maketh withe the Manacheis yea with the doctrine of dyuels forbedding holye matrymonie and gaensaynge the holye ghost which sheweth euidentlye that matrymonye is a holye thinge and that they syn not which receaue it but do well and that such as burne shold marie and therbye do better then if they remayne vnmaried In this point Uvinchester laiihe against me that I dreame certayne vocacions in chastie and that I retayne with my selfe a sense in the worde of vocation whiche is farr alyenat from the trenth of the catholike churche As thought God had fayned to chastytye certaine bodies of meÌ„ and thos by the moderation of humors wherwith he shold be pleasyd and conteÌ„t to receaue this gift that they shold retayne and kepe it without all striuing of nature and without al force Thes he saith are my wordes Trulye seing the holye ghost by his seruaunt Paule settheth Godlye matrymonie emonge Gods holye vocations Christian men can not cast me in the tethe for gladly vsing this word Uvhereby vnto god our maker with a more ful confessyon I may referre all good thinges who bringeth to effect al thinges in all men Nother do I retayn wyth my selfe anye sense of this worde contrarye to the treuthe of the catolyke church For thos thinges concerning the moderation of humors which should bringe to passe that suche as are indued with the gift of abstineÌ„ce sholde retaine and kepe this gift against all stryfe and force of nature Uvynchester hath brought furthe of his owne and not of myne for he neuer read theÌ„ in anie of my writtynges But this takinge for example the eternall worde of God set forthe in the holye scryptures I confesse not without cause that God who bringeth in all men all thinges to effecte by hys euerlastinge wisdome reachinge mightylye from ende to ende and guidinge all thinges plesently lyke as he calleth his elect beinge nothinge to be somwath so calleth he them also to their being and to thos thinges wherunto he hath destinid euerie man And that he fassyonithe theÌ„ to thes giftes assigned of hym to eche one in theyr mothers wombe And also that from the mothers womb he seperateth them to him selfe and that he maketh apt aud instructed them with the giftes both of bodie and minde to the selfe same offyces that they may receaue them well and happilye to the glorie of his name and edifijng of his churche Notwythstandinge God hath the heares of oure head numbred and not one of them perissheth from our heade without his sure prouidens and sholde he not then certainelye determine before in whether kynde of lyfe euerie maÌ„ shold serue him other in the state vnmaried or maried Euerie wise workeman in his worke forcasteth and shapeneth all thinges to the ende which is apointed in the same worke And should we doubt that god who alone shapeneth all our membres in y e darkenesse of our mothers woÌ„be forechasteth and apointeth all partes and possibilities both of bodie and minde to y e selfe same functioÌ„s of life whervnto he hath chosen eche one before the creation of the worlde But bycause our flesh and Sathan do euer striue agaist gods spirite with in vs as longe as we lyue here in all vocation and commaundemeÌ„t of God we acknouledge and that gladlie that in receauing retaining godly chastye we sholde striue and fight against thes oure perpetual ennimies Yet notwithstanding bycause the holie ghoste him selfe willeth them that can not refraine to be copled in matrimonye and declarethe openlye that this is better for such as burne and willethe thos wemeÌ„ that are in ieopardie of vnpure lyfe to marie we affyrme hereof that the vocation of matrimonie sholde be obserued and proued if anie fele him selfe to be in a hasarde by the reason of to feruent burning yet not furthwithe For we teache that first of al christes spirite must be called vpon which is the guide vnto all veritie and wherwith Gods chyldren are leade in all pointes Afterward that counsayle must be demaunded of godlye and wyse men and specyallye of suche vnto whom the Lorde hath peculyerly committed the charge of them Laste of all that it must well be consyderyd by the same spyryte of Christe what thos offyce and functioÌ„s of lyfe be wher vnto God hath called enerye man and whether kynde of lyf chastitie or matrimony in going about thos gyftes Godlye is moste commedious profytable or incommedious vnprofytable For he is a very foole that consyderithe not Gods worke in other but he is more foole that consyderith them not in hym self Uhich the wyse men of the worlde knewe so that they iudged them not without cause to stryue against God which go about to applye them selues to other actions of lyfe then they perceaue them selues to be borne and made vnto Upon this y e holye fathers also as it is to be sene by the places aboue rehersed geueth them counsayll that will take vpon them the vnmaried state fyrste of all deuoutly to examine them selues and to knowe whether they haue receaued strengthe and giftes of God to this kinde of lyfe Emonge all thes thinges what is not taken owt of the holy letters what is not agreable to the catholyke coÌ„sent oft he holye fathers what fynallye dothe not condescende to the trewe holines And by this ye perceaue howe vngodly Uvinchesters quarelliÌ„g is in that he layeth to vs that we make such a gift of chastitie whiche may now be properlye named nâ—ther continence nor abstynence nor impotence nor yet the vnaptnesse of the bodye to fylthye lustes And that we make the tokens of thes gift to be moued by no prickingges of nature to fylthye lustes lyke as the tokens of the vocation to matrimonye yf men after they haue loste with riatousnes and excesse in carnall pleasures the gift of chastitie fele them selues to be inclyned to matrymonye But where hathe he read thes thinges in anie of oure writtinges or in what communication hath he euer harde theÌ„ of vs Seinge therfor he hathe replenisshed his writinges with such manyfeste and open lyes ye perceaue what credite a man should geue to their testimonies Uve folowing our onlye M. Iesus Christe in heauen name the gyft chastitie abstinence for the kingdome of heaueÌ„s sake a spirite of chastitie vncorrupt holynesse wherby they may that are indued therwithe beinge fre from matrymony cleaue so moche the more without seperation vnto God and receaue so moche the sooner and stedfaster the holy ministeries and offyces to the whiche matrymonie shold be a hinderance and impediment As for impotence and the vnfitnes of the bodye to fylthye lustes are mete names for him that maketh a sporte of such things for the whiche the sonn of God was crucyfyed So therfor we make not that no man or some man feleth motion vnto fylthie lustes or tokens of the offeryd gyft of chastye and matrimonie But as I said the counsayles of parentes and of
more sett by as their interpretation is more agreable with the wordes of the holy ghooste But they vnderstoode expounded this saing the husbande of one wife in the same meaning as we tawght plainelye that the holye ghoste by this precept that a Bisshope shold be the husband of one wife wold commēde the dignitie of matrimonye and condemne before thos heretiques whiche blasphemed that there was some vnpurenes in matrimonye that bicawse he teachethe in this place that matrimonye is such a holy thing and honeste y t therwith a man may ascende yeuen vnto y e holye throne that is to say the seat of a Bisshoppe In fine Uvinchester knoweth also this y t S. Chrisostoms interpretation others making with vs is reiected of none of the holye fathers that it shold not be counted to be of the right opinion no truly not of S. Hierom who notwithstāding alleaged it in expoundinge this place Let winchester therfor now declare by what authoritie y e romisshe seate prohibiteth to followe S. Chrisostoms opinion other fathers that agre wyth vs and constraineth leauinge this as erronious to followe the interpretatiō of S. hierom and such other that make with him Let hym shewe whye it is thrust furth vnto vs for a catholik law which was neuer catholike no not by thos fathers y t alowe it Furthermor Uvīchester knoweth that the holye fathers made fyrme with manie lawes and that with the lawes of God that no man what so euer he be sholde be admitted in to anie degree of the Cleargie or els if anie be admitted shold be sufferid to remaine therin if he be foūde to haue liued or do lyue of anie likelihood with impuritie vncleannes of life moch lesse if he be founde to liue dishonestly in the face of the worlde And so therfor let him make answere what spirite the Romains folowe and suche as make with them whē they exalt to the chefe orders of holye ministerye and suffer therin to remain that now such a lōg continuance of tyme them that lyue w t open dishonestie Let him also shewe what spirite shold be thanked for this that they not contented to caste from holye ministeries but besydes that punishe cruellye prestes that marie wiues against diuerse lawes thos apoīted by mā lyue they neuer so Godly holyly and be they neuer so studious apt to edifie Gods churche And in y t mean season prestes and Bisshops implicated in manifest hore huntinges defyllinges of virgines adulterie and other greather myschewes and which newer came to the perfect knowledge of anie parte of the pastorall mynystery moch lesse purposed by al meanes to go about it they do not onlye leue vnponisshed but also eft sones adorne them with the chefe and highest degres of y e ecclesiastical dignitie powr Besides this Uvynchester knoweth also that all the fathers acknowleged that chastitie thowghe it be purelie kept for as much as pertayneth to the bodie yet that the hypochrysye of it is abominable before God yf it be not taken and kepte for thys intent that euery man maye cleaue so moche the more without separatyon vnto God and exhibite hys mynysterye vnto hym the more perfectely to the edifyenge of the churche It is knowen vnto hym well ynoughe as I suppose y t Saynte Chrysostome writteth vpon thys place of Saynte Paule Thys do I saye for your profitte not that I shoulde tangle you in a snare but for that which is honeste and comely vnto you and whiche herevnto conduceth that ye maye perfectely and without separation sticke vnto the Lorde that she is nother virgyn nor yet honeste whiche is wrapt and tyed faste in the cares of the worlde For the Apostle when he said that a woman and a virgyn are separated in so saynge he sette the difference betwext them that is to saye because the one taketh care for the thynges of the worlde and the other for the thynges of God and gaue a definition of a virgyn not maringe nor continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other to be deliuered from the cares of the worlde or to be wrapped in them Uvherfore the holye fathers made neuer so moche of chastitie for all they counted it of great valu but that they supposed maryed men shoulde rather haue the gouernaunce ouer the churches which setting a part a worldly busines shoulde be more geuen to heauenly cares then virgynes and vnmaryed whiche shoulde be slacker in the trewe studye of religyon Uvherof S. Hierom writ these thīges agaynst Iouinianus And howe commeth it to passe ye will say that the vnmaryed eft sones in y e prestlye ordinaunce is not regarded and the maryed chosen Because purchaunce he hath no other workes agreable to hys vnmaryed state Or els is thought to be chaste and is not or elles hys chastytye is slaunderous or els at the least wyse by hys chastitie he waxeth hye mynded and whyles he standeth in hys owne concept of the onelye chastitie of the bodye he neglecteth other vertewes Nouryssheth not the poore is greadye of money these are hys wordes Beholde thys man of God graunteth worthilye to be secluded from holy ministerye not them all onely whose virginite is fayned slaunderous and suspicious but they also whose virginite wanteth other vertues and workes correspondent to virginite whiche nouryshe not the poore whiche are couetous or gready of money Here let Wynchester make answer by what face or audacitie the Romysh seat and suche as make with it may in thys cause brynge forthe agaynste vs the authoritie of holy fathers whiche requyre not of theyr preestes so moch as the chastitie of the bodye and moch lesse suche a chastitie whiche al worldly cares set a parte shoulde be onelye geuen to Heauenlye thynges by suche seueritie and such cruelnes as they make diligente searche that no man haue a leaful wyfe And here lett Uvynchester also examyne hys lyfe hys dedes and hys Episcopalle gouernaunce and acknowelege hym self how farre wyde he had declared hym to be from suche an one as the holy fathers confesse to be onely a Christian moche wyder from the chastitie that ought to be in a preeste And that fyrst of all performe in hym selfe then requyre and put it from other whether they be of the Cleargye or of the Laytye which at some tyme were fruetful vnto hym I call not here to remembraunce how he refused or tooke vpon hym worldlye busynes and functions whiche pertayned not to a Bysshope howe he diminysshed or increaced the pōpious court in his familie Let him be his owne accuser and iudge but accordinge to the lawes of God and the churche In verie dede I chatter not furthe as he reproued me in his last epistle yf he haue done his prince anie seruice to the weale publike and edifiinge of the church For I knowe what ambasages S Ambrose hath gone for his rulars and busines S Gregorye hath done for the Romanes And
the meate of euerlastyng lyfe Uâ—herfore we wil continually praye God our father through his Sonne our sauiour y t he wil vouchesafe as sone as may be to make perfect the good worke grounded in you to restore hys sonnes kyngdome so to kepe it perfecte vnto the daye of hys sonne Of the whiche worke of the Lorde so luckâ—ly begonne amonge you I thoughte beste in thys place to make some mention for two causes the one is â—hat I may some what cal to memorye that wonderous beneficence of God worthye great renoune amoÌ„g all Christians which he hath shewed vnto you for the comforte and consolation of many of Gods children The other is that I may speake vnto you familierly of youre countrey man Steuen my Lord of Winchester and so take my beginning of a more acceptable place not far froÌ„ the purpose Uvithowt faâ—le many of yow hawe read the two epistles whiche this man writ a pretie while a go agaynste me as full of reproches as they may be thruste And not a fewe of yow haue wondred as I haue byn oft certified why hitherto I diferred to make hiÌ„ answer the cause of the which differring or prolonging of tyme I thowght mete here to declare esspeciallye seing in the reueylinge and disâ—losinge of oure disputation begone at Ratisbona about the nature disposition of faithe which iustifieth that is to say which attacheth so perfectly the mercy of god that iustifyeth vs in Christe our Lord that it maketh vs assuraunt of euerlastynge helth I disclosed and confuted certayne of hys deceytfull argumentes wherwith he weÌ„t about to disproue oure right confessioÌ„ verie apostolike doctrine Trew it is I tooke in hande oft tymes to answere him as towehinge the vnmaried state other places whiche he laide so spitefullye againste me and to paint his sophistrie and quarellinges in their coloures but euer some busines was in the waye whiche I knewe parâ—eyned more to my ministerye then to confute his sophistical and captions reasons no lesse vaine trifling then vngodly and ful of reproche how so euer he stande in his owne conceipt For I thought thus with my selfe They that shal reade thes so great reproches which procede of such an impotent hatred suche sophistical cauillations will know the cause whiche is in cotrouersye betwixt vs or will not â–ª yf they will not they shal styl remaine in their plesant â—ies and reproches is not fet that they sholde be anye more offended with the defense of the truth But yf they wyll and are fauorers of the treâ—the and rightousnes they may sone perceaue by Uvynchesters verie writinges such places as he bringeth out of my booke that he hathe ons decreede to peruerte withe his scholishe reasons and to debilitate withe his euel reportes what so euer I haue spoken thowgh it be Godlie and a right Uvherfor they will iâ— no case permit them selues to be lead in to anie preiudice or foreiudgemeÌ„t against me by any of Uvynchesters rayliÌ„ges before thei haue in lyke case read my booke agaiÌ„st the which he is in suche a rage The which yf they do they shall knowe for a certaynitie that thys man of an obstinate and stubborne mynde resisteth Christes doctryne and the syncere restitutioÌ„ of the churches And that wheÌ„ he colde bryng no probabylitie against it he went about pretermitting therin oure perfecte demonstratioâ—s whiche were concluded vpon the authoritie of God and all the Apostolike churche here there in my bookes to scrape together certaine wordes to take some doubtful places of an vncertayn seÌ„se wherin he myght manifeste his witt â— profoundnes in peruerting the treuth and conuitiating them that haue not deserued For in that booke vnto Latomus wherin I noted certayn prouisions of the Apostle which Uâ—ynchester went about to destroy to coÌ„fute so wooddilie I declared by Gods manifeste wordes coÌ„sente of the trewe apostolike churche that the same whiche Latomus tooke vpon him to defende as the lawe of the churche wherbye prestes are forbid to mary is not the lawe of Gods churche but rather the pestilence and plage of the lawes whiche after an horrible fassioÌ„ bringeth to decaye al the holines bothe of the Cleargye of the people of God as manye as folow the chastitie of their shepherdes bycause this lawe reiectethe setteth a side many apt to redresse godes churches and hath oppressed the churches wythe suche meÌ„ that turne vp set downe and vtterlie bringe to confusioÌ„ the doctrine and discipline of Christ. I shewed that mariage of it selfe is a holye kynde of lyfe and that therin is som thinge contayned which colde helpe no smale dele the ofice ministerye of a preest and y t for the self same cause the holy ghoost set in the fyrst chiefe place amonge the gyftes and veriues of a Bisshop that he be an honest maryed man and a godly and profytable housholder I taught furthermore that the matter it selfe geueth euydent iudgement how so many ministers of religion are not found that make them selues chast for the kyngedom of heauens sake as there shoulde be whiche abstinence is onely meate for preesthode Afterwarde I made playne that y e holy ghooste willeth them â—â—at burne and are in ieopardye of vnpure chastite to marye withoute any lette other of vowes or mans lawes Finallye I layde againste him with the scripture of God both the decrees and aucthorities of holy fathers of suche fathers as sought by all meanes to haue preestes vnmaryed whose decrees and sentences yf they be had in any estimatioÌ„ as they ought to be for they hange vpon Gods verie worde lawe proue that of a thousande preestes at this daye scarse on can be founde whiche may remaine in this holye ministerye that not allonlie for their vitious and filthie castitie but also because they be entangled in the busines of the worlde are nother learned nor diligent to feade the lordes flocke so that they take not their vâ—maried state vpon them for the kingdom of heaueÌ„s sake but for fatte benefices ecclesiasticall dignities Aud so by thes vndoubted principles of holie doctrine concluded by gods very decrees I declared that for so moche as it is ernestlie sought for in them at this daye whiche muste be admitted to take cure of the churches to vowe chastitie els muste be coÌ„straynid to forsake this ministerye in case that they maye the better lyue they take wiues acordinge to the lordes coÌ„maundemeÌ„t in their preesthood or after they haue vowed their solitary lyfe it can be attributed to no churche but muste be worthilie couÌ„ted the doctrine of dyuels wherbye they bring to â—ecay and throwe vnder foote after a moste miserable fassion the lawes of Christe and the churche by the which the whole order of the Cleargie hath made exile and banished all holmes and godlines of the lyfe But what I besech yow doth Uvinchester
his disciples yf it be not lefull to put awaye an vnthankeful wife it were better to marie no wife at al. Uvold haus ansured that it were farr better yf it be done for the kingdom of heauens sake But that he wolde not haue all to folwe this kinde of lyuing yet that they shoulde whiche are willinge and he wyll not fayle to helpe suche as secke and laboure for it But now it is not so for he said on this maner All can not away with that saing sauinge they to whom it is geuen By the whith wordes if ye wreste and writhe them not what other thinge I praye yow may a man gather but that the lord saide All take not this thinge because it is not geuen to al but to certaine men only electe from aboue to this kinde of lyuinge But Uvinchester â—aithe to my charge y t this interpretatioÌ„ is takeÌ„ of mine own braine y t he hathe his which he alleagethe of meÌ„ y t were of y e right opinioÌ„ faith Which how vainely he hath written I reporte me to y e witnesse of y e faithfull and right opinioned fathers and such as affyrme trulye and godlye the vnfainid and holye chastitie S. Hierom in dede a great defender of the solitarie lyfe writ against Iouinianus in that booke wherin he defendeth to the vtter moste the diguitie of trewe chastitie If al might be virgiues the lorde wold neuer haue said he that can take it let him take it And the Apostle wold neuer haue sticked to swade the same Also he writtinge vpon the selfe same place of Mathewe after he had denied y t this the lordes sainge they alone take that saing to whom it is geuen shold be referred to destyme fortune or chaunce but muste be vndrstanded that it is geuen to such as praye make dilygence inquisytion and laboure to get it shewed this reason of that his exposytyon Bycause all that aske do receaue that seke do fynde and to them that knocke the dore is opeind Notwythstandynge sone after he expounded he that can take it let hym take it he added this whervpoÌ„ he saith the lord bringeth in He that can take it let him take it that euerye man should loke vpon his possybylitie wether he be able to performe the preceptes of virginitie and chastitie For chastitie of her selfe is amiable and entiseth euery maÌ„ vnto her But he must consyder his strength that he which caÌ„ take it maye take it this is his sainge Uvherfor he perceaâ—ethe y t the chastitie taken for the kingdoÌ„ of heaueÌ„s sake is not geueÌ„ to euery man but to whom it is geuen it is not geuen by destinye fortune or chaunce but by the gyft of GOD and by suche a gyft that must be receaued kept with prayers diligens and laboure And therfor vpoÌ„ whom so euer God inspirithe his spirite to praye and to sâ—ke for this gift by faith they praye for it and obtaine it But God inspirethe this spirite vpon thos only whoÌ„ he hath called to chastitie as he inspirethe with his spirite to praye and to laboure for copled chastitie thos whom he hath called to holye matrimonie For God bringeth to effect in euerye one by hys spyrite that he hathe decred and distributeth hys giftes to eche oâ—e as he thinketh belle and to eche one acordyng to hys vocatyon .i. Corinth .xij. And for thys cause Sanctus Hilarius vpon the selfe same place of Mathewe write the that the lorde wolde therbye admonishe vs to be lyke vnto him which hath willingly decred to be vnmaried yf we can he saith not if we will So S. Austine also wher as he writteth De adulterinis nuptijs .xix. capi ad Pollentium speaketh of that the Apostle writ he that ioyneth hys virgin in mariage â–ª doth well but he y t doth not ioyne his virgin in mariage doth better and saith who so can take it is motioned vnto the better by the Apostles counsayle Marke he saith not that euerye man is motioned to chastitie by the Apostles cousayll but they onlye which can take it Upon this S. Gregorie also in his booke De pastorali cura capi xxix Part. iij. writeth that the faithfull and godlye shepherdes should admonishe the chast that if they sustaine the stormes of temptatioÌ„s with the diffycultie of their helth they should drawe to the hauen of matrimonie And in the chapter followinge of the same booke he wretteth Leth the ignorant of sinners fleshe geue eare because treuthe speaâ—keth of him selfe concerninge this integritie aâ—d purenes All men can not a wye with this saing which he sygnifyeth to be the chefeste thinge of all in that he put a negatiue Beholde he witnesseth how God saith plainlye that this gifte is not in euerye mannes power Also S. Bernarde writt vnto the clearkes whiche then in his tyme began to runne to take holie orders without reuerence or consyderation I wold God saithe he that suche as are not able to abstaine wolde not be so bolde to professe perfectnesse or to take vpon them to lyue vncorruptely For it is a sumptious bulwarke and a waightie worde which all can not take In sermone ad clericos de contemptâ— mundi cap. 29. Ye se therfor moste deuowte brethern how many of the holy and faithfull fathers vnderstood and expounded thos the Lordes saynge that all take not holye chastitie after the saâ—e fassyon as we Yet is not Uvynchester ashamed to affyrme and write that we interpreted it of oure owne braine and otherwise then the right opinionid haue done And therfor ye see by thys one place what a thankelesse thinge it is to answere such manifeste and impudent quarellynges and brablinges Yet do I not gainsaye but Uvinchester hathe certaine of the olde writers whom he recitethe for the authores of his interpretation though they be verye fewe and in thys exposytyon not to be compared withe ours And besydes that the lordes verie saing maketh with vs. Ye se therfore by what audacitie Uvynchester hath written that we brought this interpretation out of our owne brayne and contrarie to the meaninge of the right opinionid And when I had confyrmed oure interpretation which we brought by S. Pauls anthotitie alleaginge this place I wold all men were as I my selfe ame But euerie man hathe his proper gyft of God one after this maner an other after that Uvynchester went about to wreste and writhe this place also For he saith In that some men haue not the gyfte of Chastity it is by theyr owne defalt for God offereth thys gyfte equally And of this hys saynge he bringeth thre reasons One bycause Saynt Paule sayth It is good for a man not to towche a woman and sayth not it is good for hym or hym but vndeterminatelye for all And for a more probation thereof he addeth I wolde all men were as I my selfe am but the Apostle wolde not haue wysshed for all the
godlye and wyse men in Chryst and the very functions of the lyfe offerid from aboue the Godlye affayres readie at hande whiche in chastitie or matrimonie may coÌ„modiously be takeÌ„ to gods glorie to the furtherance of the church Also the Godlye propentions and inclinations of mindes to eyther kinde of lyfe the facuties both of body minde Certainlye the vnmaried state of it selfe pleaseth not God and they receaue the rewarde of the fooliysh virgines whiche take and kepe it not for the kingdome of heauens sake that is to say that they may be the more readye stedfaste and frutfull to serue the lord in more large charges and duties then the maryed lyfe can sustayne and whose vtilitie extendeth farther Thes tokens therfor wolde we haue suche to obserue that make inquisytion whether they are called to the state vnmaried or no. But bycause as I haue said the holye gooste the thefe teacher and distributer of trew holynes pronunceth euidentlye hym selfe that suche as burne that is as Chrisostome expoundeth such as sustaine moch force and burninge and for that cause are in ieopardie of fallyng shold put them selues out of such a dauniger be matrimonie Uve caÌ„ not gain saye nor ought nor y t they whiche sustaine such force and burninge and can not auoide it by prayers or trew mortifying of the fleshe and also perceaue that they haue more occations offered vnto them to serue God accordinge to his preceptes in matrymonye then castitie do wel and Godlye seing thes tokens declare their vocation to matrymonye Now haue I sufficiently spoken concerning the fyrste place of our defense wherin I purposed to proue that certaine are so called and geuen from aboue to holye matrimony and emonge them not a fewe indued and geuen to the holye ministerye of the churches that they sholde frustrat theyr laboure in praynge for the gift of chastitie and should neuer lead this kinde of life godlye nor yet happily The which things most deuout men I commit to yowr iudgement and all other mens that wyll read and ponder godlye what the holye letters in all places both teache in preceptes and set furth in examples Fyrst concerning Gods â—â—nipotent powr godnes and wisdom which bringeth to effecte all thinges in al men Secondarelye concerninge the vacatioÌ„ of the children of Gods reuocation certaine motion in all meÌ„ through his spirite Laste of all concerning the verye matrimony and chastitie and the vse of them bothe in the church Besydes this consider ye what that greatly to be lamented experience of so longe time teacheth monissheth vanquisseth which the holye ought neuer to contemne bycause it is a token of Gods workes giftes Nother do I doubt but who so knoweth and wayeth all thes thinges Godlie shall throughly perceaue that the far greater parte of men emong them verie manye holye and Godlye whiche are by all meanes prepared ordained of god to minister y e churches are so made called and geuen to holye matrimony from aboue that they can not demaunde of God nor yet vse the gift and vse of the acceptable chastitie vnto GOD that is to saye whiche auaileth to y e fetting furth of his kingdom seing that his pleasure shold be altogether by faith prefarred before all mans iudgement and vowe And that all thinges what so euer Uvinchester hath brought to the contrarye ar vaine vngodly brauling scholishe reasons Now therfor wil we passe ouer to aÌ„other place of oure present defense and teache that what so euer be in the offerid gift of chastitie geueÌ„ other to all meÌ„ indisserentlye which Uvinchester will haue or to certaine onlye and men chosen from aboue for the same purpose which we haue proued and vanquisshed by the worde of God authoritie of the holy fathers Yet that this is cleane contrarye to the lawes of God and of the church againste the authoritie of holye fathers to require at this daye the foreswearinge of matrimony and abstaininge from the same of all such as muste be admitted or are admitted into presthood or professyon of solytarines Fyrst therfor I exhorte all meÌ„ that loue christes kingdom that desyre the comelynes of Gods howse and the trew holines of preestes to be restored again that it maye be Godly pondered what God him selfe who alone konweth what gyft he hath geuen or will geue to euerye man and what is more deceut and furtheraunce to the prystlye lyfe teacheth and coÌ„maundeth concerning the mariage of prestes in that he dothe it in two places by hys Apostle Paul in thos places wher as he speaketh euidentlye of the holynes and vertues of preestes that a prest should be the husbande of one wife a good instructâ—r of his children Thys doth he set to be the chefe of thos vertues which he requireth in a Bisshop other ministers Then do I desyre them to confert Godlye with this holy precept y e lawe of y e romish seate whose defense Uvinchester hath taken vpon him wherbye no man be he neuer so holy in all his tyme or furnisshed with all giftes of the holy ghost to the ministerye of the holye church is admitted in to the order of prestes without he vowe him selfe to be the husbande of no wife is put besyde his presthod who so euer marieth a wife therin and then let them iudge whether this lawe of the pope of Rome be not cleane contrarye to the lawe of God For God as well in the order of preestes as of Bisshops doth both require and also plainlye admyt a maried maÌ„ But the pope of Rome â—oth nother admitt a maried man in to this order nor yet bye any meanes sufferith him therin Let Uvinchester therfor expounde vnto vs how the pope of Rome an erthly God therin speaketh not cleane contrarye to the heauenlye and trewe God Here yf Uvinchester flie to the authoritye of thos fathers which wolde haue this precept of God so to be vnderstanded that therbye they should be excluded from presthoode which haue more wyues then owne and yet they should not be admitted to presthod whiche haue one and will kepe her in the vse of matrimonye and laye againste vs the church of Egipt of the chaste of the apostolycall seate which now in S. HieroÌ„s tyme were wont to receaue for prestes none except they wer other no maried men or els had resigned it Uve again laye vnto him Fyrst the saing of the holye ghost in the whiche is not one worde wherbye may be gathered that he onlye should be admitted to presthood which was and is not the husbande of one wife Further more Uvinchester is not ignorant that no lawe necessarye for oure helthe can be apointed by the authoritie of holye fathers Also he can not denye that S. Chrisostoms authoritie and others y t make with vs sholde be anie lesse sett bye then the authoritie of his holye fathers yea theirs sholde be so moche the
what other moste holye fathers tooke vpoÌ„ them at the present necessities of their princes and of Christes people for the commune weale and tranquilitie But for all that what a crosse it was to them to be absent the space of one houre from their proper ministeries they haue witnessid in verie deed and not in wordes onelye But Uvynchester doubteth not of thys also that emonge al the olde antiquitie of the church it hath ben counted a madde thynge yf any had rather the churches shoulde be destitute of all pastorall cure or destroyed by manyfest wicked shepeherdes then to be ministrede Godlie helthsomlie by godlie apt ministers thowghe they were maried Epiphanius writethe that when in his tyme the lawes were purelie obserued ther were none taken in to the order of elders deacons or subdeacoÌ„s but they that wer eyther withowt a wyfe or els had refrayned theÌ„ selues froÌ„ their wyfe yet doth he graunt that at the same tyme in certaine places the custome was to chose thos that as yet begat childreÌ„ in to this order And writeth that the cause therof was emoÌ„ge some of the multitude of churches that wanted ministers and the lacke of verie chaste men which notwithstaÌ„ding shold haue byne instructed in other necessarye gyftes also of holie ministery emonge other the fainte obseruation of the lawe and the proper minde of thoâ— churches bisshopes wich receaued in to the higher orders of holye ministery such that as yet begat children For all that this man of God is not in opinion that thos churches or bisshops shal be excluded from the ecclesiastical coÌ„munion or that thei sholde be barred from this libertye It appeareth also y e S â–ª Hierom was in the same opinion wherfore Epiph. reputethe it not vnto them for anie reproche which receaued maried men in to the order of preestes driuen by the want of vnmaried ministers whiche had ben apte to feade the Lordes shepe For he acknowleged to be farre better to haue apte shepeherdes of the people thoughe they be maryed men then none and vnapte Albeit he iudged them whiche dyd it other by the wante and imperfection of more seuere or sharpe disciplyne or els because they supposed it to be more fyt and coÌ„modyous to haue declyned by so doynge from the receaued discyplyne of the churche yet dothe he not count theÌ„ scismatyques nor writte oughte vehementer agaynst theÌ„ He noteth them onelye to make a certayne declination from the more syncere discyplyne He that shall nowe reade withe a good zeale and depelye consyder these thynges whiche the holye fathers haue lefte in writynges partely concernynge the relygyon of holy ministery the holynes of ministers parâ—ly also concerninge chastitie He shal neuer stande in doubte that those verye holye fathers thowghe they praysed the vnmaryed lyfe Yf they were now present and sawe those vnmaryed meÌ„ which now many yeares haue had the gouernaunce ouer the churches wold by all meanes exhorte that by admitting maryage of prestes Yet some regarde of godlynes disciplyne might be renued in thys order and that settynge a syde those vnmaryed men whiche nowe destroye the churches so miserablye maried men yf they were indued with anye godlynes and knowelege and cure of Christes kyngdome shoulde verye sone be receaued to take the cure of the churches And maryed men yf they be godlye instructed to Christes kingedome and of a good iudgement maye edifye Gods churches whereas vngodly men and suche as haue nother the studye nor intelligens of Christes kyngdome may rather destroye the churches then edifye them Though they be more chaste then stones They are vngodlye and without all knoweledge and studye of Christ whosoeuer persiste in theyr manyfest mischeues ¶ Here therfore let Uvynchester answere what authority of the olde auncyent the Bysshops of Rome with theyr adherentes folowe for so moche as now of late they haue sufferid Christes people not onlie to be robbed of all apte and mete shepeherdes which how great a damnage it is ye most deuout men now perceaue fele whiles ye go about to repaire emonge yow the ecclesiastical busines but also to be dissipated and oppressed in the steade of shepherdes withe so manie reproches of men to be without all Christian religion and that at this daye they had rather all christian religion sholde go to wracke then to suffer suche afflicte decaide churches to be ministred by maried meÌ„ that are godlie and instructed to Gods kindome Moreower auntient trewe bisshops receaued to teache thei people in their presens lay men and thos also maried wheras they founde them to be more apt for this office then themselues But our bisshops which in theÌ„ selues and theirs no lesse conteÌ„ne the authoritie of the olde auntient then obiect it odiouslie against vs before they wil liceÌ„se maried men be they neuer so holie and apt to teache Christe to bestowe the talentes they haue receaued of the lorde in feadinge the lordes flockes suffer rather that the lordes flockes want not onlie the pastores of euerlastinge lyfe but also be scattred abroad torne and lost by manifest theues robbars that is to say suche as come vp some other waye fede theÌ„ selues For how many deuout meÌ„ and such as were called of the lorde him selfe to feade Christes people haue byne dryueÌ„ from this ministery by this forbeddinge of matrimonie y â— greatlie to be bewayled waÌ„t of good pastores declarethe more theÌ„ so moch And this seing Uvynchester perceaueth sufficiently why doth he not suppose thinck y t therin the authoritie of the olde auncient sholde be folowe to thentent he sholde iudge that princes bisshops owght most especiallye to regarde thys that Christes doctryne and discyplyne maye therebye be purelye and faythfully ministred to his people and that they sholde admitt to this office whome so euer it appeared were made and instructed of the Lorde therevnto and therfore also called whether they lyue holilye and godlye in matrimonye or chastitie seynge that the trew chastitie whiche the holye fathers sowghte for in the ministers of the churches and whiche alone is acceptable before GOD hathe a good whyle a go ben lefte of to be searched for and that whiche is accustomed to be searched for hathe brought suche a great stynkynge puddle of impuritie into the order of preestes For that the Churches shoulde haue very holye and profytable preestes Uve knowe it muste nedes be profytable to all mens helthe But that preestes shoulde onelye be withoute lefull wyues whome I pray you dothe it profyt a pynne yet what a ruyne and decay it hathe ben and is to the churches who can expresse it as it shoulde be Fynallye thys is also manyfest vnto Uvinchester y t a vowe can not be acceptable before GOD without it be taken by the faythe of hys worde and be of power to sanctifye hys name And he knoweth howe vncircumspectlye and constraynedlye and howe
many tymes vngodly vowes are made of diuers preestes and monastical parsons whiche emonge a thousande truelye scarse one hath in mynde to kepe especyally godlye to saye to serue God therebye and to execute the ministerye of the church so moche the more holye and fruâ—tfully Uvhiche they all declare to grosselye who are by no externall compultyon restraynt and had rather take vpon them any labours or paynes then those that properlye pertayne to the monasticall and priestlye order To be short Uvynchester knoweth thys also with what clemencye God hym selfe and the holye fathers remitted them the vowe of chastitie that obserued it euell The holy ghooste planelye commaunded the yonger wemeÌ„ to marye which had broken theyr first promyse after they were in ieopardy of vncleannes and euell reporte These seynge they are Gods wordes bothe belonge vnto all that fynde themselues in that ieopardye that is here expressed and also are greater then all the exception of mans vowe or decre Saynte Cyprian perceauynge thys writte concernynge the vyrgynes which professed chastitye and that not of hys owne opinyon onlye but also of certayn that were of the same order yea and of the whole churche to Yf they wyll not continewe or can not it is better for them to mary then to falle into the fyre by theyr deliciousnes Truely they shoulde offende nother bretherne nor systerne So Saynt Epiphanius declareth also that it is better for hym that leaueth the iournaye and vowe of chastitie to marie a wyfe openly agreable with the lawe and so to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he him selfe interpreteth it into the iudgemente of repentaunce done for a season whiche fynysshed he maye be brought into the churche agayne then vnder the dissimulation of chastitie to be dayelye wounded with priuye dartes and so for fornication to falle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into condemnation wherebye suche are cleane expelled out of Christes kyngedome For thys cause also were not the maryages in Saynt Austines tyme whiche were made after the vowe of chastitye dissolued nor yet counted damnable And the great assemble at Calcedonia licensed expressedly Bysshoppes to remit the vowe of chastitie Also Galatyus the Pope left the wemen that maryed after they professed and vowed chastitie to God to theyr owne conscience ¶ Here therfore let Wynchester answere fro whens he and hys fellowes haue so moche the more seueritie and cruelnesse graunted them to make inquisition for vowes then those holye fathers had But what saye I to make inquisition for vowes To seeke I shoulde haue saide that no man after he haâ—he vowed chastitie be lefullye maried For that the vowes of holye Chastitie shoulde excell that is to say that they who so haue made suche vowes shoulde cleaue so moch the more without seperation vnto God and serue the churche more fruetefullye who maketh inquisition Nother may that fayned matter concernynge the symple and solemne vowe make anye thynge agaynste thys For the religyon of all vowes made vnto GOD is equalle so that the godly shoulde obserue it yf it agre with the lawe of God and forsake it yf it disagre to the worde of God It is also euydente ynough that no greater thyng can be in suche vowes as the authoures of that fayned matter make solemne then is in the other whiche the holye fathers whose opinions I haue alledged thought best to be remitted and broken For with these vowes men haue consecrated themselues vnto God as it is the chiefest thynge requyred in euerye godly vowe Thes thinges let Uvynchesters waye and depelie consyder and yf he caÌ„ shew that it is not here made plain that the same lawe whose defense he hathe taken vpon him whiche forbiddethe al that are ons receaued or must be receaued in to the order of prestes or salitarie lyfe to marye caÌ„ not onlie be defended by no authoritie oâ— Christes churche or holye fathers but also is cleane coÌ„trarye both to Gods very lawe and also to the trewe and catholike Canons of Gods holye churche and to the wholl consent of all the holye and right opinionid fathers Herin therfor let Uvynchester do the office of a bisshop shewe yf he caÌ„ by trewe argumentes that we are in an erroure and cease to depraue by suche triflinge and vngodlie tawntes the dyuine and holie fathers sentenses and to peruerte and mistake with his rayling sophistrie owre confessioÌ„ settforthe plainelie and holilie to scrape to gether withe moche a do wynking at oure perfecte sounde argumeÌ„tes here and there a worde by his scoffinges to boaste an derake hym selfe in doubtfull places wherin the cause coÌ„sisteth not leapinge ouer to fauorablie gently the trewe foundations of oure confessyon and the moste clere testimonies of the holy scriptures For thes thinges are farr vnsemelye not onlye for a Bisshope but for an other man with that currishe and doggishe eloquence wherof he coulde in thes his writinges against me make nother measure nor ende And this I suppose be suffycyentlye spoken concerninge the seconde place of oure defense Uvherin I tooke vpoÌ„ me to teache that the aucthoritie of the holye fathers is cleane contrarye both to the lawe of God and also of his church for so moche as they require and compell all that are or must be admitted to preesthod or monasticall lyfe to forsweare and to abstain from holye matrimonie Now let vs make answere to the lye whiche Uvinchester falselye and wrongefullye laythe to my charge wherof I entended to speake in some certain place Uvinchester denieth that y e same fained matter concerning the necessite wherbye y e father shold be constrained to geue his doughter in mariage by y e reason of his smale substaÌ„ce came into his braine which I affirmed vnto Latomus I harde of him in oure communication together I in faith call to recorde Christe oure lord the iuâ—ge of the quicke and the dead and the keaper in memorie of all our dedes wordes and wishe his anger to exteÌ„de vpon me if euer I minded to faine one word against him haue not plainelie declared without anie thought of deceipt what so euer I remember I harde of him Certainlie it seme to me a verie absurde interpretation wheter he speake it in erneste or to proue or mocke be with all yet as farr as I colde gather â—e seemed to me to speake it in earneste notwithstanding he soake manie thinges with great arrogaÌ„cie in thesame communication whiche were no lesse made For what maner a thing iuge ye this that he durste defende thos princes and rulars to do well whiche punishe more straitlie a sharplie their owne lawes then gods and which make it death if anie prest marie a wife but adulterie and horeiâ—unting they leaue vnpunisshed This dare I be bolde before God the searcher of hartes to boaste of his gift that I euer tooke care for this and was verie circunspect in all strife of religon emonge my