage. We shalbe content with one commendation of Chrysostome: because he sithe he was a principall estemer of virginitie, can not be thought to haue ben more lauish than other in commendation of mari∣age. Thus he sayth: The first degree of chastitie is pure virginitie: the seconde is faithfull mariage. Therfore the seconde kinde of virginitie is the chast loue of matrimonie.

Notes

• A••••. xx.xx &. xxvi.
• Mathe. xviii.xv. & xvii.
• Mathe. xviii.xv. i. Tim. v.xx.
• Gala. ii.xiiii.
• i. Cor. v.iiii.
• Mat. xvi.xix. & xviii.xviii. Iohn. xx xxiii.
• Eph. v xxv.
• Colos. i.xxiiii.
• Homi. In Ma∣the. 3. Eze. iii.xviii. &. xxxiii.x.
• i. Cor. v.vi. ••. xi.
• ii. Thes. iii.xiiii.
• i. Cor. v.v Aug. de. verb. aposto. hem. lviii.
• 1. Cor. v.v
• Epi. ii. Lib. i. Lib. iii. Ep. xiiii. &. xxvi.
• Ambro. in lib. i. Epi. iii. in. orat. habita in fune▪ Theo∣dosii.
• ii. Corin. ii.vii.
• Ad Cor. Ep. xxxi Lib. i.
• Mathe. xviii.xviii.
• ii. Thess. iii.xv.
• Lib. ii. contra parm. capi. i.
• Lib. iii. cap. i.
• Cap. 2.
• Cap. 1.
• Mat. xiii.xxix.
• ii. Cor. xi.xiiii.
• Lib. iii. contra parm. cx•• Pi.ii.
• i. Cor. v.vii. Eph. iiii.ii.
• Acts. xiiii iii. Act. xiiii xxiii.
• Luke ii.xxxvii.
• Nehe. i.iiii. i. Cor. vii v.
• Ioel. ii.xxv.
• i. Samn. vii.vi. ••t. xxxi.xiii. ii. Kin. i.xii.
• Ion. iii.v.
• Math. ix.xv: Luke. v.xxxiiii.
• Ioel. ii.x.ii.
• Esase. ••viii.v.
• Lib. ii. de mor Ma¦nich cap. xiii & lib xx. cōtra Faust.
• Mathe. ••iii.ii.
• Exod. xxiiii.xviii. et xxxiiii.xxviii.
• i. Kings. xix.vi.
• Ad Ne∣potian.
• i. Tim. iii.ii. &. i.vi. i. Timo▪ iiii.iii.
• Sirituis ad epis∣cop. his∣pansarū.
• Heb. xiii.iiii.
• i. Corin. ix.v.
• Histo. tripart. Lib. ii. ca▪ xiiii.
• Homel de inuēt. crucis.