The confessyon of the fayth of the Germaynes exhibited to the moste victorious Emperour Charles the. v. in the Councell or assemble holden at Augusta the yere of our Lorde. 1530. To which is added the apologie of Melancthon who defendeth with reasons inuincible the aforesayde confesyon translated by Rycharde Tauerner at the commaundeme[n]t of his master Thomas Cromwel chefe Secretarie to the kynges grace.

❧ Of the wedlocke of preestes. ❧

NOtwithstandyng the greate in∣famy which goeth abrode of the filthie single lyfe of prestes: yet neuertheles or aduersaries dare ••at only defende the bysshop of Romes lawe, vnder the wycked cloke and false pretence of the name of god, but also they dare exhorte the emperour and the princes, that in nowyse they shulde suffre the wedlockes of prestes, to the greate shame and infamy of the Romayne em∣pire, for so they speake. What more vnshame∣fastnes hathe euer ben redde in any hystorye, then is this of our aduersaries? For the argu∣mentes, whiche they vse, we shall reherse after¦wardes. Nowe let the wyse reader considre what shame these vile wretches haue, whiche say, that wedlocke dothe engendre shame and infamy to the empire / as who shulde saye, that the churche is greatly garnyshed and renou∣med by the open infamy of those vngratious and prodigious kyndes of lechery, whiche do brenne amōge these holy fathers, whiche out∣wardly do coūterfet and pretende the sadnes and vertue of Curius, but in corners liue most viciously and voluptuously. Yea and a greate parte of those thyng{is} may nat be so moche as named with honestie, whiche these men ceasse nat to do with great boldnes. And these theyr prodigious voluptuousnes and lustes they de¦syre to haue defended with your moste chaste ryght hande (moste noble Emperour) whome euen certayne olde {pro}phecies do call the kyng with the chaste face. For it apperith very well that this was spoken of you, pudicus facie regn••

bit ubi{que}. The chaste in face shall raygne euery where. They desyre, that contrary to the lawe of god, contrary to the lawe of all nations, cō¦trary to the canones of the coūcels, ye shulde pul in sundre and breake matrimonies, that ye shulde ordeyne greuous & sore punyshmentes agaynst innocente men for cause of wedlocke, that ye shulde kyll prestes, whō euen the Bar∣barianes do reuerently and religiously spare / that ye shulde dryue women & fatherles chyl∣dren into exile as persons outlawed and bani∣shed. Suche sort of lawes they offre vnto you (moste good and moste chaste Cesar) whiche no barbarous nation, beit neuer so cruell and beastly coulde fynde in theyr harte to heare. But for asmoche, as in these your gratious maners, there can be no filthynes or crueltie: we hope that ye wyll in this cause deale gen∣tely with vs, namely after that ye shall knowe that we haue mooste wayghtye causes for the mayntenaūce of our sentence & opinion taken out of the worde of god / agaynst whiche oure aduersaries do set moste tryfelynge and most vayne persuations. And yet they do not de∣fende single lyfe earnestely. For they knowe, howe fewe of them do kepe chastitie, but they cloke their kyngdome with a colour and sem∣blaunce of religion / to the whiche kyngdome of theyrs, they do reken single lyfe to be very profitable. / so that now we may perceyue that Peter gaue warnynge very well, that in tyme to come false prophetes shulde deceyue men with fayned wordes. For our aduersaries no∣thynge say, nothyng wryte, nothyng do in all this hole cause, truely, simply, playnly, & cha∣ritablye, but in verye dede they stryue aboute

theyr lordeshyp and kyngedome, whiche they do falsely suppose to be in ieopardie, and this they go aboute to fortifie and maynteyne vn∣der the wycked pretence and colour of vertue and holynes. But we in no wyse can approue this lawe of lyuynge single & without wyues, which our aduersaries do so greatly defende, because it is repugnaunte to the lawe of god, to the lawe of nature, and disagreinge from the very canones of the councaylles. And vn¦doubted it is also, that it is superstitious and perylous. For it engendreth infinite sclaun∣ders, synnes, and corruptynge of the publyke maners. Other of our cōtrouersies do require some disputation of lerned men. In this mat¦ter the thynge is so manifest on bothe sydes, that it nedeth no disputation at all: onely it requireth a iudge, that is a good man, & whi∣che feareth god. And notwithstandyng that we defende the manifeste veritie: yet our ad∣uersaries haue deuised certeyne cauillations to mocke out our argumentes.

Fyrste of all, the booke of Genesis tea∣cheth, that men were created, that they shulde be frutefull, & that the man shulde desyre the company of the woman, and contrarywyse, by ryght reason. For we speake not of concupis∣cence, whiche is synne: but of that appetite, which shuld haue ben in nature vncorrupted, whiche they call naturall appetite. And this appetite is verely goddes ordenaunce of the one kynde or sexe to the other. Nowe sythe this ordenaūce of god can not be taken away without the sīguler and special worke of god: it folowethe, that the lawe of contractynge of matrimonie can not be taken awaye with sta∣tutes

or vowes. Our aduersaries do make here a cauillation and say, that at the begyn∣nynge of the worlde it was cōmaunded, that the earthe shulde be fylled / but now the earth beinge full, they say that wedlocke is not cō∣maunded. Se howe wysely they iudge The nature of man is formed and created thrughe that worde of god, that it shulde be frutefull, not only in the begynnyng of creation, but so lōge as this nature of the bodies shalbe, euen likewise as the earthe is made fruteful by ver¦tue of th{is} worde Germinet terra herbam uirentem. Let the earth brīg forth grene grasse. By th{is} ordenaunce of god, the earthe began not only at the begynnyng to brynge forthe grasse, but yerelye the feldes be couered & vestured with grasse▪ and shalbe whyles the worlde and this nature of thynges shall continue and endure. Therfore lykewyse as by the laws of man the nature of the earthe can not be chaūged: euen so neyther by vowes, neyther by any lawes, may the nature of man be chaunged, without the speciall worke of god.

Secūdarily, because this creation or or∣dinaunce of god in man, is the law of nature: therfore the men of lawe haue sayde very well and wyselye, that the coupelynge of man and woman together is of the lawe of nature. Nowe sythe the lawe of nature is immutable and can not be chaunged: it foloweth necessa¦rilye, that the power and libertie to contracte matrimonie dothe alwayes remayne & abyde. For whan nature is not chaunged, that orde∣naunce also must nedes remayne, whiche god gaue vnto nature, neyther can it be taken a∣way by any mānes law{is}. That therfore is but

a folyshe sayenge, whiche our aduersaries af∣ter theyr tryfelynge maner do saye, that wed∣locke was cōmaunded at the begynnyng, but it is not cōmaunded nowe. This is euen lyke wyse as if they shulde say, In olde tyme men, whā they were borne, brought with them in to the worlde the naturall appetite & theyr sexe or kynde, but nowe they do not so. In olde tyme whā they were borne, they brought with them the lawe of nature, nowe they do not so. No workeman coulde euer desyre or imagyne any thynge more craftelye, and lyke a craftes man, than these folyshe tryfles haue ben ima∣gyned to elude and auoyde the law of nature. Let this thynge therfore abyde stable & sted∣faste in this cause, whiche bothe the scripture teacheth, & the man of law hath wysely spokē, tha•• the ioynīge together of man and woman is the lawe of nature. But the lawe of nature is in dede the lawe of god. For it is an orde∣naunce imprinted by god in nature. And be∣cause this lawe can not be chaunged without the speciall worke of god: it is necessary and can not be auoyded, but that power & libertie to contracte matrimonie muste nedes abyde. For that naturall appetite is the ordenaunce of god in nature of one kynde or sexe to an o∣ther, and therfore it is ryght and lawe, for els why shulde bothe kyndes be created? And we speake (as it was sayde before) not of concu∣piscence, whiche is synne: but of that appe∣tite, whiche they cal naturall loue or affectiō, whiche loue cōcupiscence hath not taken out of nature, but rather dothe kendle it / so that nowe it hath more nede of remedye / and wed∣locke is nowe necessary, not onely because of

procreation, but also because of remedye. These thynges be clere & euident, and so sure and stronge, that they can be by no meanes auoyded. ❧ ❧ ❧

Thyrdely Paule sayth, For cause of for∣nication lette euerye man haue a wyfe of his owne. This is an expresse cōmaūdement be∣longyng to all men, whiche be not mete to the single lyfe. Our aduersaries do byd, that we shulde shewe a cōmaūdement vnto them, whi∣che cōmaundeth preestes to wedde wyues, as though preest{is} were no men. Certes we iudge that those thynges, whiche we dispute in ge∣neral of the nature of man, do also apperteine to preestes. Dothe not Paule cōmaunde here that those men shulde marie wyues, whiche haue not the gyfte of cōtinence and chastite? For Paule declareth his owne self not longe after, whan he saythe, It is better to marye, than to burne. And Christe sayde playnlye, Non omnes capiūt uerbum hoc sed quibus datum est .1. Al men do not take this sayeng, but they only to whom it is gyuen. For nowe after synne these two thinges go together, naturall appe∣tite, and concupiscence, whiche inflameth na∣turall appetite / so y^• nowe there is more nede of wedlocke, than was whan nature was per∣fecte and incorrupted. Therfore Paule spea¦keth of wedlocke, as of a remedie. And for to auoyde those brennynges and inflammations of the luste, he cōmaundeth to mary. Neyther can any auctoritie or any lawe of man▪ or any vowes, take awaye this sayenge of Paule, It is better to mary than to brennne. For these sayde thynges take not away nature or cōcu∣piscence. Therfore who soeuer burne, haue

power & libertie to mary. And they be boūde by this cōmaundement of Paule, that for to auoyde fornication euery one shulde haue a wyfe of his owne, as many as do not truelye conteyne & lyue chaste / the iudgement wherof apperteyneth to euery mānes owne cōsciēce. For where our aduersaries do bydde vs here desyre continence of god, and do byd vs also, to tame and mortifie oure bodye with labours and abstinence / why do they not synge these hyghe preceptes to theyr owne selues? But as we saide before our aduersaries do nought els but tryfle / they do nothynge earnestlye. If continence or chastitie were possible to all men: than it shulde not require a speciall gyfte. But Christe sheweth that there is nede of a speciall gyfte: wherfore all men do not attayne it. The residue, whiche haue not this gyfte, god wyllethe to vse the comon lawe of nature, whiche he hath ordeyned. For god is not contente, that his ordenaunces, or his creatures be despised. In suche wyse he wyl∣leth them to be chaste, that yet they maye vse the remedy, whiche god hath ordeyned. Lyke wyse as he wyll that we so mainteine our lyfe, if we do vse meate and drynke. And Gerson witnessethe, y^• there haue ben many good men, whiche haue endeuoured them selues to tame theyr bodye, & yet it hath lytle auayled them. Therfore Ambrose saythe very well, Onelye virginitie is the thynge, whiche may be coun∣saylled, but can not be cōmaūded, it is a thing more of wysshe or desyre thā of cōmaūdemēt. If any mā wyll obiecte here, that Christ doth prayse them, whiche do gelde them selues for the kyngdome of heuen▪ let hym also cōsidre

this, that he prayseth suche maner men, whi∣che haue the gyfte of cōtinence. And therfore he added, Qui potest capere capiat. He that may take, let hym take. For vnclene & fylthy con∣tinence dothe not please Christe. we also do prayse true continence. But we do nowe di∣spute of the lawe, and of them, which haue not the gyfte of continencie. The thynge ought to be lefte free, there ought no bondes or sna∣res to be caste vpon the weyke persones by this lawe.

Fourthly the law of the byshop of Rome disagreeth also from the canones of the coun¦cels. For the olde canones do not prohibite wedlocke, neyther do they breake or departe wedlocke alredye contracted, Albeit they do remoue them from ministration, whiche haue made contracte in the tyme that they were in ministerie. And this remouyng of them from administration was at those tymes in steade of a benefite. But the newe canones, whiche were not made in the coūsels, but by the pri∣uate wyll of popes: bothe do prohibite to cō∣tracte matrimonie, & also do dissolue & breake those, whiche were alredye contracted. And this appereth euidently to be contrary to the cōmaundemente of Christe, whiche saythe: Whom god hath ioyned let no man departe in sondre. Our aduersaries cry out in the confutation, that to lyue single without wyues is cōmaun∣ded by the councelles. We do not accuse the the decrees of the councelles. For these de∣crees vnder a certeyne condition do permitte wedlocke / but we do accuse the lawes, whiche the byshoppes of Rome haue made syns the olde generall coūcels, contrary to the aucto∣ritie

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of the sayde councelles. Thus do th̄e byshoppes of Rome despise the auctorities of the coūcels, whiche they wyll that other men shulde thynke to be mooste holy & inuiolable. This lawe therfore of perpetuall absteynyng from mariage is onely the lawe of this newe domination of the pope. And that not with∣out a cause. For Daniel gyuethe this marke and token to the kyngedome of Antichriste, that they shall contemne women.

Fyftelye, althoughe oure aduersaries do not defende the lawe because of superstition, forasmoche as they se that it is not wonte to be obserued: yet neuertheles they sowe super¦stitious opinions, whyles they pretende reli∣gion & holynes. They saye that they require the single lyfe, and absteynyng from mariage, because it is puritie & clennes, as who shulde say, that mariage were vnclennes and synne. or as though single lyfe dyd merite remission of synnes, and reconciliation / and wedlocke dyd not so. And to this purpose they alledge the ceremonies of Moyses lawe / that syth in the lawe, durynge the tyme of theyr ministra∣tion, the preestes were seperated from theyr wyues: moche more in the newe testamēt the preeste forasmoche as he oughte alwayes to pray, ought always to conteine & lyue chaste. This folyshe & vnmete similitude is alledged as it were a demonstration and a most stronge and euident proffe, that preestes ought neuer to mary. And yet in the similitude it selfe, wed¦locke is permitted and graunted: onelye the vse of the wyfe is forbidden, duryng the tyme of theyr ministerie. And they be two sundrye thynges, to praye and to ministre. The holy

men dyd praye euen than also, whan they dyd not exercise any publike or open ministerie or office. Neyther dyd the companyenge with theyr wyues let them that they myghte not praye. But we wyll answere in ordre to these fayned tryfles and figmentes. Fyrste our ad∣uersaries muste nedes graunte this, that wed∣locke is pure & clene in them, that do beleue / because it is sāctified with the worde of god, that is to saye, it is a thynge laufull & appro∣ued by the worde of god, as the scripture co∣piously doth recorde. For Christ calleth wed¦locke goddes ioynyng or couplyng together. whan he saythe, whom god hath ioyned toge∣ther. And Paule sayth of wedlocke, of meat{is} and lyke thyng{is}, They be sanctified by worde and prayer, that is, by the word, wherwith the cōscience is made sure and out of doubt, that god dothe approue and allowe it, & by prayer, that is for to saye, by faythe, whiche vsethe it with gyuyng of thankes, as the gyfte of god. Also in the fyrste epistle to the Corinthianes he saythe: The vnchristen husbande is san∣ctified by the christen wyfe, &c. that is to say, the vse and companyeng of them together is laufull & holy, because of the fayth in Christ, as it is laufull to vse meate and drynke. &c. Also to Timothe he wryteth, The woman is saued by generation, and by bryngyng forthe of chyldren. &c. If oure aduersaries coulde brynge forthe suche a place of scripture for single lyfe: thā wolde they make merueylous triumphes. Paule saythe that the woman is saued by generation and bryngynge forthe of chyldren. What coulde be sayde more hono∣rable agaīst the hypocrisie of single lyfe, than

that a womā is saued by work{is} of matrimonie by vse & companye coniugale of the one with the other, by bryngynge forthe chyldren, and by other workes ap{per}teinyng to the orderyng of an house? And what is Paules mynde? Let the reder obserue and marke faythe to be added, and not the offices or workes of orde∣rynge an house to be praysed without faythe, if they abyde (sayth Paule) in the fayth. For he speaketh generallye of the holle kynde of mothers. Therfore he dothe principallye re∣quire faythe, by whiche the woman receyueth remission of synnes and iustification. After∣wardes he addeth a certain worke of callyng, Lykewyse as in euery man there ought to fo∣lowe after faythe the good worke of a certein vocation. This worke pleaseth god because of fayth. So the workes of the woman please god because of fayth / and the christen woman is saued, whiche in suche sorte of work{is} of her callyng dothe godly seruise. These aucto∣rities & testimonies do teache, that wedlocke is a lauful thyng. If thā this worde (clēnes) betoken that thyng, whiche is laufull and ap∣proued before god: than be wedlockes clene because they be ap{pro}ued by the worde of god. And Paule saythe of laufull thynges, Omnia munda mundis. i. All thynges be cleane to them that he clene, that is to saye, to them, whiche beleue Christe, and be ryghtuous by faythe. Therfore as virginitie in wycked men is vn∣clene: so wedlocke in godlye men is cleane, because of the worde of god and faythe. But if this worde clēnes be taken as a thyng contrary to concupiscence: so wedlocke be∣tokeneth clennes of harte, that is for to saye,

a mortified concupiscence, because the lawe doth not forbyd wedlocke, but cōcupiscence, adulterie, fornication, wherfore single lyfe is not clennes. For there maye be more clennes of the herte in a maryed man, as in Abraham, or Iacob, than in very many of those, yea whi¦che be truely continente. Finally, if in suche sorte they vnderstāde single lyfe to be clēnes. because it doth merite iustification, more then ••edlocke: we than playnly with open voyce say agaynst them. For we be iustified neyther for cause of virginitie, neyther for cause of wedlocke, but freelye for Christis sake, whan ••e beleue that for his sake we haue god good and gracious to vs.

Here peraduenture our aduersaries shal crye out, that after y^e maner of Iouiniane wedlocke is of vs made egall to virginitie. But we wyll nat for these rebukes and reuiling word{is} caste away the truthe of the ryghtousnes of fayth, whiche we haue before declared. And yet we do nat make virginitie egall to matrimonye. For lykewyse as one gyfte is better then an∣other, as prophecy is better then eloquence / eloquence is better then carpenters crafte: so virginitie is a more excellent gyfte then wed∣locke. And yet as an Oratour is nat more rightuous before god for cause of h{is} eloquēce then a carpenter because of his carpentrie: so lykewyse a virgine meriteth nomore iustifica∣tion with her virginitie, then a wyfe doth with the workes apperteinyng to a wyfe / but euery one in theyr gyfte ought to serue faythefully▪ and to thynke that by fathe for Christes sake they obtayne remission of sīnes, and by fayth be reputed ryghtuous before god. And ney∣ther

Christe nor Paule do prayse virginitie therfore, because it dothe iustifie: but because it is lesse combred and hathe fewer cares be∣longing to it / and is lesse letted with domesti∣call occupations and busynesses, in prayeng, in teaching, in doing seruice to god. Therfore sayth Paule. The virgine carith for those thinges, whiche be the lordes. Uirginitie then is praysed for the excercise and study. So Christe dothe nat absolutely and generally prayse all them, whiche do gelde them selues: but he addethe, for the kyngdome of heuen, that is for to say, that they may haue leysure to learne or to tea¦che the gospell. For he dothe nat say that vir∣ginitie dothe merite remission of sinnes or sal∣uation. To the examples of the leuitical pre∣stes we haue aunswered, that they proue nat, that prestes ought to be bounde to abstayne from mariage all theyr lyfe tyme / agayne the leuitical vnclēnesses ought not to be applyed to vs. A custome agaynst the lawe, was then vnclennes. Nowe suche custome is nat vnclen¦nes / for Paule sayeth, All thynges be cleane to them that be cleane. For the gospell deliue¦reth vs and maketh vs free frō these leuitical impurities. And if any man dothe defende the lawe of abstaynyng from mariage, to the ende to charge & lade consciences with those leui∣ticall obseruaunces: that man ought to be re∣sisted in lykewyse as the apostles dyd resyste them whiche required circumcision / and whi∣che went aboute to laye the burdon of Moses lawe vpō christē mēnes neckes. In the meane season yet good men knowe howe to moderate the carnall vse and company of theyr wyues, namely when they be busyed with publycke

ministeries and offices apperteynynge to the comen weale / with whiche good men be often tymes so busied & troubled, that they do caste the thoughtes & cares cōcernyng theyr house out of theyr mynd{is}. Good men knowe this al∣so that Paule dothe bydde vs to possesse our vessels in sāctification. They knowe also, that somtime they ought to go a sondre / to the en∣tente y^t they may the better gyue theyr mynde to prayer / but Paule wyl nat, that they shulde kepe in sondre cōtinually. Nowe suche maner continencie is easy to them, that be good men and occupied. But that greate multitude of ydle prestes, whiche be in Collegies, can nat fulfill so muche as thys leuiticall continencie (they lyue in so greate welthe and pleasures) as experiēce sheweth dayly. And these verses of the Poete be knowen wel ynough. Desidiam puer ille sequi solet, odit agentes (that is to saye) That luste and desyre of bodyly pleasure is wonte to folowe slouthfulnes but it hateth those that he busy and doyng. Many heretik{is} throughe the mysunderstandynge of the for∣sayd lawe of Moyses, haue had contumelious and shamefull opinions of wedlocke. And suche were the Encratites, of whom we haue spoken before. And it is vndoubted and eui∣dently knowen, that monkes and freers haue ben wonte to sowe and sprede abrode euery∣where many superstitious sentences concer∣nyng single lyfe / whiche sentences haue trou∣bled many godly consciences, euen because of the laufull vse of matrimony. And it shulde be no harde thynge for vs to reherse and tell ex∣amples. For albeit they dyd nat vtterly con∣dempne matrimony, because of procreation:

yet they dyd dysprayse it, as a kynde of lyuīg, whiche scarcely at any tyme dothe please god or at the leaste wyse shulde nat please god but only because of procreation. But single lyfe they dyd extolle and magnifie as an angelical kynde of liuing. This they preached to be the moste pleasaunte sacrifice vnto god, to merite remission of synnes / to merite garlondes or crownes / to brynge forthe the hundreth folde frute and other thinges out of nombre. These religions of aungelles Paule dothe greately improue wryting to the Collossians. For they do oppresse the knoweledge of Christe, when men do thīke, that they be reputed ryghtuous for suche maner obseruaunces, and nat for Christ{is} sake / they oppresse also the knowlege of the cōmauddementes of god, whan besides the precept{is} of god newe ceremonies and ser∣uices be deuised, and preferred before the cō∣maundementes of god. Wherfore these super¦stitious opinions, concernynge single lyfe, be diligently to be resisted, to thentent that both godlye consciences maye knowe what maner honours and seruice god dothe approue. But in dede oure aduersaries do not require single lyfe through any su{per}stition. For they know that chastitie is not wonte to be kepte. But they cloke theyr busynes with supersti∣tious opinions, to the entent that they maye begyle the simple and vnlerned {per}sones. They be therfore more worthye of hatered than the Encratites, whiche seme to haue fallen in to errour thrughe a certeyne apparaunce of ho∣lynes. But these voluptuous felowes do pur¦posely abuse the pretence of religion.

Sixtely, though we haue so many causes of disprouynge the lawe of perpetuall absti∣nence from maryage: yet besyd{is} these causes there be many ieopardies of soules and open s••launders and occasions of hurte, whiche, al¦thoughe the lawe were not vnryghtuous, yet it ought to feare away good men from the ap∣prouynge of suche maner of burden, whiche hath destroyed innumerable soules. All good men haue complayned longe of this burden, as wel for theyr owne cause, as for other men∣nes cause, whom they dyd se to be in ieo{per}die. But these complaintes no byshops do heare. And it is not vnknowen, howe greatelye this lawe dothe hurte the comen and publyke ma∣ners, what vices, what vngratious kyndes of lecherye it hath engendred and broughte vp. There be yet remaynīg the Romayn satyres. In these satyres, Rome euen these dayes also dothe knowe and espie her maners touched. Thus god auengeth and ponysheth the con∣tempte and despisinge of his gyfte, and of his ordenaunce in those persones, whiche forbyd wedlocke. And sythe in other lawes the cu∣stome hath ben to chaunge them, if euidente vtilitie haue so required: why do they not the same in this lawe, in whiche there be so many weyghtye causes rennynge together (namely these last dayes) why it ought to be chaūged? Nature waxeth olde & is made daylye weyker and weyker, and vices do encrease / wherfore the remedies taughte and gyuen by god were the more to be vsed. We see what vice god dothe accuse before the floode / what vice he dothe accuse before the brennyng of the fyue Cities / Lyke vices haue gone before the de∣structions

of many other cities, as of Syba∣ris / of Rome. And in these is set forthe an ymage or similitude of the tymes, whiche shal be nexte to the worldes ende. Therfore prin∣cipally at this tyme they ought to strengthen & to fortifie wedlocke with most sharpe lawes and ensamples, & to prouoke men to we••lock. This apperteyneth to the heade officers and rulers, whiche oughte to maynteyne good or∣dre in a comen ••eale. In the meane season, the preachers and teachers of the gospell, let them do both two thynges, I meane, let them exhorte those that be vncōtinēt to wedlocke / and agayne let them exhorte other, that they do not despise the gyfte of continence. The byshops of Rome do dayly dispense, do dayly chaunge other lawes, yea althoughe alredye they be very good: but in this one lawe of ab¦steinyng from maryage, they he as harde her∣ted as yron, and wyll not be entreated, albeit euery man knowethe, that it is onely mannes lawe. And this selfe same lawe they do nowe aggrauate and make more streyte many ways. The can on lawe byddeth to suspende preest{is}, the byshops beinge cruell interpreters of the lawe, do suspende them not from theyr office, but they hange them vp by the neckes vpon trees. They kylle many good men cruellye, onelye because of maryage. And these selfe murders do shewe and declare, that this lawe is a doctrine of deuylles. For the deuyll, for asmoche as he is a manqueller, defendeth his lawes with suche murders. We knowe that there be some offēded by the occasion that we seme ••o be deuided from them, whiche be este∣med to be the ordinarie byshops / but our con∣sciences is safe and oute of ieoperdie. For as

moche as we knowe, that althoughe we desyre with all labour & diligence to make concorde, yet we can in no wyse pacifie our aduersaries, onles we wolde cast away the manifest truth / and also oneles we wolde conspire with them to defende this vnryghtuous law / to dissolue and breake matrimonies / to slee preest{is}, if any refuse to obeye / to dryue selye poore women and fatherles chyldren in to exile, as {per}sones banyshed. But for asmoche as it is vndoub∣ted, that these conditions and lawes of peace do displease god: let vs be sory neuer a deale though we haue not felowshyp, nor be parte∣ners with or aduersaries of so many murders. We haue declared the causes, why we can not with good cōscience agree vnto our aduersa∣ries, whiche defende the popes lawe made cō∣cernynge perpetuall absteynynge from mary∣age, that is to witte, because it is repugnante and contrarye to goddes lawe, to the lawe of nature, and disagreeth also from the canones, and besydes this is superstitious and full of ieoperdie. Finally, because all the hole mat∣ter is but fayned, and hypocriticall. For this lawe is not cōmaunded because of any vertue or holynes, but because of lordshyp and domi¦nation. And this they wyckedlye cloke and shadowe vnder the pretence of godd{is} honour. Neyther can there be any thynge brought of any wyse man agaynst these stronge reasons. The gospel gyueth to them which haue nede, licence and libertie for to marye. And yet it dothe not compelle those to marye, whiche be wyllynge and disposed to conteyne, so that they conteyne and lyue chaste in very dede. This libertie we thynke ought to be graūted

vnto preestes also / neyther wyll we compell any m••n by violence to kepe hym selfe vnma∣ryed / neither yet dissolue ne breake the mary∣ages, whiche be alredye made. We haue also incidently, whyles we rehersed our owne ar∣gumentes, shewed and declared, howe our ad∣uersaries do dally awey and elude one or two of the argumentes with cauyllations, whiche cauillations we haue wyped away & auoyded. Now we shall briefly reherse with how strōge reasons they defende this lawe. Fyrst they say, that it came from god by reuelation. Ye se thextreame boldenes of these lewde fe∣lowes. They be not affrayde to afferme that the lawe of perpetuall absteinyng from mary∣age was shewed from god by reuelation, whā it is contrarie to the manifeste testimonies of the scripture / whiche do byd that euerye man shulde haue his owne wyfe, for than oydynge of fornication / whiche also do forbyd to dis∣solue or breake matrimonies y^• be contracted. Paule shewethe what auctour and maker this law shuld haue, whā he calleth it the doctrine of deuylles. And the frutes also declare who is the auctor / so many monstruous kyndes of bodely luste / so many murders / which nowe be receiued vnder the couerte & clooke of y^• law.

The seconde argument of our aduersaries is, that preest{is} ought to be cleane, accordyng to that texte of scripture, Mundamini qui fertis uasa domini, that is to say, Be ye made cleane, whiche do beare the vessels of the lorde. And they alledge many other thynges accordyng to the same purpose. This reason, of which they bragge, as moste apparaunte & glorious of al other, we haue auoyded here before. For

we haue sayde, that virginitie without faythe is no clēnes in the syght of god. And on the other syde, that wedlocke by reason of faythe is clene, accordyng to that texte, Omnia mund•• mundis. All thynges be cleane to them that be cleane. We haue sayde this also, that the out∣warde clennesses and ceremonies of the lawe be not to be trāslated and applyed to this au∣sines. For the gospell requireth clēnes of the herte, it dothe not require the ceremonies of the lawe. And it maye be so, that the herte of a maryed man, as of Abraham, or of Iacob, whiche had many wyues, is more cleane, and doth lesse brenne with wanton lustes, than the hertes of many virgines, yea whiche do lyue chaste in very dede. And as touchyng to that which Esaie sayth, Se that ye be made clene, which do beare the vessels of the lorde. This sayenge ought to be vnderstanded of clennes of herte, and of hole repentaunce. But holy men as touchīg the outwarde vse shall knowe well ynough howe farforth it shalbe expediēt to measure the vse of wedlock / and (as Paule saythe) to possesse theyr vessels in sanctifica∣tion. Finally, sythe it is so that wedlocke is cleane, it were well sayde to them, whiche in single lyfe lyue not chaste, to bydde them ma∣rye wyues, that they maye be cleane. So the selfe same law, Se that ye be made clene, whi∣che beare the vessels of the lorde, dothe com∣maūde, that vnclene single men shuld be made cleane and pure maryed men.

The thyrde argumēt is horrible and feare∣full, that is to say, that it is the heresie of Io∣uinian, that preestes shulde haue wyues. God forbyd, this is a newe accusation, that

wedlock is heresie. In the tyme of Iouinian the worlde knewe not yet this lawe of perpe∣tuall absteynyng from matrimonie: it is ther¦fore a shamefull lye to saye, that the wedlocke of preestes is the heresie of Iouinian: or that than the wedlocke of preest{is} was cōdempned by the churche. In suche maner places as this, a man may see, what purpose and entente our aduersaries had in wrytyng the confuta∣tion. They iudged that the simple and vnler∣ned men be so very sone moued and styrred, if they heare of the foule reproche of heresie / if they do imagine that our cause hath ben con∣futed & cōdempned in tymes passed, by many iudgementes of the churche. Therfore they do often tymes falsely alledge the iugemente of the churche. And because they knowe this wel ynough, they wolde not exhibete vnto vs a copie of the confutation, leste this vanitie, leste these false lyes myght be reproued. And as touchīg the cause of Iouinian, of the com¦parison of virginitie and wedlocke, we haue sayde our mynde heretofore, what we thynke. For we do not make wedlocke and virginitie egall and peres, albeit neyther virginitie, nei∣ther wedlocke dothe merite iustification. With suche maner argumētes & so vayne they defende this lawe of perpetuall absteynynge from matrimonie, which lawe is both wycked and also hurtfull to good maners. With suche maner reasons they arme the myndes of prin∣ces agaynst the iudgement of god / in whiche god shall aske accomptes of them, whye they haue dissolued and vndone so many matrimo∣nies / why they haue tormēted / why they haue slayne so many preestes. For doubte ye not,

but as the bloude of Abell, after that he was deade, dyd crye vnto god: so doth also nowe the bloud of many good men, vpon whom cru∣eltie hath ben vniustly exercised. crye venge∣aunce. And vndoubtedlye god shall punyshe and reuēge this crueltie. Than ye shall ••ynde howe vayne these reasons of our aduersaries be, and ye shall perceyue that in the iu••gem••••t of god no false cauillations be a••le to stande against the worde of god, as Esaie saythe. All flesshe is haye, and all the glorie of it is as it were the floure of the grasse. Oure princes, what soeuer shall happen, may conforte them selues with the clere cōscience of theyr ryght purposes & ententes. For albeit the preestes had done any euyll in contractyng ma••rimo∣nie: yet that diuorcinge and departynge in sondre of matrimonies, those exiles and out∣laries▪ that crueltie to manifestly agaynst the wyll and worde of god. Neyther do our pr••••∣ces delyte in newnes or dessension: but the word of god was rather to be regarded (〈◊〉〈◊〉 in so playne and vndoubteful a cause) then all other thynges.

Notes

• The .1. reason.
• A cauil¦lation.
• Gene. 1
• The .2. reason.
• The .3. reason.
• 1. cor. 7
• Mat 19
• Ambrose
• An ob∣iection.
• Mat 19
• The .4. reason.
• Mat 19
• The .5. reason.
• Mat 19
• 1. cor. 7
• 1. Ti. 2.
• 1. cor. 7
• Act. 15.
• 1. cor. 7
• The .6. reason.
• The ar∣gumēt{is} of the aduersa¦ries.
• The .1. argumēt.
• 1. cor. 7
• Mat 19
• 1. Timo¦the. 4.
• The .2. argumēt.
• Esaie.
• Tit. 1.
• Esaie.
• The .3. argumēt.